2. Book 01 · Ādi Parva — The Book of the Beginning (part 2 of 2)

1.109.1

जनमेजय उवाच
कथितो धार्तराष्ट्राणामार्षः संभव उत्तमः
अमानुषो मानुषाणां भवता ब्रह्मवित्तम

1.109.2

नामधेयानि चाप्येषां कथ्यमानानि भागशः
त्वत्तः श्रुतानि मे ब्रह्मन्पाण्डवानां तु कीर्तय

1.109.3

ते हि सर्वे महात्मानो देवराजपराक्रमाः
त्वयैवांशावतरणे देवभागाः प्रकीर्तिताः

1.109.4

तस्मादिच्छाम्यहं श्रोतुमतिमानुषकर्मणाम्
तेषामाजननं सर्वं वैशंपायन कीर्तय

1.109.5

वैशंपायन उवाच
राजा पाण्डुर्महारण्ये मृगव्यालनिषेविते
वने मैथुनकालस्थं ददर्श मृगयूथपम्

1.109.6

ततस्तां च मृगीं तं च रुक्मपुङ्खैः सुपत्रिभिः
निर्बिभेद शरैस्तीक्ष्णैः पाण्डुः पञ्चभिराशुगैः

1.109.7

स च राजन्महातेजा ऋषिपुत्रस्तपोधनः
भार्यया सह तेजस्वी मृगरूपेण संगतः

1.109.8

संसक्तस्तु तया मृग्या मानुषीमीरयन्गिरम्
क्षणेन पतितो भूमौ विललापाकुलेन्द्रियः

1.109.9

मृग उवाच
काममन्युपरीतापि बुद्ध्यङ्गरहितापि च
वर्जयन्ति नृशंसानि पापेष्वभिरता नराः

1.109.10

न विधिं ग्रसते प्रज्ञा प्रज्ञां तु ग्रसते विधिः
विधिपर्यागतानर्थान्प्रज्ञा न प्रतिपद्यते

1.109.11

शश्वद्धर्मात्मनां मुख्ये कुले जातस्य भारत
कामलोभाभिभूतस्य कथं ते चलिता मतिः

1.109.12

पाण्डुरुवाच
शत्रूणां या वधे वृत्तिः सा मृगाणां वधे स्मृता
राज्ञां मृग न मां मोहात्त्वं गर्हयितुमर्हसि

1.109.13

अच्छद्मनामायया च मृगाणां वध इष्यते
स एव धर्मो राज्ञां तु तद्विद्वान्किं नु गर्हसे

1.109.14

अगस्त्यः सत्रमासीनश्चचार मृगयामृषिः
आरण्यान्सर्वदैवत्यान्मृगान्प्रोक्ष्य महावने

1.109.15

प्रमाणदृष्टधर्मेण कथमस्मान्विगर्हसे
अगस्त्यस्याभिचारेण युष्माकं वै वपा हुता

1.109.16

मृग उवाच
न रिपून्वै समुद्दिश्य विमुञ्चन्ति पुरा शरान्
रन्ध्र एषां विशेषेण वधकालः प्रशस्यते

1.109.17

पाण्डुरुवाच
प्रमत्तमप्रमत्तं वा विवृतं घ्नन्ति चौजसा
उपायैरिषुभिस्तीक्ष्णैः कस्मान्मृग विगर्हसे

1.109.18

मृग उवाच
नाहं घ्नन्तं मृगान्राजन्विगर्हे आत्मकारणात्
मैथुनं तु प्रतीक्ष्यं मे स्यात्त्वयेहानृशंसतः

1.109.19

सर्वभूतहिते काले सर्वभूतेप्सिते तथा
को हि विद्वान्मृगं हन्याच्चरन्तं मैथुनं वने
पुरुषार्थफलं कान्तं यत्त्वया वितथं कृतम्

1.109.20

पौरवाणामृषीणां च तेषामक्लिष्टकर्मणाम्
वंशे जातस्य कौरव्य नानुरूपमिदं तव

1.109.21

नृशंसं कर्म सुमहत्सर्वलोकविगर्हितम्
अस्वर्ग्यमयशस्यं च अधर्मिष्ठं च भारत

1.109.22

स्त्रीभोगानां विशेषज्ञः शास्त्रधर्मार्थतत्त्ववित्
नार्हस्त्वं सुरसंकाश कर्तुमस्वर्ग्यमीदृशम्

1.109.23

त्वया नृशंसकर्तारः पापाचाराश्च मानवाः
निग्राह्याः पार्थिवश्रेष्ठ त्रिवर्गपरिवर्जिताः

1.109.24

किं कृतं ते नरश्रेष्ठ निघ्नतो मामनागसम्
मुनिं मूलफलाहारं मृगवेषधरं नृप
वसमानमरण्येषु नित्यं शमपरायणम्

1.109.25

त्वयाहं हिंसितो यस्मात्तस्मात्त्वामप्यसंशयम्
द्वयोर्नृशंसकर्तारमवशं काममोहितम्
जीवितान्तकरो भाव एवमेवागमिष्यति

1.109.26

अहं हि किंदमो नाम तपसाप्रतिमो मुनिः
व्यपत्रपन्मनुष्याणां मृग्यां मैथुनमाचरम्

1.109.27

मृगो भूत्वा मृगैः सार्धं चरामि गहने वने
न तु ते ब्रह्महत्येयं भविष्यत्यविजानतः
मृगरूपधरं हत्वा मामेवं काममोहितम्

1.109.28

अस्य तु त्वं फलं मूढ प्राप्स्यसीदृशमेव हि
प्रियया सह संवासं प्राप्य कामविमोहितः
त्वमप्यस्यामवस्थायां प्रेतलोकं गमिष्यसि

1.109.29

अन्तकाले च संवासं यया गन्तासि कान्तया
प्रेतराजवशं प्राप्तं सर्वभूतदुरत्ययम्
भक्त्या मतिमतां श्रेष्ठ सैव त्वामनुयास्यति

1.109.30

वर्तमानः सुखे दुःखं यथाहं प्रापितस्त्वया
तथा सुखं त्वां संप्राप्तं दुःखमभ्यागमिष्यति

1.109.31

वैशंपायन उवाच
एवमुक्त्वा सुदुःखार्तो जीवितात्स व्ययुज्यत
मृगः पाण्डुश्च शोकार्तः क्षणेन समपद्यत

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Janamejaya said, 'O utterer of Brahma, thou hast recited (everything

about) the extraordinary birth among men, of the sons of Dhritarashtra in consequence of the Rishi's grace. Thou hast also said what their names are, according to the order of their birth. O Brahmana, I have heard all these from thee. But tell me now all about the Pandavas. While reciting the incarnations on earth of the celestial, the Asuras, and the beings of other classes, thou saidst that the Pandavas were all illustrious and endued with the prowess of gods, and that they were incarnate portion of the celestials themselves. I desire, therefore, to hear all about those beings of extraordinary achievements beginning from the moment of their birth. O Vaisampayana, recite thou their achievements.'

"Vaisampayana said, 'O king, one day Pandu, while roaming about in the woods (on the southern slopes of the Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer, that seemed to be the leader of a herd, serving his mate. Beholding the animals, the monarch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that Pandu struck at, but a Rishi's son of great ascetic merit who was enjoying his mate in the form of a deer. Pierced by Pandu, while engaged in the act of intercourse, he fell down to the ground, uttering cries that were of a man and began to weep bitterly.

"The deer then addressed Pandu and said, 'O king, even men that are slaves to lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this. Individual judgment prevaileth not against the ordinance, the ordinance prevaileth against individual judgment. The wise never sanction anything discountenanced by the ordinance. Thou art born, O Bharata, in a race that hath ever been virtuous. How is it, therefore, that even thou, suffering thyself to be overpowered by passion and wrath losest thy reason?' Hearing this, Pandu replied, 'O deer, kings behave in the matter of slaying animals of thy species exactly as they do in the matter of slaying foes. It behoveth thee not, therefore, to reprove me thus from ignorance. Animals of thy species are slain by open or covert means. This, indeed, is the practice of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devoted every deer in the forest unto the gods in general. Thou hast been slain, pursuant to the usage sanctioned by such precedent. Wherefore reprovest us then? For his especial sacrifices Agastya performed the homa with fat of the deer.'

"The deer then said, 'O king, men do not let fly their arrows at their enemies when the latter are unprepared. But there is a time for doing it (viz., after declaration of hostilities). Slaughter at such a time is not censurable.'

"Pandu replied, 'It is well-known that men slay deer by various effective means without regarding whether the animals are careful or careless. Therefore, O deer, why dost thou reprove me?'

"The deer then said, 'O, king, I did not blame thee for thy having killed

a deer, or for the injury thou hast done to me. But, instead of acting so cruelly, thou shouldst have waited till the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act? The time of sexual intercourse is agreeable to every creature and productive of good to all. O king, with this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath been rendered futile by thee. O king of the Kurus, as thou art born in the race of the Pauravas ever noted for white (virtuous) deeds, such an act hath scarcely been worthy of thee. O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly leading to hell. Thou art acquainted with the pleasures of sexual intercourse. Thou art acquainted also with the teaching of morality and dictates of duty. Like unto a celestial as thou art, it behoveth thee not to do such an act as leadeth to hell. O best of kings, thy duty is to chastise all who act cruelly, who are engaged in sinful practices and who have thrown to the winds religion, profit, and pleasure as explained in the scriptures. What hast thou done, O best of men, in killing me who have given thee no offence? I am, O king, a Muni who liveth on fruits and roots, though disguised as a deer. I was living in the woods in peace with all. Yet thou hast killed me, O king, for which I will curse thee certainly. As thou hast been cruel unto a couple of opposite sexes, death shall certainly overtake thee as soon as thou feelest the influence of sexual desire. I am a Muni of the name of Kindama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer, because my feelings of modesty did not permit me to indulge in such an act in human society. In the form of a deer I rove in the deep woods in the company of other deer. Thou hast slain me without knowing that I am a Brahmana, the sin of having slain a Brahmana shall not, therefore, be thine. But senseless man, as you have killed me, disguised as a deer, at such a time, thy fate shall certainly be even like mine. When, approaching thy wife lustfully, thou wilt unite with her even as I had done with mine, in that very state shalt thou have to go to the world of the spirits. And that wife of thine with whom thou mayst be united in intercourse at the time of thy death shall also follow thee with affection and reverence to the domains of the king of the dead. Thou hast brought me grief when I was happy. So shall grief come to thee when thou art in happiness.'

"Vaisampayana continued, 'Saying this, that deer, afflicted with grief gave up the ghost; and Pandu also was plunged in woe at the sight.'"

1.110.1

वैशंपायन उवाच
तं व्यतीतमतिक्रम्य राजा स्वमिव बान्धवम्
सभार्यः शोकदुःखार्तः पर्यदेवयदातुरः

1.110.2

पाण्डुरुवाच
सतामपि कुले जाताः कर्मणा बत दुर्गतिम्
प्राप्नुवन्त्यकृतात्मानः कामजालविमोहिताः

1.110.3

शश्वद्धर्मात्मना जातो बाल एव पिता मम
जीवितान्तमनुप्राप्तः कामात्मैवेति नः श्रुतम्

1.110.4

तस्य कामात्मनः क्षेत्रे राज्ञः संयतवागृषिः
कृष्णद्वैपायनः साक्षाद्भगवान्मामजीजनत्

1.110.5

तस्याद्य व्यसने बुद्धिः संजातेयं ममाधमा
त्यक्तस्य देवैरनयान्मृगयायां दुरात्मनः

1.110.6

मोक्षमेव व्यवस्यामि बन्धो हि व्यसनं महत्
सुवृत्तिमनुवर्तिष्ये तामहं पितुरव्ययाम्
अतीव तपसात्मानं योजयिष्याम्यसंशयम्

1.110.7

तस्मादेकोऽहमेकाहमेकैकस्मिन्वनस्पतौ
चरन्भैक्षं मुनिर्मुण्डश्चरिष्यामि महीमिमाम्

1.110.8

पांसुना समवच्छन्नः शून्यागारप्रतिश्रयः
वृक्षमूलनिकेतो वा त्यक्तसर्वप्रियाप्रियः

1.110.9

न शोचन्न प्रहृष्यंश्च तुल्यनिन्दात्मसंस्तुतिः
निराशीर्निर्नमस्कारो निर्द्वन्द्वो निष्परिग्रहः

1.110.10

न चाप्यवहसन्कंचिन्न कुर्वन्भ्रुकुटीं क्वचित्
प्रसन्नवदनो नित्यं सर्वभूतहिते रतः

1.110.11

जङ्गमाजङ्गमं सर्वमविहिंसंश्चतुर्विधम्
स्वासु प्रजास्विव सदा समः प्राणभृतां प्रति

1.110.12

एककालं चरन्भैक्षं कुलानि द्वे च पञ्च च
असंभवे वा भैक्षस्य चरन्ननशनान्यपि

1.110.13

अल्पमल्पं यथाभोज्यं पूर्वलाभेन जातु चित्
नित्यं नातिचरँल्लाभे अलाभे सप्त पूरयन्

1.110.14

वास्यैकं तक्षतो बाहुं चन्दनेनैकमुक्षतः
नाकल्याणं न कल्याणं प्रध्यायन्नुभयोस्तयोः

1.110.15

न जिजीविषुवत्किंचिन्न मुमूर्षुवदाचरन्
मरणं जीवितं चैव नाभिनन्दन्न च द्विषन्

1.110.16

याः काश्चिज्जीवता शक्याः कर्तुमभ्युदयक्रियाः
ताः सर्वाः समतिक्रम्य निमेषादिष्ववस्थितः

1.110.17

तासु सर्वास्ववस्थासु त्यक्तसर्वेन्द्रियक्रियः
संपरित्यक्तधर्मात्मा सुनिर्णिक्तात्मकल्मषः

1.110.18

निर्मुक्तः सर्वपापेभ्यो व्यतीतः सर्ववागुराः
न वशे कस्यचित्तिष्ठन्सधर्मा मातरिश्वनः

1.110.19

एतया सततं वृत्त्या चरन्नेवंप्रकारया
देहं संधारयिष्यामि निर्भयं मार्गमास्थितः

1.110.20

नाहं श्वाचरिते मार्गे अवीर्यकृपणोचिते
स्वधर्मात्सततापेते रमेयं वीर्यवर्जितः

1.110.21

सत्कृतोऽसक्तृतो वापि योऽन्यां कृपणचक्षुषा
उपैति वृत्तिं कामात्मा स शुनां वर्तते पथि

1.110.22

वैशंपायन उवाच
एवमुक्त्वा सुदुःखार्तो निःश्वासपरमो नृपः
अवेक्षमाणः कुन्तीं च माद्रीं च समभाषत

1.110.23

कौसल्या विदुरः क्षत्ता राजा च सह बन्धुभिः
आर्या सत्यवती भीष्मस्ते च राजपुरोहिताः

1.110.24

ब्राह्मणाश्च महात्मानः सोमपाः संशितव्रताः
पौरवृद्धाश्च ये तत्र निवसन्त्यस्मदाश्रयाः
प्रसाद्य सर्वे वक्तव्याः पाण्डुः प्रव्रजितो वनम्

1.110.25

निशम्य वचनं भर्तुर्वनवासे धृतात्मनः
तत्समं वचनं कुन्ती माद्री च समभाषताम्

1.110.26

अन्येऽपि ह्याश्रमाः सन्ति ये शक्या भरतर्षभ
आवाभ्यां धर्मपत्नीभ्यां सह तप्त्वा तपो महत्
त्वमेव भविता सार्थः स्वर्गस्यापि न संशयः

1.110.27

प्रणिधायेन्द्रियग्रामं भर्तृलोकपरायणे
त्यक्तकामसुखे ह्यावां तप्स्यावो विपुलं तपः

1.110.28

यदि आवां महाप्राज्ञ त्यक्ष्यसि त्वं विशां पते
अद्यैवावां प्रहास्यावो जीतिवं नात्र संशयः

1.110.29

पाण्डुरुवाच
यदि व्यवसितं ह्येतद्युवयोर्धर्मसंहितम्
स्ववृत्तिमनुवर्तिष्ये तामहं पितुरव्ययाम्

1.110.30

त्यक्तग्राम्यसुखाचारस्तप्यमानो महत्तपः
वल्कली फलमूलाशी चरिष्यामि महावने

1.110.31

अग्निं जुह्वन्नुभौ कालावुभौ कालावुपस्पृशन्
कृशः परिमिताहारश्चीरचर्मजटाधरः

1.110.32

शीतवातातपसहः क्षुत्पिपासाश्रमान्वितः
तपसा दुश्चरेणेदं शरीरमुपशोषयन्

1.110.33

एकान्तशीली विमृशन्पक्वापक्वेन वर्तयन्
पितॄन्देवांश्च वन्येन वाग्भिरद्भिश्च तर्पयन्

1.110.34

वानप्रस्थजनस्यापि दर्शनं कुलवासिनाम्
नाप्रियाण्याचरञ्जातु किं पुनर्ग्रामवासिनाम्

1.110.35

एवमारण्यशास्त्राणामुग्रमुग्रतरं विधिम्
काङ्क्षमाणोऽहमासिष्ये देहस्यास्य समापनात्

1.110.36

वैशंपायन उवाच
इत्येवमुक्त्वा भार्ये ते राजा कौरववंशजः
ततश्चूडामणिं निष्कमङ्गदे कुण्डलानि च
वासांसि च महार्हाणि स्त्रीणामाभरणानि च

1.110.37

प्रदाय सर्वं विप्रेभ्यः पाण्डुः पुनरभाषत
गत्वा नागपुरं वाच्यं पाण्डुः प्रव्रजितो वनम्

1.110.38

अर्थं कामं सुखं चैव रतिं च परमात्मिकाम्
प्रतस्थे सर्वमुत्सृज्य सभार्यः कुरुपुंगवः

1.110.39

ततस्तस्यानुयात्राणि ते चैव परिचारकाः
श्रुत्वा भरतसिंहस्य विविधाः करुणा गिरः
भीममार्तस्वरं कृत्वा हाहेति परिचुक्रुशुः

1.110.40

उष्णमश्रु विमुञ्चन्तस्तं विहाय महीपतिम्
ययुर्नागपुरं तूर्णं सर्वमादाय तद्वचः

1.110.41

श्रुत्वा च तेभ्यस्तत्सर्वं यथावृत्तं महावने
धृतराष्ट्रो नरश्रेष्ठः पाण्डुमेवान्वशोचत

1.110.42

राजपुत्रस्तु कौरव्यः पाण्डुर्मूलफलाशनः
जगाम सह भार्याभ्यां ततो नागसभं गिरिम्

1.110.43

स चैत्ररथमासाद्य वारिषेणमतीत्य च
हिमवन्तमतिक्रम्य प्रययौ गन्धमादनम्

1.110.44

रक्ष्यमाणो महाभूतैः सिद्धैश्च परमर्षिभिः
उवास स तदा राजा समेषु विषमेषु च

1.110.45

इन्द्रद्युम्नसरः प्राप्य हंसकूटमतीत्य च
शतशृङ्गे महाराज तापसः समपद्यत

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'After the death of that deer, king Pandu with his wives was deeply afflicted and wept bitterly. And he exclaimed, 'The wicked, even if born in virtuous families, deluded by their own passions, become overwhelmed with misery as the fruit of their own deeds. I have heard that my father, though begotten by Santanu of virtuous soul, was cut off while still a youth, only because he had become a slave to his lust. In the soil of that lustful king, the illustrious Rishi Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I am of such a being, with my wicked heart wedded to vice, I am yet leading a wandering life in the woods in the chase of the deer. Oh, the very gods have forsaken me! I shall seek salvation now. The great impediments to salvation are the desire to beget children, and other concerns of the world. I shall now adopt the Brahmacharya mode of life and follow in the imperishable wake of my father. I shall certainly bring my passions under complete control by severe ascetic penances. Forsaking my wives and other relatives and shaving my head, alone shall I wander over the earth, begging for my subsistence from each of these trees standing here. Forsaking every object of affection and aversion, and covering my body with dust, I shall make the shelter of trees or deserted houses my home. I shall never yield to influence of sorrow or joy, and I shall regard slander and eulogy in the same light. I shall not seek benedictions or bows. I shall be at peace with all, and shall not accept gifts. I shall not mock anybody, nor shall I knit my brows at any one, but shall be ever cheerful and devoted to the good of all creatures. I shall not harm any of the four orders of life gifted with power of locomotion or otherwise, viz., oviparous and viviparous creatures and worms and vegetables. But on the contrary, preserve an equality of behaviour towards all, as if they were, my own children. Once a day shall I beg of five or ten families at the most, and if I do not succeed in obtaining alms, I shall then go without food. I shall rather stint myself than beg more than once of the same person. If I do not obtain anything after completing my round of seven or ten houses, moved by covetousness, I shall not enlarge my round. Whether I obtain or fail to obtain alms. I shall be equally unmoved like a great ascetic. One lopping off an arm of mine with a hatchet, and one smearing another arm with sandal-paste, shall be regarded by me equally. I shall not wish prosperity to the one or misery to the other. I shall not be pleased with life or displeased with death. I shall neither desire to live nor to die. Washing my heart of all sins, I shall certainly transcend those sacred rites productive of happiness, that men perform in auspicious moments, days, and periods. I shall also abstain from all acts of religion and profit and also those that lead to the gratification

of the senses. Freed from all sins and snares of the world, I shall be like the wind subject to none. Following the path of fearlessness and bearing myself in this way I shall at last lay down my life. Destitute of the power of begetting children, firmly adhering to the line of duty I shall not certainly deviate therefrom in order to tread in the vile path of the world that is so full of misery. Whether respected or disrespected in the world that man who from covetousness casteth on others a begging look, certainly behaveth like a dog. (Destitute as I am of the power of procreation, I should not certainly, from desire of offspring, solicit others to give me children).'

"Vaisampayana continued, 'The king, having thus wept in sorrow, with a sigh looked at his two wives Kunti and Madri, and addressing them said, 'Let the princess of Kosala (my mother), Vidura, the king with our friends, the venerable Satyavati, Bhishma, the priests of our family, illustrious Soma-drinking Brahmanas of rigid vows and all elderly citizens depending on us be informed, after being prepared for it, that Pandu hath retired into the woods to lead a life of asceticism.' Hearing these words of their lord who had set his heart on a life of asceticism in the woods, both Kunti and Madri addressed him in these proper words, 'O bull of Bharata's race, there are many other modes of life which thou canst adopt and in which thou canst undergo the severest penances along with us, thy wedded wives--in which for the salvation of thy body (freedom from re-birth), thou mayest obtain heaven. We also, in the company of our lord, and for his benefit, controlling our passions and bidding adieu to all luxuries, shall subject ourselves to the severest austerities. O king, O thou of great wisdom, if thou abandonest us, we shall then this very day truly depart from this world.'

Pandu replied, 'If, indeed, this your resolve springeth from virtue, then with you both I shall follow the imperishable path of my fathers. Abandoning the luxuries of cities and towns, clad in barks of trees, and living on fruits and roots, I shall wander in deep woods, practising the severest penances. Bathing morning and evening, I shall perform the homa. I shall reduce my body by eating very sparingly and shall wear rags and skins and knotted locks on my head. Exposing myself to heat and cold and disregarding hunger and thirst, I shall reduce my body by severe ascetic penances, I shall live in solitude and I shall give myself up to contemplation; I shall eat fruit, ripe or green, that I may find. I shall offer oblations to the Pitris (manes) and the gods with speech, water and the fruits of the wilderness. I shall not see, far less harm, any of the denizens of the woods, or any of my relatives, or any of the residents of cities and towns. Until I lay down this body, I shall thus practise the severe ordinances of the Vanaprastha scriptures, always searching for severer ones that they may contain.'

"Vaisampayana continued, 'The Kuru king, having said this unto his wives, gave away to Brahmanas the big jewel in his diadem, his necklace

of precious gold, his bracelets, his large ear-rings, his valuable robes and all the ornaments of his wives. Then summoning his attendants, he commended them, saying, 'Return ye to Hastinapura and proclaim unto all that Pandu with his wives hath gone into the woods, foregoing wealth, desire, happiness, and even sexual appetite.' Then those followers and attendants, hearing these and other soft words of the king, set up a loud wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down their cheeks they left the monarch and returned to Hastinapura with speed carrying that wealth with them (that was to be distributed in charity). Then Dhritarashtra, that first of men, hearing from them everything that had happened in the woods, wept for his brother. He brooded over his affliction continually, little relishing the comfort of beds and seats and dishes.

"Meanwhile, the Kuru prince Pandu (after sending away his attendants) accompanied by his two wives and eating fruits and roots went to the mountains of Nagasata. He next went to Chaitraratha, and then crossed the Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana. Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king, sometimes on level ground and sometimes on mountain slopes. He then journeyed on to the lake of Indradyumna, whence crossing the mountains of Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and there continued to practise ascetic austerities.'"

1.111.1

वैशंपायन उवाच
तत्रापि तपसि श्रेष्ठे वर्तमानः स वीर्यवान्
सिद्धचारणसंघानां बभूव प्रियदर्शनः

1.111.2

शुश्रूषुरनहंवादी संयतात्मा जितेन्द्रियः
स्वर्गं गन्तुं पराक्रान्तः स्वेन वीर्येण भारत

1.111.3

केषांचिदभवद्भ्राता केषांचिदभवत्सखा
ऋषयस्त्वपरे चैनं पुत्रवत्पर्यपालयन्

1.111.4

स तु कालेन महता प्राप्य निष्कल्मषं तपः
ब्रह्मर्षिसदृशः पाण्डुर्बभूव भरतर्षभ

1.111.5

स्वर्गपारं तितीर्षन्स शतशृङ्गादुदङ्मुखः
प्रतस्थे सह पत्नीभ्यामब्रुवंस्तत्र तापसाः
उपर्युपरि गच्छन्तः शैलराजमुदङ्मुखाः

1.111.6

दृष्टवन्तो गिरेरस्य दुर्गान्देशान्बहून्वयम्
आक्रीडभूतान्देवानां गन्धर्वाप्सरसां तथा

1.111.7

उद्यानानि कुबेरस्य समानि विषमाणि च
महानदीनितम्बांश्च दुर्गांश्च गिरिगह्वरान्

1.111.8

सन्ति नित्यहिमा देशा निर्वृक्षमृगपक्षिणः
सन्ति केचिन्महावर्षा दुर्गाः केचिद्दुरासदाः

1.111.9

अतिक्रामेन्न पक्षी यान्कुत एवेतरे मृगाः
वायुरेकोऽतिगाद्यत्र सिद्धाश्च परमर्षयः

1.111.10

गच्छन्त्यौ शैलराजेऽस्मिन्राजपुत्र्यौ कथं त्विमे
न सीदेतामदुःखार्हे मा गमो भरतर्षभ

1.111.11

पाण्डुरुवाच
अप्रजस्य महाभागा न द्वारं परिचक्षते
स्वर्गे तेनाभितप्तोऽहमप्रजस्तद्ब्रवीमि वः

1.111.12

ऋणैश्चतुर्भिः संयुक्ता जायन्ते मनुजा भुवि
पितृदेवर्षिमनुजदेयैः शतसहस्रशः

1.111.13

एतानि तु यथाकालं यो न बुध्यति मानवः
न तस्य लोकाः सन्तीति धर्मविद्भिः प्रतिष्ठितम्

1.111.14

यज्ञैश्च देवान्प्रीणाति स्वाध्यायतपसा मुनीन्
पुत्रैः श्राद्धैः पितॄंश्चापि आनृशंस्येन मानवान्

1.111.15

ऋषिदेवमनुष्याणां परिमुक्तोऽस्मि धर्मतः
पित्र्यादृणादनिर्मुक्तस्तेन तप्ये तपोधनाः

1.111.16

देहनाशे ध्रुवो नाशः पितॄणामेष निश्चयः
इह तस्मात्प्रजाहेतोः प्रजायन्ते नरोत्तमाः

1.111.17

यथैवाहं पितुः क्षेत्रे सृष्टस्तेन महात्मना
तथैवास्मिन्मम क्षेत्रे कथं वै संभवेत्प्रजा

1.111.18

तापसा ऊचुः
अस्ति वै तव धर्मात्मन्विद्म देवोपमं शुभम्
अपत्यमनघं राजन्वयं दिव्येन चक्षुषा

1.111.19

दैवदिष्टं नरव्याघ्र कर्मणेहोपपादय
अक्लिष्टं फलमव्यग्रो विन्दते बुद्धिमान्नरः

1.111.20

तस्मिन्दृष्टे फले तात प्रयत्नं कर्तुमर्हसि
अपत्यं गुणसंपन्नं लब्ध्वा प्रीतिमवाप्स्यसि

1.111.21

वैशंपायन उवाच
तच्छ्रुत्वा तापसवचः पाण्डुश्चिन्तापरोऽभवत्
आत्मनो मृगशापेन जानन्नुपहतां क्रियाम्

1.111.22

सोऽब्रवीद्विजने कुन्तीं धर्मपत्नीं यशस्विनीम्
अपत्योत्पादने योगमापदि प्रसमर्थयन्

1.111.23

अपत्यं नाम लोकेषु प्रतिष्ठा धर्मसंहिता
इति कुन्ति विदुर्धीराः शाश्वतं धर्ममादितः

1.111.24

इष्टं दत्तं तपस्तप्तं नियमश्च स्वनुष्ठितः
सर्वमेवानपत्यस्य न पावनमिहोच्यते

1.111.25

सोऽहमेवं विदित्वैतत्प्रपश्यामि शुचिस्मिते
अनपत्यः शुभाँल्लोकान्नावाप्स्यामीति चिन्तयन्

1.111.26

मृगाभिशापान्नष्टं मे प्रजनं ह्यकृतात्मनः
नृशंसकारिणो भीरु यथैवोपहतं तथा

1.111.27

इमे वै बन्धुदायादाः षट्पुत्रा धर्मदर्शने
षडेवाबन्धुदायादाः पुत्रास्ताञ्शृणु मे पृथे

1.111.28

स्वयंजातः प्रणीतश्च परिक्रीतश्च यः सुतः
पौनर्भवश्च कानीनः स्वैरिण्यां यश्च जायते

1.111.29

दत्तः क्रीतः कृत्रिमश्च उपगच्छेत्स्वयं च यः
सहोढो जातरेताश्च हीनयोनिधृतश्च यः

1.111.30

पूर्वपूर्वतमाभावे मत्वा लिप्सेत वै सुतम्
उत्तमादवराः पुंसः काङ्क्षन्ते पुत्रमापदि

1.111.31

अपत्यं धर्मफलदं श्रेष्ठं विन्दन्ति साधवः
आत्मशुक्रादपि पृथे मनुः स्वायम्भुवोऽब्रवीत्

1.111.32

तस्मात्प्रहेष्याम्यद्य त्वां हीनः प्रजननात्स्वयम्
सदृशाच्छ्रेयसो वा त्वं विद्ध्यपत्यं यशस्विनि

1.111.33

शृणु कुन्ति कथां चेमां शारदण्डायनीं प्रति
या वीरपत्नी गुरुभिर्नियुक्तापत्यजन्मनि

1.111.34

पुष्पेण प्रयता स्नाता निशि कुन्ति चतुष्पथे
वरयित्वा द्विजं सिद्धं हुत्वा पुंसवनेऽनलम्

1.111.35

कर्मण्यवसिते तस्मिन्सा तेनैव सहावसत्
तत्र त्रीञ्जनयामास दुर्जयादीन्महारथान्

1.111.36

तथा त्वमपि कल्याणि ब्राह्मणात्तपसाधिकात्
मन्नियोगाद्यत क्षिप्रमपत्योत्पादनं प्रति

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Pandu, possessed of great energy, then devoted himself to asceticism. Within a short time he became the favourite of the whole body of the Siddhas and Charanas residing there. And, O Bharata, devoted to the service of his spiritual masters, free from vanity, with mind under complete control and the passions fully subdued, the prince, becoming competent to enter heaven by his own energy, attained to great (ascetic) prowess. Some of the Rishis would call him brother, some friend, while others cherished him as their son. And, O bull of Bharata's race, having acquired after a long time great ascetic merit coupled with complete singleness, Pandu became even like a Brahmarshi (though he was a Kshatriya by birth).

"On a certain day of the new moon, the great Rishis of rigid vows assembled together, and desirous of beholding Brahman were on the point of starting on their expedition. Seeing them about to start, Pandu asked those ascetics, saying, 'Ye first of eloquent men, where shall we go?' The Rishis answered, 'There will be a great gathering today, in the abode of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the

[paragraph continues] Self-create we shall go there today.'

"Vaisampayana continued, 'Hearing this, Pandu rose up suddenly, desirous of visiting heaven along with the great Rishis. Accompanied by his two wives, when he was on the point of following the Rishis in the northerly direction from the mountain of hundred peaks, those ascetics addressed him saying, 'In our northward march, while gradually ascending the king of mountains, we have seen on its delightful breast many regions inaccessible to ordinary mortals; retreats also of the gods, and Gandharvas and Apsaras, with palatial mansions by hundreds clustering thick around and resounding with the sweet notes of celestial music, the gardens of Kuvera laid out on even and uneven grounds, banks of mighty rivers, and deep caverns. There are many regions also on those heights that are covered with perpetual snow and are utterly destitute of vegetable and animal existence. In some places the downpour of rain is so heavy that they are perfectly inaccessible and incapable of being utilised for habitation. Not to speak of other animals, even winged creatures cannot cross them. The only thing that can go there is air, and the only beings, Siddhas and great Rishis. How shall these princesses ascend those heights of the king of mountains? Unaccustomed to pain, shall they not droop in affliction? Therefore, come not with us, O bull of Bharata's race!'

"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there is no admittance into heaven. I am sonless! I In affliction I speak' unto you! I am afflicted because I have not been able to discharge the debt I owe to my ancestors. It is certain that with the dissolution of this my body my ancestors perish! Men are born on this earth with four debts, viz. those due unto the (deceased) ancestors, the gods, the Rishis, and other men. In justice these must be discharged. The wise have declared that no regions of bliss exist for them that neglect to pay these debts in due time. The gods are paid (gratified) by sacrifices, the Rishis, by study, meditation, and asceticism, the (deceased) ancestors, by begetting children and offering the funeral cake, and, lastly other men, by leading a humane and inoffensive life. I have justly discharged my obligations to the Rishis, the gods, and other men. But those others than these three are sure to perish with the dissolution of my body! Ye ascetics, I am not yet freed from the debt I owe to my (deceased) ancestors. The best of men are born in this world to beget children for discharging that debt. I would ask you, should children be begotten in my soil (upon my wives) as I myself was begotten in the soil of my father by the eminent Rishi?'

"The Rishis said, 'O king of virtuous soul, there is progeny in store for thee, that is sinless and blest with good fortune and like unto the gods. We behold it all with our prophetic eyes. Therefore, O tiger among men, accomplish by your own acts that which destiny pointeth at. Men of intelligence, acting with deliberation, always obtain good fruits; it behoveth

thee, therefore, O king, to exert thyself. The fruits thou wouldst obtain are distinctly visible. Thou wouldst really obtain accomplished and agreeable progeny.'

"Vaisampayana continued, 'Hearing these words of the ascetics, Pandu, remembering the loss of his procreative powers owing to the curse of the deer, began to reflect deeply. And calling his wedded wife the excellent Kunti, unto him, he told her in private, 'Strive thou to raise offspring at this time of distress. The wise expounders of the eternal religion declare that a son, O Kunti, is the cause of virtuous fame in the three worlds. It is said that sacrifices, charitable gifts, ascetic penances, and vows observed most carefully, do not confer religious merit on a sonless man. O thou of sweet smiles, knowing all this, I am certain that as I am sonless, I shall not obtain regions of true felicity. O timid one, wretch that I was and addicted to cruel deeds, as a consequence of the polluted life I led, my power of procreation hath been destroyed by the curse of the deer. The religious institutes mention six kinds of sons that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently. O Pritha, listen to me. They are: 1st, the son begotten by one's own self upon his wedded wife; 2nd, the son begotten upon one's wife by an accomplished person from motives of kindness; 3rd, the son begotten upon one's wife by a person for pecuniary consideration; 4th, the son begotten upon the wife after the husband's death; 5th, the maiden-born son; 6th, the son born of an unchaste wife; 7th, the son given; 8th, the son bought for a consideration; 9th, the son self-given; 10th, the son received with a pregnant bride; 11th, the brother's son; and 12th, the son begotten upon a wife of lower caste. On failure of offspring of a prior class, the mother should desire to have offspring of the next class. In times of distress, men solicit offspring from accomplished younger brothers. The self-born Manu hath said that men failing to have legitimate offspring of their own may have offspring begotten upon their wives by others, for sons confer the highest religious merit. Therefore, O Kunti, being destitute myself of the power of procreation, I command thee to raise good offspring through some person who is either equal or superior to me. O Kunti, listen to the history of the daughter of Saradandayana who was appointed by her lord to raise offspring. That warrior-dame, when her monthly season arrived, bathed duly and in the night went out and waited on a spot where four roads met. She did not wait long when a Brahmana crowned with ascetic success came there. The daughter of Saradandayana solicited him for offspring. After pouring libations of clarified butter on the fire (in the performance of the sacrifice known by the name of Punsavana) she brought forth three sons that were mighty car-warriors and of whom Durjaya was the eldest, begotten upon her by that Brahmana. O thou of good fortune, do thou follow that warrior-dame's example at my command, and speedily raise offspring out of the seed of some

[paragraph continues] Brahmana of high ascetic merit.'"

1.112.1

वैशंपायन उवाच
एवमुक्ता महाराज कुन्ती पाण्डुमभाषत
कुरूणामृषभं वीरं तदा भूमिपतिं पतिम्

1.112.2

न मामर्हसि धर्मज्ञ वक्तुमेवं कथंचन
धर्मपत्नीमभिरतां त्वयि राजीवलोचन

1.112.3

त्वमेव तु महाबाहो मय्यपत्यानि भारत
वीर वीर्योपपन्नानि धर्मतो जनयिष्यसि

1.112.4

स्वर्गं मनुजशार्दूल गच्छेयं सहिता त्वया
अपत्याय च मां गच्छ त्वमेव कुरुनन्दन

1.112.5

न ह्यहं मनसाप्यन्यं गच्छेयं त्वदृते नरम्
त्वत्तः प्रतिविशिष्टश्च कोऽन्योऽस्ति भुवि मानवः

1.112.6

इमां च तावद्धर्म्यां त्वं पौराणीं शृणु मे कथाम्
परिश्रुतां विशालाक्ष कीर्तयिष्यामि यामहम्

1.112.7

व्युषिताश्व इति ख्यातो बभूव किल पार्थिवः
पुरा परमधर्मिष्ठः पूरोर्वंशविवर्धनः

1.112.8

तस्मिंश्च यजमाने वै धर्मात्मनि महात्मनि
उपागमंस्ततो देवाः सेन्द्राः सह महर्षिभिः

1.112.9

अमाद्यदिन्द्रः सोमेन दक्षिणाभिर्द्विजातयः
व्युषिताश्वस्य राजर्षेस्ततो यज्ञे महात्मनः

1.112.10

व्युषिताश्वस्ततो राजन्नति मर्त्यान्व्यरोचत
सर्वभूतान्यति यथा तपनः शिशिरात्यये

1.112.11

स विजित्य गृहीत्वा च नृपतीन्राजसत्तमः
प्राच्यानुदीच्यान्मध्यांश्च दक्षिणात्यानकालयत्

1.112.12

अश्वमेधे महायज्ञे व्युषिताश्वः प्रतापवान्
बभूव स हि राजेन्द्रो दशनागबलान्वितः

1.112.13

अप्यत्र गाथां गायन्ति ये पुराणविदो जनाः
व्युषिताश्वः समुद्रान्तां विजित्येमां वसुंधराम्
अपालयत्सर्ववर्णान्पिता पुत्रानिवौरसान्

1.112.14

यजमानो महायज्ञैर्ब्राह्मणेभ्यो ददौ धनम्
अनन्तरत्नान्यादाय आजहार महाक्रतून्
सुषाव च बहून्सोमान्सोमसंस्थास्ततान च

1.112.15

आसीत्काक्षीवती चास्य भार्या परमसंमता
भद्रा नाम मनुष्येन्द्र रूपेणासदृशी भुवि

1.112.16

कामयामासतुस्तौ तु परस्परमिति श्रुतिः
स तस्यां कामसंमत्तो यक्ष्माणं समपद्यत

1.112.17

तेनाचिरेण कालेन जगामास्तमिवांशुमान्
तस्मिन्प्रेते मनुष्येन्द्रे भार्यास्य भृशदुःखिता

1.112.18

अपुत्रा पुरुषव्याघ्र विललापेति नः श्रुतम्
भद्रा परमदुःखार्ता तन्निबोध नराधिप

1.112.19

नारी परमधर्मज्ञ सर्वा पुत्रविनाकृता
पतिं विना जीवति या न सा जीवति दुःखिता

1.112.20

पतिं विना मृतं श्रेयो नार्याः क्षत्रियपुंगव
त्वद्गतिं गन्तुमिच्छामि प्रसीदस्व नयस्व माम्

1.112.21

त्वया हीना क्षणमपि नाहं जीवितुमुत्सहे
प्रसादं कुरु मे राजन्नितस्तूर्णं नयस्व माम्

1.112.22

पृष्ठतोऽनुगमिष्यामि समेषु विषमेषु च
त्वामहं नरशार्दूल गच्छन्तमनिवर्तिनम्

1.112.23

छायेवानपगा राजन्सततं वशवर्तिनी
भविष्यामि नरव्याघ्र नित्यं प्रियहिते रता

1.112.24

अद्य प्रभृति मां राजन्कष्टा हृदयशोषणाः
आधयोऽभिभविष्यन्ति त्वदृते पुष्करेक्षण

1.112.25

अभाग्यया मया नूनं वियुक्ताः सहचारिणः
संयोगा विप्रयुक्ता वा पूर्वदेहेषु पार्थिव

1.112.26

तदिदं कर्मभिः पापैः पूर्वदेहेषु संचितम्
दुःखं मामनुसंप्राप्तं राजंस्त्वद्विप्रयोगजम्

1.112.27

अद्य प्रभृत्यहं राजन्कुशप्रस्तरशायिनी
भविष्याम्यसुखाविष्टा त्वद्दर्शनपरायणा

1.112.28

दर्शयस्व नरव्याघ्र साधु मामसुखान्विताम्
दीनामनाथां कृपणां विलपन्तीं नरेश्वर

1.112.29

एवं बहुविधं तस्यां विलपन्त्यां पुनः पुनः
तं शवं संपरिष्वज्य वाक्किलान्तर्हिताब्रवीत्

1.112.30

उत्तिष्ठ भद्रे गच्छ त्वं ददानीह वरं तव
जनयिष्याम्यपत्यानि त्वय्यहं चारुहासिनि

1.112.31

आत्मीये च वरारोहे शयनीये चतुर्दशीम्
अष्टमीं वा ऋतुस्नाता संविशेथा मया सह

1.112.32

एवमुक्ता तु सा देवी तथा चक्रे पतिव्रता
यथोक्तमेव तद्वाक्यं भद्रा पुत्रार्थिनी तदा

1.112.33

सा तेन सुषुवे देवी शवेन मनुजाधिप
त्रीञ्शाल्वांश्चतुरो मद्रान्सुतान्भरतसत्तम

1.112.34

तथा त्वमपि मय्येव मनसा भरतर्षभ
शक्तो जनयितुं पुत्रांस्तपोयोगबलान्वयात्

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed, Kunti replied unto her heroic lord, king Pandu, that bull amongst the Kurus, saying, 'O virtuous one, it behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt, in righteousness, beget upon me children endued with great energy. Then I shall ascend to heaven with thee; O prince of Kuru's race, receive me in thy embrace for begetting children. I shall not certainly, even in imagination, accept any other man except thee in my embraces. What other man is there in this world superior to thee? O virtuous one, listen to this Pauranic narrative that hath been, O thou of large eyes, heard by me, and that I shall presently narrate.

"There was, in ancient times, a king in the race of Puru, known by the name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul and mighty arms, on one occasion, while he was performing a sacrifice the gods with Indra and the great Rishis came to him, and Indra was so intoxicated with the Soma juice he drank and the Brahmanas with the large presents they received, that both the gods and the great Rishis began themselves to perform everything appertaining to that sacrifice of the illustrious royal sage. And thereupon Vyushitaswa began to shine above all men like the Sun appearing in double splendour after the season of frost is over. And the powerful Vyushitaswa, who was endued with the strength of ten elephants very soon performed the horse-sacrifice, overthrowing, O best of monarchs, all the kings of the East, the North, the West and the South, and exacted tributes from them all. There is an anecdote, O best of the Kurus, that is sung by all reciters of the Puranas, in connection with that first of all men, the illustrious Vyushitaswa.--Having conquered the whole Earth up to the coast of the sea, Vyushitaswa protected every class of his subjects as a father does his own begotten sons.--Performing many great sacrifices he gave away much wealth to the Brahmanas. After collecting unlimited jewels and precious stones he made arrangements for performing still greater ones. And he performed also the Agnishtoma, and other special Vedic sacrifices, extracting great quantities of Soma juice. And, O king, Vyushitaswa had for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for beauty on earth. And it hath been heard by us that the couple loved each other deeply. King Vyushitaswa was seldom separated from his wife. Sexual excess, however, brought on an attack of phthisis and the king died within a few days, sinking like the Sun in his glory. Then Bhadra, his beautiful queen, was

plunged into woe, and as she was sonless, O tiger among men, she wept in great affliction. Listen to me, O king, as I narrate to you all that Bhadra said with bitter tears trickling down her cheeks. 'O virtuous one', she said, 'Women serve no purpose when their husbands are dead. She who liveth after her husband is dead, draggeth on a miserable existence that can hardly be called life. O bull of the Kshatriya order, death is a blessing to women without husbands. I wish to follow the way thou hast gone. Be kind and take me with thee. In thy absence, I am unable to bear life even for a moment. Be kind to me, O king and take me hence pretty soon. O tiger among men, I shall follow thee over the even and uneven ground. Thou hast gone away, O lord, never to return. I shall follow thee, O king, as thy own shadow. O tiger among men, I will obey thee (as thy slave) and will ever do what is agreeable to thee and what is for thy good. O thou of eyes like lotus-petals, without thee, from this day, mental agonies will overwhelm me and eat into my heart. A wretch that I am, some loving couple had doubtless been separated by me in a former life, for which, in this life, I am made to suffer the pangs of separation from thee. O king, that wretched woman who liveth even for a moment separated from her lord, liveth in woe and suffereth the pangs of hell even here. Some loving couple had doubtless been separated by me in a former life, for which sinful act I am suffering this torture arising from my separation from thee. O king, from this day I will lay myself down on a bed of Kusa grass and abstain from every luxury, hoping to behold thee once more. O tiger among men, show thyself to me. O king, O lord, command once more thy wretched and bitterly weeping wife plunged in woe.'

"Kunti continued, 'It was thus, O Pandu, that the beautiful Bhadra wept over the death of her lord. And the weeping Bhadra clasped in her arms the corpse in anguish of heart. Then she was addressed by an incorporeal voice in these words, "Rise up, O Bhadra, and leave this place. O thou of sweet smiles, I grant thee this boon. I will beget offspring upon thee. Lie thou down with me on thy own bed, after the catamenial bath, on the night of the eighth or the fourteenth day of the moon.' Thus addressed by the incorporeal voice, the chaste Bhadra did, as she was directed, for obtaining offspring. And, O bull of the Bharatas, the corpse of her husband begat upon her seven children viz., three Salwas and four Madras. O bull of the Bharatas, do thou also beget offspring upon me, like the illustrious Vyushitaswa, by the exercise of that ascetic power which thou possessest.'"

1.113.1

वैशंपायन उवाच
एवमुक्तस्तया राजा तां देवीं पुनरब्रवीत्
धर्मविद्धर्मसंयुक्तमिदं वचनमुत्तमम्

1.113.2

एवमेतत्पुरा कुन्ति व्युषिताश्वश्चकार ह
यथा त्वयोक्तं कल्याणि स ह्यासीदमरोपमः

1.113.3

अथ त्विमं प्रवक्ष्यामि धर्मं त्वेतं निबोध मे
पुराणमृषिभिर्दृष्टं धर्मविद्भिर्महात्मभिः

1.113.4

अनावृताः किल पुरा स्त्रिय आसन्वरानने
कामचारविहारिण्यः स्वतन्त्राश्चारुलोचने

1.113.5

तासां व्युच्चरमाणानां कौमारात्सुभगे पतीन्
नाधर्मोऽभूद्वरारोहे स हि धर्मः पुराभवत्

1.113.6

तं चैव धर्मं पौराणं तिर्यग्योनिगताः प्रजाः
अद्याप्यनुविधीयन्ते कामद्वेषविवर्जिताः
पुराणदृष्टो धर्मोऽयं पूज्यते च महर्षिभिः

1.113.7

उत्तरेषु च रम्भोरु कुरुष्वद्यापि वर्तते
स्त्रीणामनुग्रहकरः स हि धर्मः सनातनः

1.113.8

अस्मिंस्तु लोके नचिरान्मर्यादेयं शुचिस्मिते
स्थापिता येन यस्माच्च तन्मे विस्तरतः शृणु

1.113.9

बभूवोद्दालको नाम महर्षिरिति नः श्रुतम्
श्वेतकेतुरिति ख्यातः पुत्रस्तस्याभवन्मुनिः

1.113.10

मर्यादेयं कृता तेन मानुषेष्विति नः श्रुतम्
कोपात्कमलपत्राक्षि यदर्थं तन्निबोध मे

1.113.11

श्वेतकेतोः किल पुरा समक्षं मातरं पितुः
जग्राह ब्राह्मणः पाणौ गच्छाव इति चाब्रवीत्

1.113.12

ऋषिपुत्रस्ततः कोपं चकारामर्षितस्तदा
मातरं तां तथा दृष्ट्वा नीयमानां बलादिव

1.113.13

क्रुद्धं तं तु पिता दृष्ट्वा श्वेतकेतुमुवाच ह
मा तात कोपं कार्षीस्त्वमेष धर्मः सनातनः

1.113.14

अनावृता हि सर्वेषां वर्णानामङ्गना भुवि
यथा गावः स्थितास्तात स्वे स्वे वर्णे तथा प्रजाः

1.113.15

ऋषिपुत्रोऽथ तं धर्मं श्वेतकेतुर्न चक्षमे
चकार चैव मर्यादामिमां स्त्रीपुंसयोर्भुवि

1.113.16

मानुषेषु महाभागे न त्वेवान्येषु जन्तुषु
तदा प्रभृति मर्यादा स्थितेयमिति नः श्रुतम्

1.113.17

व्युच्चरन्त्याः पतिं नार्या अद्य प्रभृति पातकम्
भ्रूणहत्याकृतं पापं भविष्यत्यसुखावहम्

1.113.18

भार्यां तथा व्युच्चरतः कौमारीं ब्रह्मचारिणीम्
पतिव्रतामेतदेव भविता पातकं भुवि

1.113.19

पत्या नियुक्ता या चैव पत्न्यपत्यार्थमेव च
न करिष्यति तस्याश्च भविष्यत्येतदेव हि

1.113.20

इति तेन पुरा भीरु मर्यादा स्थापिता बलात्
उद्दालकस्य पुत्रेण धर्म्या वै श्वेतकेतुना

1.113.21

सौदासेन च रम्भोरु नियुक्तापत्यजन्मनि
मदयन्ती जगामर्षिं वसिष्ठमिति नः श्रुतम्

1.113.22

तस्माल्लेभे च सा पुत्रमश्मकं नाम भामिनी
भार्या कल्माषपादस्य भर्तुः प्रियचिकीर्षया

1.113.23

अस्माकमपि ते जन्म विदितं कमलेक्षणे
कृष्णद्वैपायनाद्भीरु कुरूणां वंशवृद्धये

1.113.24

अत एतानि सर्वाणि कारणानि समीक्ष्य वै
ममैतद्वचनं धर्म्यं कर्तुमर्हस्यनिन्दिते

1.113.25

ऋतावृतौ राजपुत्रि स्त्रिया भर्ता यतव्रते
नातिवर्तव्य इत्येवं धर्मं धर्मविदो विदुः

1.113.26

शेषेष्वन्येषु कालेषु स्वातन्त्र्यं स्त्री किलार्हति
धर्ममेतं जनाः सन्तः पुराणं परिचक्षते

1.113.27

भर्ता भार्यां राजपुत्रि धर्म्यं वाधर्म्यमेव वा
यद्ब्रूयात्तत्तथा कार्यमिति धर्मविदो विदुः

1.113.28

विशेषतः पुत्रगृद्धी हीनः प्रजननात्स्वयम्
यथाहमनवद्याङ्गि पुत्रदर्शनलालसः

1.113.29

तथा रक्ताङ्गुलितलः पद्मपत्रनिभः शुभे
प्रसादार्थं मया तेऽयं शिरस्यभ्युद्यतोऽञ्जलिः

1.113.30

मन्नियोगात्सुकेशान्ते द्विजातेस्तपसाधिकात्
पुत्रान्गुणसमायुक्तानुत्पादयितुमर्हसि
त्वत्कृतेऽहं पृथुश्रोणि गच्छेयं पुत्रिणां गतिम्

1.113.31

एवमुक्ता ततः कुन्ती पाण्डुं परपुरंजयम्
प्रत्युवाच वरारोहा भर्तुः प्रियहिते रता

1.113.32

पितृवेश्मन्यहं बाला नियुक्तातिथिपूजने
उग्रं पर्यचरं तत्र ब्राह्मणं संशितव्रतम्

1.113.33

निगूढनिश्चयं धर्मे यं तं दुर्वाससं विदुः
तमहं संशितात्मानं सर्वयत्नैरतोषयम्

1.113.34

स मेऽभिचारसंयुक्तमाचष्ट भगवान्वरम्
मन्त्रग्रामं च मे प्रादादब्रवीच्चैव मामिदम्

1.113.35

यं यं देवं त्वमेतेन मन्त्रेणावाहयिष्यसि
अकामो वा सकामो वा स ते वशमुपैष्यति

1.113.36

इत्युक्ताहं तदा तेन पितृवेश्मनि भारत
ब्राह्मणेन वचस्तथ्यं तस्य कालोऽयमागतः

1.113.37

अनुज्ञाता त्वया देवमाह्वयेयमहं नृप
तेन मन्त्रेण राजर्षे यथा स्यान्नौ प्रजा विभो

1.113.38

आवाहयामि कं देवं ब्रूहि तत्त्वविदां वर
त्वत्तोऽनुज्ञाप्रतीक्षां मां विद्ध्यस्मिन्कर्मणि स्थिताम्

1.113.39

पाण्डुरुवाच
अद्यैव त्वं वरारोहे प्रयतस्व यथाविधि
धर्ममावाहय शुभे स हि देवेषु पुण्यभाक्

1.113.40

अधर्मेण न नो धर्मः संयुज्येत कथंचन
लोकश्चायं वरारोहे धर्मोऽयमिति मंस्यते

1.113.41

धार्मिकश्च कुरूणां स भविष्यति न संशयः
दत्तस्यापि च धर्मेण नाधर्मे रंस्यते मनः

1.113.42

तस्माद्धर्मं पुरस्कृत्य नियता त्वं शुचिस्मिते
उपचाराभिचाराभ्यां धर्ममाराधयस्व वै

1.113.43

वैशंपायन उवाच
सा तथोक्ता तथेत्युक्त्वा तेन भर्त्रा वराङ्गना
अभिवाद्याभ्यनुज्ञाता प्रदक्षिणमवर्तत

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed by his loving wife, king Pandu,

well-acquainted with all rules of morality, replied in these words of virtuous import, 'O Kunti, what thou hast said is quite true. Vyushitaswa of old did even as thou hast said. Indeed he was equal unto the celestials themselves. But I shall now tell thee about the practices of old indicated by illustrious Rishis, fully acquainted with every rule of morality. O thou of handsome face and sweet smiles, women formerly were not immured within houses and dependent on husbands and other relatives. They used to go about freely, enjoying themselves as best as they liked. O thou of excellent qualities, they did not then adhere to their husbands faithfully, and yet, O handsome one, they were not regarded sinful, for that was the sanctioned usage of the times. That very usage is followed to this day by birds and beasts without any (exhibition of) jealousy. That practice, sanctioned by precedent, is applauded by great Rishis. O thou of taper thighs, the practice is yet regarded with respect amongst the Northern Kurus. Indeed, that usage, so lenient to women, hath the sanction of antiquity. The present practice, however (of women's being confined to one husband for life) hath been established but lately. I shall tell thee in detail who established it and why.

"It hath been heard by us that there was a great Rishi of the name of Uddalaka, who had a son named Swetaketu who also was an ascetic of merit. O thou of eyes like lotus-petals, the present virtuous practice hath been established by that Swetaketu from anger. Hear thou the reason. One day, in the presence of Swetaketu's father a Brahmana came and catching Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his mother seized by the hand and taken away apparently by force, the son was greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him and said, 'Be not angry. O son! This is the practice sanctioned by antiquity. The women of all orders in this world are free, O son; men in this matter, as regards their respective orders, act as kine.' The Rishi's son, Swetaketu, however, disapproved of the usage and established in the world the present practice as regards men and women. It hath been heard by us, O thou of great virtue, that the existing practice dates from that period among human beings but not among beings of other classes. Accordingly, since the establishment of the present usage, it is sinful for women not to adhere to their husbands. Women transgressing the limits assigned by the Rishi became guilty of slaying the embryo. And, men, too, viol ting a chaste and loving wife who hath from her maidenhood observed the vow of purity, became guilty of the same sin. The woman also who, being commanded by her husband to raise offspring, refuses to do his bidding, becometh equally sinful.

"Thus, O timid one, was the existing usage established of old by Swetaketu, the son of Uddalaka, in defiance of antiquity. O thou of taper thighs, it hath also been heard by us that Madayanti, the wife of Saudasa, commanded by her husband to raise offspring went unto Rishi Vasishtha. And on going in

unto him, the handsome Madayanti obtained a son named Asmaka. She did this, moved by the desire of doing good to her husband. O thou of lotus-eyes, thou knowest, O timid girl, how we ourselves, for the perpetuation of the Kuru race, were begotten by Krishna-Dwaipayana. O faultless one, beholding all these precedents it behoveth thee to do my bidding, which is not inconsistent with virtue, O princess, who is devoted to her husband, it hath also been said by those acquainted with the rules of morality that a wife, when her monthly season cometh, must ever seek her husband, though at other times she deserveth liberty. The wise have declared this to be the ancient practice. But, be the act sinful or sinless, those acquainted with the Vedas have declared that it is the duty of wives to do what their husbands bid them do. Especially, O thou of faultless features, I, who am deprived of the power of procreation, having yet become desirous of beholding offspring, deserve the more to be obeyed by thee. O amiable one, joining my palms furnished with rosy fingers, and making of them a cup as of lotus leaves, I place them on my head to propitiate thee. O thou of lair looks, it behoveth thee to raise offspring, at my command, through some Brahmana possessed of high ascetic merit. For then, owing to thee, O thou of fair hips, I may go the way that is reserved for those that are blessed with children.'

"Vaisampayana continued, 'Thus addressed by Pandu, that subjugator of hostile cities, the handsome Kunti, ever attentive to what was agreeable and beneficial to her lord, then replied unto him, saying, 'In my girlhood, O lord, I was in my father's house engaged in attending upon all guests. I used to wait respectfully upon Brahmanas of rigid vows and great ascetic merit. One day I gratified with my attentions that Brahmana whom people call Durvasa, of mind under full control and possessing knowledge of all the mysteries of religion. Pleased with my services, that Brahmana gave me a boon in the form of a mantra (formula of invocation) for calling into my presence any one of the celestials I liked. And the Rishi, addressing me, said, 'Anyone among the celestials whom thou callest by this shall, O girl, approach thee and be obedient to thy will, whether he liketh it or not. And, O princess, thou shall also have offspring through his grace.' O Bharata, that Brahmana told me this when I lived in my father's house. The words uttered by the Brahmana can never be false. The time also hath come when they may yield fruit. Commanded by thee, O royal sage, I can by that mantra summon any of the celestials, so that we may have good children. O foremost of all truthful men, tell me which of the celestials I shall summon. Know that, as regards this matter, I await your commands.'

"Hearing this, Pandu replied, 'O handsome one, strive duly this very day to gratify our wishes. Fortunate one, summon thou the god of justice. He is the most virtuous of the celestials. The god of justice and virtue will never be able to pollute us with sin. The world also, O beautiful

princess, will then think that what we do can never be unholy. The son also that we shall obtain from him shall in virtue be certainly the foremost among the Kurus. Begotten by the god of justice and morality, he would never set his heart upon anything that is sinful or unholy. Therefore, O thou of sweet smiles, steadily keeping virtue before thy eyes, and duly observing holy vows, summon thou the god of justice and virtue by the help of thy solicitations and incantations.'

"Vaisampayana continued, 'Then Kunti, that best of women, thus addressed by her lord, said, 'So be it.' And bowing down to him and reverently circumambulating his person, she resolved to do his bidding.'"

1.114.1

वैशंपायन उवाच
संवत्सराहिते गर्भे गान्धार्या जनमेजय
आह्वयामास वै कुन्ती गर्भार्थं धर्ममच्युतम्

1.114.2

सा बलिं त्वरिता देवी धर्मायोपजहार ह
जजाप जप्यं विधिवद्दत्तं दुर्वाससा पुरा

1.114.3

संगम्य सा तु धर्मेण योगमूर्तिधरेण वै
लेभे पुत्रं वरारोहा सर्वप्राणभृतां वरम्

1.114.4

ऐन्द्रे चन्द्रसमायुक्ते मुहूर्तेऽभिजितेऽष्टमे
दिवा मध्यगते सूर्ये तिथौ पुण्येऽभिपूजिते

1.114.5

समृद्धयशसं कुन्ती सुषाव समये सुतम्
जातमात्रे सुते तस्मिन्वागुवाचाशरीरिणी

1.114.6

एष धर्मभृतां श्रेष्ठो भविष्यति न संशयः
युधिष्ठिर इति ख्यातः पाण्डोः प्रथमजः सुतः

1.114.7

भविता प्रथितो राजा त्रिषु लोकेषु विश्रुतः
यशसा तेजसा चैव वृत्तेन च समन्वितः

1.114.8

धार्मिकं तं सुतं लब्ध्वा पाण्डुस्तां पुनरब्रवीत्
प्राहुः क्षत्रं बलज्येष्ठं बलज्येष्ठं सुतं वृणु

1.114.9

ततस्तथोक्ता पत्या तु वायुमेवाजुहाव सा
तस्माज्जज्ञे महाबाहुर्भीमो भीमपराक्रमः

1.114.10

तमप्यतिबलं जातं वागभ्यवददच्युतम्
सर्वेषां बलिनां श्रेष्ठो जातोऽयमिति भारत

1.114.11

इदमत्यद्भुतं चासीज्जातमात्रे वृकोदरे
यदङ्कात्पतितो मातुः शिलां गात्रैरचूर्णयत्

1.114.12

कुन्ती व्याघ्रभयोद्विग्ना सहसोत्पतिता किल
नान्वबुध्यत संसुप्तमुत्सङ्गे स्वे वृकोदरम्

1.114.13

ततः स वज्रसंघातः कुमारोऽभ्यपतद्गिरौ
पतता तेन शतधा शिला गात्रैर्विचूर्णिता
तां शिलां चूर्णितां दृष्ट्वा पाण्डुर्विस्मयमागमत्

1.114.14

यस्मिन्नहनि भीमस्तु जज्ञे भरतसत्तम
दुर्योधनोऽपि तत्रैव प्रजज्ञे वसुधाधिप

1.114.15

जाते वृकोदरे पाण्डुरिदं भूयोऽन्वचिन्तयत्
कथं नु मे वरः पुत्रो लोकश्रेष्ठो भवेदिति

1.114.16

दैवे पुरुषकारे च लोकोऽयं हि प्रतिष्ठितः
तत्र दैवं तु विधिना कालयुक्तेन लभ्यते

1.114.17

इन्द्रो हि राजा देवानां प्रधान इति नः श्रुतम्
अप्रमेयबलोत्साहो वीर्यवानमितद्युतिः

1.114.18

तं तोषयित्वा तपसा पुत्रं लप्स्ये महाबलम्
यं दास्यति स मे पुत्रं स वरीयान्भविष्यति
कर्मणा मनसा वाचा तस्मात्तप्स्ये महत्तपः

1.114.19

ततः पाण्डुर्महातेजा मन्त्रयित्वा महर्षिभिः
दिदेश कुन्त्याः कौरव्यो व्रतं सांवत्सरं शुभम्

1.114.20

आत्मना च महाबाहुरेकपादस्थितोऽभवत्
उग्रं स तप आतस्थे परमेण समाधिना

1.114.21

आरिराधयिषुर्देवं त्रिदशानां तमीश्वरम्
सूर्येण सह धर्मात्मा पर्यवर्तत भारत

1.114.22

तं तु कालेन महता वासवः प्रत्यभाषत
पुत्रं तव प्रदास्यामि त्रिषु लोकेषु विश्रुतम्

1.114.23

देवानां ब्राह्मणानां च सुहृदां चार्थसाधकम्
सुतं तेऽग्र्यं प्रदास्यामि सर्वामित्रविनाशनम्

1.114.24

इत्युक्तः कौरवो राजा वासवेन महात्मना
उवाच कुन्तीं धर्मात्मा देवराजवचः स्मरन्

1.114.25

नीतिमन्तं महात्मानमादित्यसमतेजसम्
दुराधर्षं क्रियावन्तमतीवाद्भुतदर्शनम्

1.114.26

पुत्रं जनय सुश्रोणि धाम क्षत्रियतेजसाम्
लब्धः प्रसादो देवेन्द्रात्तमाह्वय शुचिस्मिते

1.114.27

एवमुक्ता ततः शक्रमाजुहाव यशस्विनी
अथाजगाम देवेन्द्रो जनयामास चार्जुनम्

1.114.28

जातमात्रे कुमारे तु वागुवाचाशरीरिणी
महागम्भीरनिर्घोषा नभो नादयती तदा

1.114.29

कार्तवीर्यसमः कुन्ति शिबितुल्यपराक्रमः
एष शक्र इवाजेयो यशस्ते प्रथयिष्यति

1.114.30

अदित्या विष्णुना प्रीतिर्यथाभूदभिवर्धिता
तथा विष्णुसमः प्रीतिं वर्धयिष्यति तेऽर्जुनः

1.114.31

एष मद्रान्वशे कृत्वा कुरूंश्च सह केकयैः
चेदिकाशिकरूषांश्च कुरुलक्ष्म सुधास्यति

1.114.32

एतस्य भुजवीर्येण खाण्डवे हव्यवाहनः
मेदसा सर्वभूतानां तृप्तिं यास्यति वै पराम्

1.114.33

ग्रामणीश्च महीपालानेष जित्वा महाबलः
भ्रातृभिः सहितो वीरस्त्रीन्मेधानाहरिष्यति

1.114.34

जामदग्न्यसमः कुन्ति विष्णुतुल्यपराक्रमः
एष वीर्यवतां श्रेष्ठो भविष्यत्यपराजितः

1.114.35

तथा दिव्यानि चास्त्राणि निखिलान्याहरिष्यति
विप्रनष्टां श्रियं चायमाहर्ता पुरुषर्षभः

1.114.36

एतामत्यद्भुतां वाचं कुन्तीपुत्रस्य सूतके
उक्तवान्वायुराकाशे कुन्ती शुश्राव चास्य ताम्

1.114.37

वाचमुच्चारितामुच्चैस्तां निशम्य तपस्विनाम्
बभूव परमो हर्षः शतशृङ्गनिवासिनाम्

1.114.38

तथा देवऋषीणां च सेन्द्राणां च दिवौकसाम्
आकाशे दुन्दुभीनां च बभूव तुमुलः स्वनः

1.114.39

उदतिष्ठन्महाघोषः पुष्पवृष्टिभिरावृतः
समवेत्य च देवानां गणाः पार्थमपूजयन्

1.114.40

काद्रवेया वैनतेया गन्धर्वाप्सरसस्तथा
प्रजानां पतयः सर्वे सप्त चैव महर्षयः

1.114.41

भरद्वाजः कश्यपो गौतमश्च; विश्वामित्रो जमदग्निर्वसिष्ठः
यश्चोदितो भास्करेऽभूत्प्रनष्टे; सोऽप्यत्रात्रिर्भगवानाजगाम

1.114.42

मरीचिरङ्गिराश्चैव पुलस्त्यः पुलहः क्रतुः
दक्षः प्रजापतिश्चैव गन्धर्वाप्सरसस्तथा

1.114.43

दिव्यमाल्याम्बरधराः सर्वालंकारभूषिताः
उपगायन्ति बीभत्सुमुपनृत्यन्ति चाप्सराः
गन्धर्वैः सहितः श्रीमान्प्रागायत च तुम्बुरुः

1.114.44

भीमसेनोग्रसेनौ च ऊर्णायुरनघस्तथा
गोपतिर्धृतराष्ट्रश्च सूर्यवर्चाश्च सप्तमः

1.114.45

युगपस्तृणपः कार्ष्णिर्नन्दिश्चित्ररथस्तथा
त्रयोदशः शालिशिराः पर्जन्यश्च चतुर्दशः

1.114.46

कलिः पञ्चदशश्चात्र नारदश्चैव षोडशः
सद्वा बृहद्वा बृहकः करालश्च महायशाः

1.114.47

ब्रह्मचारी बहुगुणः सुपर्णश्चेति विश्रुतः
विश्वावसुर्भुमन्युश्च सुचन्द्रो दशमस्तथा

1.114.48

गीतमाधुर्यसंपन्नौ विख्यातौ च हहाहुहू
इत्येते देवगन्धर्वा जगुस्तत्र नरर्षभम्

1.114.49

तथैवाप्सरसो हृष्टाः सर्वालंकारभूषिताः
ननृतुर्वै महाभागा जगुश्चायतलोचनाः

1.114.50

अनूना चानवद्या च प्रियमुख्या गुणावरा
अद्रिका च तथा साची मिश्रकेशी अलम्बुसा

1.114.51

मरीचिः शिचुका चैव विद्युत्पर्णा तिलोत्तमा
अग्निका लक्षणा क्षेमा देवी रम्भा मनोरमा

1.114.52

असिता च सुबाहुश्च सुप्रिया सुवपुस्तथा
पुण्डरीका सुगन्धा च सुरथा च प्रमाथिनी

1.114.53

काम्या शारद्वती चैव ननृतुस्तत्र संघशः
मेनका सहजन्या च पर्णिका पुञ्जिकस्थला

1.114.54

क्रतुस्थला घृताची च विश्वाची पूर्वचित्त्यपि
उम्लोचेत्यभिविख्याता प्रम्लोचेति च ता दश
उर्वश्येकादशीत्येता जगुरायतलोचनाः

1.114.55

धातार्यमा च मित्रश्च वरुणोंऽशो भगस्तथा
इन्द्रो विवस्वान्पूषा च त्वष्टा च सविता तथा

1.114.56

पर्जन्यश्चैव विष्णुश्च आदित्याः पावकार्चिषः
महिमानं पाण्डवस्य वर्धयन्तोऽम्बरे स्थिताः

1.114.57

मृगव्याधश्च शर्वश्च निरृतिश्च महायशाः
अजैकपादहिर्बुध्न्यः पिनाकी च परंतपः

1.114.58

दहनोऽथेश्वरश्चैव कपाली च विशां पते
स्थाणुर्भवश्च भगवान्रुद्रास्तत्रावतस्थिरे

1.114.59

अश्विनौ वसवश्चाष्टौ मरुतश्च महाबलाः
विश्वेदेवास्तथा साध्यास्तत्रासन्परिसंस्थिताः

1.114.60

कर्कोटकोऽथ शेषश्च वासुकिश्च भुजंगमः
कच्छपश्चापकुण्डश्च तक्षकश्च महोरगः

1.114.61

आययुस्तेजसा युक्ता महाक्रोधा महाबलाः
एते चान्ये च बहवस्तत्र नागा व्यवस्थिताः

1.114.62

तार्क्ष्यश्चारिष्टनेमिश्च गरुडश्चासितध्वजः
अरुणश्चारुणिश्चैव वैनतेया व्यवस्थिताः

1.114.63

तद्दृष्ट्वा महदाश्चर्यं विस्मिता मुनिसत्तमाः
अधिकां स्म ततो वृत्तिमवर्तन्पाण्डवान्प्रति

1.114.64

पाण्डुस्तु पुनरेवैनां पुत्रलोभान्महायशाः
प्राहिणोद्दर्शनीयाङ्गीं कुन्ती त्वेनमथाब्रवीत्

1.114.65

नातश्चतुर्थं प्रसवमापत्स्वपि वदन्त्युत
अतः परं चारिणी स्यात्पञ्चमे बन्धकी भवेत्

1.114.66

स त्वं विद्वन्धर्ममिमं बुद्धिगम्यं कथं नु माम्
अपत्यार्थं समुत्क्रम्य प्रमादादिव भाषसे

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'O Janamejaya, when Gandhari's conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain offspring from him. And she offered without loss of time, sacrifices unto the god and began to duly repeat the formula that Durvasa had imparted to her some time before. Then the god, overpowered by her incantations, arrived at the spot where Kunti was seated in his car resplendent as the Sun. Smiling, he asked, 'O Kunti, what am I to give thee?' And Kunti too smiling in her turn, replied, 'Thou must even give me offspring.' Then the handsome Kunti was united (in intercourse) with the god of justice in his spiritual form and obtained from him a son devoted to the good of all creatures. And she brought his excellent child, who lived to acquire a great fame, at the eighth Muhurta called Abhijit, of the hour of noon of that very auspicious day of the seventh month (Kartika), viz., the fifth of the lighted fortnight, when the star Jyeshtha in conjunction with the moon was ascendant. And as soon as the child was born, an incorporeal voice (from the skies) said, 'This child shall be the best of men, the foremost of those that are virtuous. Endued with great prowess and truthful in speech, he shall certainly be the ruler of the earth. And this first child of Pandu shall be known by the name of Yudhishthira. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds.'

"Pandu, having obtained that virtuous son, again addressed his wife and said. 'The wise have declared that a Kshatriya must be endued with physical strength, otherwise he is no Kshatriya.' Therefore, ask thou for an offspring of superior strength. Thus commanded by her lord, Kunti then invoked Vayu. And the mighty god of wind, thus invoked, came unto her, riding upon a deer, and said, 'What, O Kunti, am I to give thee? Tell me what is in thy heart" Smiling in modesty, she said to him, 'Give me, O best of celestials, a child endued with great strength and largeness of

limbs and capable of humbling the pride of every body.' The god of wind thereupon begat upon her the child afterwards known as Bhima of mighty arms and fierce prowess. And upon the birth of that child endued with extraordinary strength, an incorporeal voice, O Bharata, as before, said, 'This child shall be the foremost of all endued with strength.' I must tell you, O Bharata, of another wonderful event that occurred alter the birth of Vrikodara (Bhima). While he fell from the lap of his mother upon the mountain breast, the violence of the fall broke into fragments the stone upon which he fell without his infant body being injured in the least. And he fell from his mother's lap because Kunti, frightened by a tiger, had risen up suddenly, unconscious of the child that lay asleep on her lap. And as she had risen, the infant, of body hard as the thunderbolt, falling down upon the mountain breast, broke into a hundred fragments the rocky mass upon which he fell. And beholding this, Pandu wondered much. And it so happened that that very day on which Vrikodara was born, was also, O best of Bharatas, the birthday of Duryodhana who afterwards became the ruler of the whole earth.'

"After the birth of Vrikodara, Pandu again began to think, 'How am I to obtain a very superior son who shall achieve world-wide fame? Every, thing in the world dependeth on destiny and exertion. But destiny can never be successful except by timely exertion. We have heard it said that Indra is the chief of the gods. Indeed, he is endued with immeasurable might and energy and prowess and glory. Gratifying him with my asceticism, I shall obtain from him a son of great strength. Indeed, the son he giveth me must be superior to all and capable of vanquishing in battle all men and creatures other than men. I shall, therefore, practise the severest austerities, with heart, deed and speech.'

"After this, the Kuru king Pandu, taking counsel with the great Rishis commanded Kunti to observe an auspicious vow for one full year, while he himself commenced, O Bharata, to stand upon one leg from morning to evening, and practise other severe austerities with mind rapt in meditation, for gratifying the lord of the celestials.

"It was after a long time that Indra (gratified with such devotion) approached Pandu and, addressing him, said, 'I shall give thee, O king, a son who will be celebrated all over the three worlds and who will promote the welfare of Brahmanas, kine and all honest men. The son I shall give thee will be the smiter of the wicked and the delight of friends and relatives. Foremost of all men, he will be an irresistible slayer of all foes.' Thus addressed by Vasava (the king of the celestials), the virtuous king of the Kuru race, well-recollecting those words, said unto Kunti, 'O fortunate one, thy vow hath become successful. The lord of the celestials hath been gratified, and is willing to give thee a son such as thou desirest, of superhuman achievements and great fame. He will be the oppressor of all enemies and possessed of great wisdom. Endued with a great soul, in

splendour equal unto the Sun, invincible in battles, and of great achievements, he will also be extremely handsome. O thou of fair hips and sweet smiles, the lord of the celestials hath become gracious to thee. Invoking him, bring thou forth a child who will be the very home of all Kshatriya virtues.'

"Vaisampayana continued, 'The celebrated Kunti, thus addressed by her lord, invoked Sakra (the king of the gods) who thereupon came unto her and begat him that was afterwards called Arjuna. And as soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole welkin, distinctly said, addressing Kunti in the hearing of every creature dwelling in that asylum, 'This child of thine, O Kunti, will be equal unto Kartavirya in energy and Siva in prowess. Invincible like Sakra himself he will spread thy fame far and wide. As Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall this child enhance thy joy. Subjugating the Madras, the Kurus along with the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain the prosperity of the Kurus. (Surfeited with libations at the sacrifice of king Swetaketu), Agni will derive great gratification from the fat of all creatures dwelling in the Khandava woods (to be burnt down) by the might of this one's arms. This mighty hero, vanquishing all the effeminate monarchs of the earth, will, with his brothers perform three great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or Vishnu. The foremost of all men endued with prowess, he will achieve great fame. He will gratify in battle (by his heroism) Sankara, the god of gods (Mahadeva), and will receive from him the great weapon named Pasupata. This thy son of mighty arms will also slay, at the command of Indra, those Daityas called the Nivatakavachas who are the enemies of the gods. He will also acquire all kinds of celestial weapons, and this bull among men will also retrieve the fortunes of his race.'

'Kunti heard these extraordinary words, while lying in the room. And hearing those words uttered so loudly, the ascetics dwelling on the mountain of a hundred peaks, and the celestials with Indra sitting in their cars, became exceedingly glad. The sounds of the (invisible) drum filled the entire welkin. There were shouts of joy, and the whole region was covered with flowers showered down by invisible agents. The various tribes of celestials assembled together, began to offer their respectful adorations to the son of Pritha. The sons of Kadru (Nagas), the son of Vinata, the Gandharvas, the lords of the creation, and the seven great Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vasishtha, and the illustrious Atri who illumined the world of old when the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha, Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came there also. The various tribes of Apsaras, decked with celestial garlands and every ornament, and attired in fine robes, came there and danced in joy, chanting the praises of Vibhatsu (Arjuna).

[paragraph continues] All around, the great Rishis began to utter propitiatory formulas. And Tumvuru accompanied by the Gandharvas began to sing in charming notes. And Bhimasena and Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha, Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth, and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu, Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with wonderful melody of voice,--these celestial Gandharvas, O king, all went there. Many illustrious Apsaras also of large eyes, decked with every ornament came there to dance and sing. And Anuchana and Anavadya, Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha, Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana, Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh, Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced there together. And Menaka, Sahajanya, Karnika, Punjikasthala, Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha, Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing girls of heaven,--came there and sang in chorus. And Dharti and Aryaman and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada, Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious Bhaga--these eleven Rudras,--also came there. And the twin Aswins, the eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga Takshaka,--these mighty and wrathful snakes possessed of high ascetic merit also came there. And Tarkshya, Arishtanemi, Garuda, Asitadvaja,--these and many other Nagas, came there, so also Aruna and Aruni of Vinata's race also came there. And only great Rishis crowned with ascetic success and not others saw those celestials and other beings seated in their cars or waiting on the mountain peaks. Those best of Munis beholding that wonderful sight, became amazed, and their love and affection for the children of Pandu was in consequence enhanced.

"The celebrated Pandu, tempted by the desire of having more children wished to speak again unto his wedded wife (for invoking some other god). But Kunti addressed him, saying, 'The wise do not sanction a fourth delivery even in a season of distress. The woman having intercourse with four different men is called a Swairini (heanton), while she having intercourse with five becometh a harlot. Therefore, O learned one, as thou art well-acquainted with the scripture on this subject, why dost thou, beguiled by desire of offspring, tell me so in seeming forgetfulness of the ordinance?'"

1.115.1

वैशंपायन उवाच
कुन्तीपुत्रेषु जातेषु धृतराष्ट्रात्मजेषु च
मद्रराजसुता पाण्डुं रहो वचनमब्रवीत्

1.115.2

न मेऽस्ति त्वयि संतापो विगुणेऽपि परंतप
नावरत्वे वरार्हायाः स्थित्वा चानघ नित्यदा

1.115.3

गान्धार्याश्चैव नृपते जातं पुत्रशतं तथा
श्रुत्वा न मे तथा दुःखमभवत्कुरुनन्दन

1.115.4

इदं तु मे महद्दुःखं तुल्यतायामपुत्रता
दिष्ट्या त्विदानीं भर्तुर्मे कुन्त्यामप्यस्ति संततिः

1.115.5

यदि त्वपत्यसंतानं कुन्तिराजसुता मयि
कुर्यादनुग्रहो मे स्यात्तव चापि हितं भवेत्

1.115.6

स्तम्भो हि मे सपत्नीत्वाद्वक्तुं कुन्तिसुतां प्रति
यदि तु त्वं प्रसन्नो मे स्वयमेनां प्रचोदय

1.115.7

पाण्डुरुवाच
ममाप्येष सदा माद्रि हृद्यर्थः परिवर्तते
न तु त्वां प्रसहे वक्तुमिष्टानिष्टविवक्षया

1.115.8

तव त्विदं मतं ज्ञात्वा प्रयतिष्याम्यतः परम्
मन्ये ध्रुवं मयोक्ता सा वचो मे प्रतिपत्स्यते

1.115.9

वैशंपायन उवाच
ततः कुन्तीं पुनः पाण्डुर्विविक्त इदमब्रवीत्
कुलस्य मम संतानं लोकस्य च कुरु प्रियम्

1.115.10

मम चापिण्डनाशाय पूर्वेषामपि चात्मनः
मत्प्रियार्थं च कल्याणि कुरु कल्याणमुत्तमम्

1.115.11

यशसोऽर्थाय चैव त्वं कुरु कर्म सुदुष्करम्
प्राप्याधिपत्यमिन्द्रेण यज्ञैरिष्टं यशोर्थिना

1.115.12

तथा मन्त्रविदो विप्रास्तपस्तप्त्वा सुदुष्करम्
गुरूनभ्युपगच्छन्ति यशसोऽर्थाय भामिनि

1.115.13

तथा राजर्षयः सर्वे ब्राह्मणाश्च तपोधनाः
चक्रुरुच्चावचं कर्म यशसोऽर्थाय दुष्करम्

1.115.14

सा त्वं माद्रीं प्लवेनेव तारयेमामनिन्दिते
अपत्यसंविभागेन परां कीर्तिमवाप्नुहि

1.115.15

एवमुक्ताब्रवीन्माद्रीं सकृच्चिन्तय दैवतम्
तस्मात्ते भवितापत्यमनुरूपमसंशयम्

1.115.16

ततो माद्री विचार्यैव जगाम मनसाश्विनौ
तावागम्य सुतौ तस्यां जनयामासतुर्यमौ

1.115.17

नकुलं सहदेवं च रूपेणाप्रतिमौ भुवि
तथैव तावपि यमौ वागुवाचाशरीरिणी

1.115.18

रूपसत्त्वगुणोपेतावेतावन्याञ्जनानति
भासतस्तेजसात्यर्थं रूपद्रविणसंपदा

1.115.19

नामानि चक्रिरे तेषां शतशृङ्गनिवासिनः
भक्त्या च कर्मणा चैव तथाशीर्भिर्विशां पते

1.115.20

ज्येष्ठं युधिष्ठिरेत्याहुर्भीमसेनेति मध्यमम्
अर्जुनेति तृतीयं च कुन्तीपुत्रानकल्पयन्

1.115.21

पूर्वजं नकुलेत्येवं सहदेवेति चापरम्
माद्रीपुत्रावकथयंस्ते विप्राः प्रीतमानसाः
अनुसंवत्सरं जाता अपि ते कुरुसत्तमाः

1.115.22

कुन्तीमथ पुनः पाण्डुर्माद्र्यर्थे समचोदयत्
तमुवाच पृथा राजन्रहस्युक्ता सती सदा

1.115.23

उक्ता सकृद्द्वन्द्वमेषा लेभे तेनास्मि वञ्चिता
बिभेम्यस्याः परिभवान्नारीणां गतिरीदृशी

1.115.24

नाज्ञासिषमहं मूढा द्वन्द्वाह्वाने फलद्वयम्
तस्मान्नाहं नियोक्तव्या त्वयैषोऽस्तु वरो मम

1.115.25

एवं पाण्डोः सुताः पञ्च देवदत्ता महाबलाः
संभूताः कीर्तिमन्तस्ते कुरुवंशविवर्धनाः

1.115.26

शुभलक्षणसंपन्नाः सोमवत्प्रियदर्शनाः
सिंहदर्पा महेष्वासाः सिंहविक्रान्तगामिनः
सिंहग्रीवा मनुष्येन्द्रा ववृधुर्देवविक्रमाः

1.115.27

विवर्धमानास्ते तत्र पुण्ये हैमवते गिरौ
विस्मयं जनयामासुर्महर्षीणां समेयुषाम्

1.115.28

ते च पञ्च शतं चैव कुरुवंशविवर्धनाः
सर्वे ववृधुरल्पेन कालेनाप्स्विव नीरजाः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'After the birth of Kunti's sons and also of the hundred sons of Dhritarashtra the daughter of the king of the Madras privately addressed Pandu, saying, 'O slayer of foes, I have no complaint even if thou beest unpropitious to me. I have, O sinless one, also no complaint that though by birth I am superior to Kunti yet I am inferior to her in station. I do not grieve, O thou of Kuru's race, that Gandhari hath obtained a hundred sons. This, however, is my great grief that while Kunti and I are equal, I should be childless, while it should so chance that thou shouldst have offspring by Kunti alone. If the daughter of Kuntibhoja should so provide that I should have offspring, she would then be really doing me a great favour and benefiting thee likewise. She being my rival, I feel a delicacy in soliciting any favour of her. If thou beest, O king, propitiously disposed to me, then ask her to grant my desire.'

"Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in my own mind, but I have hitherto hesitated to tell thee anything, not knowing how thou wouldst receive it. Now that I know what your wishes are, I shall certainly strive after that end. I think that, asked by me, Kunti will not refuse.'

"Vaisampayana continued, 'After this, Pandu addressed Kunti in private, saying, 'O Kunti, grant me some more offspring for the expansion of my race and for the benefit of the world. O blessed one, provide thou that I myself, my ancestors, and thine also, may always have the funeral cake offered to us. O, do what is beneficial to me, and grant me and the world what, indeed, is the best of benefits. O, do what, indeed, may be difficult for thee, moved by the desire of achieving undying fame. Behold, Indra, even though he hath obtained the sovereignty of the celestials, doth yet, for fame alone, perform sacrifices. O handsome one, Brahmanas, well-acquainted with the Vedas, and having achieved high ascetic merit, do yet, for fame alone, approach their spiritual masters with reverence. So also all royal sages and Brahmanas possessed of ascetic wealth have achieved, for fame only, the most difficult of ascetic feat. Therefore, O blameless one, rescue this Madri as by a raft (by granting her the means of obtaining offspring), and achieve thou imperishable fame by making her a mother of children.'

"Thus addressed by her lord, Kunti readily yielded, and said unto Madri, 'Think thou, without loss of time, of some celestial, and thou shall certainly obtain from him a child like unto him.' Reflecting for a few moments. Madri thought of the twin Aswins, who coming unto her with speed begat upon her two sons that were twins named Nakula and Sahadeva, unrivalled on earth for personal beauty. And as soon as they were born, an incorporeal

voice said, 'In energy and beauty these twins shall transcend even the twin Aswins themselves.' Indeed possessed of great energy and beauty, they illumined the whole region.

"O king, after all the children were born the Rishis dwelling on the mountain of a hundred peaks uttering blessings on them and affectionately performing the first rites of birth, bestowed appellations on them. The eldest of Kunti's children was called Yudhishthira, the second Bhimasena, and the third Arjuna, and of Madri's sons, the first-born of the twins was called Nakula and the next Sahadeva. And those foremost sons born at an interval of one year after one another, looked like an embodied period of five years. And king Pandu, beholding his children of celestial beauty and of super-abundant energy, great strength and prowess, and of largeness of soul, rejoiced exceedingly. And the children became great favourites of the Rishis, as also of their wives, dwelling on the mountain of a hundred peaks.

"Some time after, Pandu again requested Kunti on behalf of Madri. Addressed, O king, by her lord in private, Kunti replied, 'Having given her the formula of invocation only once, she hath, O king, managed to obtain two sons. Have I not been thus deceived by her, I fear, O king, that she will soon surpass me in the number of her children. This, indeed, is the way of all wicked women. Fool that I was, I did not know that by invoking the twin gods I could obtain at one birth twin children. I beseech thee, O king, do not command me any further. Let this be the boon granted (by thee) to me.'

"Thus, O king, were born unto Pandu five sons who were begotten by celestials and were endued with great strength, and who all lived to achieve great fame and expand the Kuru race. Each bearing every auspicious mark on his person, handsome like Soma, proud as the lion, well-skilled in the use of the bow, and of leonine tread, breast, heart, eyes, neck and prowess, those foremost of men, resembling the celestials themselves in might, began to grow up. And beholding them and their virtues growing with years, the great Rishis dwelling on that snowcapped sacred mountain were filled with wonder. And the five Pandavas and the hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up rapidly like a cluster of lotuses in a lake.'"

1.116.1

वैशंपायन उवाच
दर्शनीयांस्ततः पुत्रान्पाण्डुः पञ्च महावने
तान्पश्यन्पर्वते रेमे स्वबाहुबलपालितान्

1.116.2

सुपुष्पितवने काले कदाचिन्मधुमाधवे
भूतसंमोहने राजा सभार्यो व्यचरद्वनम्

1.116.3

पलाशैस्तिलकैश्चूतैश्चम्पकैः पारिभद्रकैः
अन्यैश्च बहुभिर्वृक्षैः फलपुष्पसमृद्धिभिः

1.116.4

जलस्थानैश्च विविधैः पद्मिनीभिश्च शोभितम्
पाण्डोर्वनं तु संप्रेक्ष्य प्रजज्ञे हृदि मन्मथः

1.116.5

प्रहृष्टमनसं तत्र विहरन्तं यथामरम्
तं माद्र्यनुजगामैका वसनं बिभ्रती शुभम्

1.116.6

समीक्षमाणः स तु तां वयःस्थां तनुवाससम्
तस्य कामः प्रववृधे गहनेऽग्निरिवोत्थितः

1.116.7

रहस्यात्मसमां दृष्ट्वा राजा राजीवलोचनाम्
न शशाक नियन्तुं तं कामं कामबलात्कृतः

1.116.8

तत एनां बलाद्राजा निजग्राह रहोगताम्
वार्यमाणस्तया देव्या विस्फुरन्त्या यथाबलम्

1.116.9

स तु कामपरीतात्मा तं शापं नान्वबुध्यत
माद्रीं मैथुनधर्मेण गच्छमानो बलादिव

1.116.10

जीवितान्ताय कौरव्यो मन्मथस्य वशं गतः
शापजं भयमुत्सृज्य जगामैव बलात्प्रियाम्

1.116.11

तस्य कामात्मनो बुद्धिः साक्षात्कालेन मोहिता
संप्रमथ्येन्द्रियग्रामं प्रनष्टा सह चेतसा

1.116.12

स तया सह संगम्य भार्यया कुरुनन्दन
पाण्डुः परमधर्मात्मा युयुजे कालधर्मणा

1.116.13

ततो माद्री समालिङ्ग्य राजानं गतचेतसम्
मुमोच दुःखजं शब्दं पुनः पुनरतीव ह

1.116.14

सह पुत्रैस्ततः कुन्ती माद्रीपुत्रौ च पाण्डवौ
आजग्मुः सहितास्तत्र यत्र राजा तथागतः

1.116.15

ततो माद्र्यब्रवीद्राजन्नार्ता कुन्तीमिदं वचः
एकैव त्वमिहागच्छ तिष्ठन्त्वत्रैव दारकाः

1.116.16

तच्छ्रुत्वा वचनं तस्यास्तत्रैवावार्य दारकान्
हताहमिति विक्रुश्य सहसोपजगाम ह

1.116.17

दृष्ट्वा पाण्डुं च माद्रीं च शयानौ धरणीतले
कुन्ती शोकपरीताङ्गी विललाप सुदुःखिता

1.116.18

रक्ष्यमाणो मया नित्यं वीरः सततमात्मवान्
कथं त्वमभ्यतिक्रान्तः शापं जानन्वनौकसः

1.116.19

ननु नाम त्वया माद्रि रक्षितव्यो जनाधिपः
सा कथं लोभितवती विजने त्वं नराधिपम्

1.116.20

कथं दीनस्य सततं त्वामासाद्य रहोगताम्
तं विचिन्तयतः शापं प्रहर्षः समजायत

1.116.21

धन्या त्वमसि बाह्लीकि मत्तो भाग्यतरा तथा
दृष्टवत्यसि यद्वक्त्रं प्रहृष्टस्य महीपतेः

1.116.22

माद्र्युवाच
विलोभ्यमानेन मया वार्यमाणेन चासकृत्
आत्मा न वारितोऽनेन सत्यं दिष्टं चिकीर्षुणा

1.116.23

कुन्त्युवाच
अहं ज्येष्ठा धर्मपत्नी ज्येष्ठं धर्मफलं मम
अवश्यं भाविनो भावान्मा मां माद्रि निवर्तय

1.116.24

अन्वेष्यामीह भर्तारमहं प्रेतवशं गतम्
उत्तिष्ठ त्वं विसृज्यैनमिमान्रक्षस्व दारकान्

1.116.25

माद्र्युवाच
अहमेवानुयास्यामि भर्तारमपलायिनम्
न हि तृप्तास्मि कामानां तज्ज्येष्ठा अनुमन्यताम्

1.116.26

मां चाभिगम्य क्षीणोऽयं कामाद्भरतसत्तमः
तमुच्छिन्द्यामस्य कामं कथं नु यमसादने

1.116.27

न चाप्यहं वर्तयन्ती निर्विशेषं सुतेषु ते
वृत्तिमार्ये चरिष्यामि स्पृशेदेनस्तथा हि माम्

1.116.28

तस्मान्मे सुतयोः कुन्ति वर्तितव्यं स्वपुत्रवत्
मां हि कामयमानोऽयं राजा प्रेतवशं गतः

1.116.29

राज्ञः शरीरेण सह ममापीदं कलेवरम्
दग्धव्यं सुप्रतिच्छन्नमेतदार्ये प्रियं कुरु

1.116.30

दारकेष्वप्रमत्ता च भवेथाश्च हिता मम
अतोऽन्यन्न प्रपश्यामि संदेष्टव्यं हि किंचन

1.116.31

वैशंपायन उवाच
इत्युक्त्वा तं चिताग्निस्थं धर्मपत्नी नरर्षभम्
मद्रराजात्मजा तूर्णमन्वारोहद्यशस्विनी

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, "Beholding his five handsome sons growing up before him in that great forest on the charming mountain slope, Pandu felt the last might of his arms revive once more. One day in the season of spring which maddens every creature the king accompanied by his wife (Madri), began to rove in the woods where every tree had put forth new blossoms.

[paragraph continues] He beheld all around Palasas and Tilakas and Mangoes and Champakas and Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and Kuruvakas with swarms of maddened bees sweetly humming about. And there were flowers of blossoming Parijatas with the Kokilas pouring forth their melodies from under every twig echoing with the sweet hums of the black bees. And he beheld also various other kinds of trees bent down with the weight of their flowers and fruits. And there were also many fine pools of water overgrown with hundreds of fragrant lotuses. Beholding all these, Pandu felt the soft influence of desire. Roving like a celestial with a light heart amidst such scenery, Pandu was alone with his wife Madri in semi-transparent attire. And beholding the youthful Madri thus attired, the king's desire flamed up like a forest-fire. And ill-able to suppress his desire thus kindled at the sight of his wife of eyes like lotus-petals, he was completely overpowered. The king then seized her against her will, but Madri trembling in fear resisted him to the best of her might. Consumed by desire, he forgot everything about his misfortune. And, O thou of Kuru's race unrestrained by the fear of (the Rishi's) curse and impelled by fate, the monarch, overpowered by passion, forcibly sought the embraces of Madri, as if he wished to put an end to his own life. His reason, thus beguiled by the great Destroyer himself by intoxicating his senses, was itself lost with his life. And the Kuru king Pandu, of virtuous soul, thus succumbed to the inevitable influence of Time, while united in intercourse with his wife.

"Then Madri, clasping the body of her senseless lord, began to weep aloud. And Kunti with her sons and the twins of Madri, hearing those cries of grief, came to the spot where the king lay in that state. Then, O king, Madri addressing Kunti in a piteous voice, said, 'Come hither alone, O Kunti, and let the children stay there.' Hearing these words, Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe to me!' And beholding both Pandu and Madri lying prostrate on the ground she went in grief and affliction, saying, 'Of passions under complete control, this hero, O Madri, had all along been watched by me with care. How did he then forgetting the Rishi's curse, approach thee with enkindled desire? O Madri, this foremost of men should have been protected by thee. Why didst thou tempt him into solitude? Always melancholy at the thought of the Rishi's curse, how came he to be merry with thee in solitude? O princess of Valhika, more fortunate than myself, thou art really to be envied, for thou hast seen the face of our lord suffused with gladness and joy.'

"Madri then replied, saying, 'Revered sister, with tears in my eyes, I resisted the king, but he could not control himself, bent on, as it were making the Rishi's curse true.'

"Kunti then said, 'I am the older of his wedded wives; the chief religious merit must be mine. Therefore, O Madri, prevent me not from achieving that which must be achieved. I must follow our lord to the region of the

dead. Rise up, O Madri, and yield me his body. Rear thou these children.' Madri replied, saying, 'I do clasp our lord yet, and have not allowed him to depart; therefore, I shall follow him. My appetite hath not been appeased. Thou art my older sister, O let me have thy sanction. This foremost one of the Bharata princes had approached me, desiring to have intercourse. His appetite unsatiated, shall I not follow him in the region of Yama to gratify him? O revered one, if I survive thee, it is certain I shall not be able to rear thy children as if they were mine. Will not sin touch me on that account? But, thou, O Kunti, shall be able to bring my sons up as if they were thine. The king, in seeking me wishfully, hath gone to the region of spirits; therefore, my body should be burnt with his. O revered sister, withhold not thy sanction to this which is agreeable to me. Thou wilt certainly bring up the children carefully. That indeed, would be very agreeable to me. I have no other direction to give!'

"Vaisampayana continued, 'Having said this, the daughter of the king of Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord, that bull among men.'"

1.117.1

वैशंपायन उवाच
पाण्डोरवभृथं कृत्वा देवकल्पा महर्षयः
ततो मन्त्रमकुर्वन्त ते समेत्य तपस्विनः

1.117.2

हित्वा राज्यं च राष्ट्रं च स महात्मा महातपाः
अस्मिन्स्थाने तपस्तप्तुं तापसाञ्शरणं गतः

1.117.3

स जातमात्रान्पुत्रांश्च दारांश्च भवतामिह
प्रदायोपनिधिं राजा पाण्डुः स्वर्गमितो गतः

1.117.4

ते परस्परमामन्त्र्य सर्वभूतहिते रताः
पाण्डोः पुत्रान्पुरस्कृत्य नगरं नागसाह्वयम्

1.117.5

उदारमनसः सिद्धा गमने चक्रिरे मनः
भीष्माय पाण्डवान्दातुं धृतराष्ट्राय चैव हि

1.117.6

तस्मिन्नेव क्षणे सर्वे तानादाय प्रतस्थिरे
पाण्डोर्दारांश्च पुत्रांश्च शरीरं चैव तापसाः

1.117.7

सुखिनी सा पुरा भूत्वा सततं पुत्रवत्सला
प्रपन्ना दीर्घमध्वानं संक्षिप्तं तदमन्यत

1.117.8

सा नदीर्घेण कालेन संप्राप्ता कुरुजाङ्गलम्
वर्धमानपुरद्वारमाससाद यशस्विनी

1.117.9

तं चारणसहस्राणां मुनीनामागमं तदा
श्रुत्वा नागपुरे नॄणां विस्मयः समजायत

1.117.10

मुहूर्तोदित आदित्ये सर्वे धर्मपुरस्कृताः
सदारास्तापसान्द्रष्टुं निर्ययुः पुरवासिनः

1.117.11

स्त्रीसंघाः क्षत्रसंघाश्च यानसंघान्समास्थिताः
ब्राह्मणैः सह निर्जग्मुर्ब्राह्मणानां च योषितः

1.117.12

तथा विट्शूद्रसंघानां महान्व्यतिकरोऽभवत्
न कश्चिदकरोदीर्ष्यामभवन्धर्मबुद्धयः

1.117.13

तथा भीष्मः शांतनवः सोमदत्तोऽथ बाह्लिकः
प्रज्ञाचक्षुश्च राजर्षिः क्षत्ता च विदुरः स्वयम्

1.117.14

सा च सत्यवती देवी कौसल्या च यशस्विनी
राजदारैः परिवृता गान्धारी च विनिर्ययौ

1.117.15

धृतराष्ट्रस्य दायादा दुर्योधनपुरोगमाः
भूषिता भूषणैश्चित्रैः शतसंख्या विनिर्ययुः

1.117.16

तान्महर्षिगणान्सर्वाञ्शिरोभिरभिवाद्य च
उपोपविविशुः सर्वे कौरव्याः सपुरोहिताः

1.117.17

तथैव शिरसा भूमावभिवाद्य प्रणम्य च
उपोपविविशुः सर्वे पौरजानपदा अपि

1.117.18

तमकूजमिवाज्ञाय जनौघं सर्वशस्तदा
भीष्मो राज्यं च राष्ट्रं च महर्षिभ्यो न्यवेदयत्

1.117.19

तेषामथो वृद्धतमः प्रत्युत्थाय जटाजिनी
महर्षिमतमाज्ञाय महर्षिरिदमब्रवीत्

1.117.20

यः स कौरव्यदायादः पाण्डुर्नाम नराधिपः
कामभोगान्परित्यज्य शतशृङ्गमितो गतः

1.117.21

ब्रह्मचर्यव्रतस्थस्य तस्य दिव्येन हेतुना
साक्षाद्धर्मादयं पुत्रस्तस्य जातो युधिष्ठिरः

1.117.22

तथेमं बलिनां श्रेष्ठं तस्य राज्ञो महात्मनः
मातरिश्वा ददौ पुत्रं भीमं नाम महाबलम्

1.117.23

पुरुहूतादयं जज्ञे कुन्त्यां सत्यपराक्रमः
यस्य कीर्तिर्महेष्वासान्सर्वानभिभविष्यति

1.117.24

यौ तु माद्री महेष्वासावसूत कुरुसत्तमौ
अश्विभ्यां मनुजव्याघ्राविमौ तावपि तिष्ठतः

1.117.25

चरता धर्मनित्येन वनवासं यशस्विना
एष पैतामहो वंशः पाण्डुना पुनरुद्धृतः

1.117.26

पुत्राणां जन्म वृद्धिं च वैदिकाध्ययनानि च
पश्यतः सततं पाण्डोः शश्वत्प्रीतिरवर्धत

1.117.27

वर्तमानः सतां वृत्ते पुत्रलाभमवाप्य च
पितृलोकं गतः पाण्डुरितः सप्तदशेऽहनि

1.117.28

तं चितागतमाज्ञाय वैश्वानरमुखे हुतम्
प्रविष्टा पावकं माद्री हित्वा जीवितमात्मनः

1.117.29

सा गता सह तेनैव पतिलोकमनुव्रता
तस्यास्तस्य च यत्कार्यं क्रियतां तदनन्तरम्

1.117.30

इमे तयोः शरीरे द्वे सुताश्चेमे तयोर्वराः
क्रियाभिरनुगृह्यन्तां सह मात्रा परंतपाः

1.117.31

प्रेतकार्ये च निर्वृत्ते पितृमेधं महायशाः
लभतां सर्वधर्मज्ञः पाण्डुः कुरुकुलोद्वहः

1.117.32

एवमुक्त्वा कुरून्सर्वान्कुरूणामेव पश्यताम्
क्षणेनान्तर्हिताः सर्वे चारणा गुह्यकैः सह

1.117.33

गन्धर्वनगराकारं तत्रैवान्तर्हितं पुनः
ऋषिसिद्धगणं दृष्ट्वा विस्मयं ते परं ययुः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'The godlike Rishis, wise in counsels, beholding the death of Pandu, consulted with one another, and said, 'The virtuous and renowned king Pandu, abandoning both sovereignty, and kingdom came hither for practising ascetic austerities and resigned himself to the ascetics dwelling on this mountain. He hath hence ascended to heaven, leaving his wife and infant sons as a trust in our hands. Our duty now is to repair to his kingdom with these his offspring, and his wife.'

"Vaisampayana continued, 'Then those godlike Rishis of magnanimous hearts, and crowned with ascetic success, summoning one another, resolved to go to Hastinapura with Pandu's children ahead, desiring to place them in the hands of Bhishma and Dhritarashtra. The ascetics set out that very moment, taking with them those children and Kunti and the two dead bodies. And though unused to toil all her life, the affectionate Kunti now regarded as very short the really long journey she had to perform. Having arrived at Kurujangala within a short time, the illustrious Kunti presented herself at the principal gate. The ascetics then charged the porters to inform the king of their arrival. The men carried the message in a trice to the court. And the citizens of Hastinapura, hearing of the arrival of thousands of Charanas and Munis, were filled with wonder. And it was soon after sunrise that they began to come out in numbers with their wives and children to behold those ascetics. Seated in all kinds of cars and conveyances by thousands, vast numbers of Kshatriyas with

their wives, and Brahmanas with theirs came out. And the concourse of Vaisyas and Sudras too was as large on the occasion. The vast assemblage was very peaceful, for every heart then was inclined to piety. And there also came out Bhishma, the son of Santanu, and Somadatta or Valhika and the royal sage (Dhritarashtra) endued with the vision of knowledge and Vidura himself and the venerable Satyavati and the illustrious princess of Kosala and Gandhari accompanied by the other ladies of the royal household. And the hundred sons of Dhritarashtra, decked with various ornaments, also came out.

"The Kauravas, then, accompanied by their priest, saluted the Rishis by lowering their heads, and took their seats before them. The citizens also saluting the ascetics and bowing down unto them with touching the ground, took their seats there. Then Bhishma, setting that vast concourse perfectly still, duly worshipped, O king, those ascetics by offering them water to wash their feet with and the customary Arghya. And having done this, he spoke unto them about the sovereignty and the kingdom. Then the oldest of the ascetics with matted locks on head and loins covered with animal skin, stood up, and with the concurrence of the other Rishis, spoke as follows, 'You all know that that possessor of the sovereignty of the Kurus who was called king Pandu, had, after abandoning the pleasures of the world, repaired hence to dwell on the mountain of a hundred peaks. He adopted the Brahmacharya mode of life, but for some inscrutable purpose the gods have in view, this his eldest son, Yudhishthira, was born there, begotten by Dharma himself. Then that illustrious king obtained from Vayu this other son--the foremost of all mighty men--called Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose achievements will humble all bowmen in the world. Look here again at these tigers among men, mighty in the use of the bow, the twin children begotten upon Madri by the twin Aswins. Leading in righteousness the life of a Vanaprastha in the woods, illustrious Pandu hath thus revived the almost extinct line of his grandfather. The birth, growth, and Vedic studies of these children of Pandu, will, no doubt, give you great pleasure. Steadily adhering to the path of the virtuous and the wise, and leaving behind him these children, Pandu departed hence seventeen days ago. His wife Madri, beholding him placed in the funeral pyre and about to be consumed, herself ascended the same pyre, and sacrificing her life thus, hath gone with her lord to the region reserved for chaste wives. Accomplish now whatever rites should be performed for their benefit. These are (the unburnt portions of) their bodies. Here also are their children--these oppressors of foes--with their mother. Let these be now received with due honours. After the completion of the first rites in honour of the dead, let the virtuous Pandu, who had all along been the supporter of the dignity of the Kurus, have the first annual Sraddha (sapindakarana) performed with a view to installing him formally among the Pitris.'

"Vaisampayana continued, 'The ascetics with Guhyakas, having said this unto the Kurus, instantly disappeared in the very sight of the people. And beholding the Rishis and the Siddhas thus vanish in their sight like vapoury forms appearing and disappearing in the skies, the citizens filled with wonder returned to their homes.'"

1.118.1

धृतराष्ट्र उवाच
पाण्डोर्विदुर सर्वाणि प्रेतकार्याणि कारय
राजवद्राजसिंहस्य माद्र्याश्चैव विशेषतः

1.118.2

पशून्वासांसि रत्नानि धनानि विविधानि च
पाण्डोः प्रयच्छ माद्र्याश्च येभ्यो यावच्च वाञ्छितम्

1.118.3

यथा च कुन्ती सत्कारं कुर्यान्माद्र्यास्तथा कुरु
यथा न वायुर्नादित्यः पश्येतां तां सुसंवृताम्

1.118.4

न शोच्यः पाण्डुरनघः प्रशस्यः स नराधिपः
यस्य पञ्च सुता वीरा जाताः सुरसुतोपमाः

1.118.5

वैशंपायन उवाच
विदुरस्तं तथेत्युक्त्वा भीष्मेण सह भारत
पाण्डुं संस्कारयामास देशे परमसंवृते

1.118.6

ततस्तु नगरात्तूर्णमाज्यहोमपुरस्कृताः
निर्हृताः पावका दीप्ताः पाण्डो राजपुरोहितैः

1.118.7

अथैनमार्तवैर्गन्धैर्माल्यैश्च विविधैर्वरैः
शिबिकां समलंचक्रुर्वाससाच्छाद्य सर्वशः

1.118.8

तां तथा शोभितां माल्यैर्वासोभिश्च महाधनैः
अमात्या ज्ञातयश्चैव सुहृदश्चोपतस्थिरे

1.118.9

नृसिंहं नरयुक्तेन परमालंकृतेन तम्
अवहन्यानमुख्येन सह माद्र्या सुसंवृतम्

1.118.10

पाण्डुरेणातपत्रेण चामरव्यजनेन च
सर्ववादित्रनादैश्च समलंचक्रिरे ततः

1.118.11

रत्नानि चाप्युपादाय बहूनि शतशो नराः
प्रददुः काङ्क्षमाणेभ्यः पाण्डोस्तत्रौर्ध्वदेहिकम्

1.118.12

अथ छत्राणि शुभ्राणि पाण्डुराणि बृहन्ति च
आजह्रुः कौरवस्यार्थे वासांसि रुचिराणि च

1.118.13

याजकैः शुक्लवासोभिर्हूयमाना हुताशनाः
अगच्छन्नग्रतस्तस्य दीप्यमानाः स्वलंकृताः

1.118.14

ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्चैव सहस्रशः
रुदन्तः शोकसंतप्ता अनुजग्मुर्नराधिपम्

1.118.15

अयमस्मानपाहाय दुःखे चाधाय शाश्वते
कृत्वानाथान्परो नाथः क्व यास्यति नराधिपः

1.118.16

क्रोशन्तः पाण्डवाः सर्वे भीष्मो विदुर एव च
रमणीये वनोद्देशे गङ्गातीरे समे शुभे

1.118.17

न्यासयामासुरथ तां शिबिकां सत्यवादिनः
सभार्यस्य नृसिंहस्य पाण्डोरक्लिष्टकर्मणः

1.118.18

ततस्तस्य शरीरं तत्सर्वगन्धनिषेवितम्
शुचिकालीयकादिग्धं मुख्यस्नानाधिवासितम्
पर्यषिञ्चज्जलेनाशु शातकुम्भमयैर्घटैः

1.118.19

चन्दनेन च मुख्येन शुक्लेन समलेपयन्
कालागुरुविमिश्रेण तथा तुङ्गरसेन च

1.118.20

अथैनं देशजैः शुक्लैर्वासोभिः समयोजयन्
आच्छन्नः स तु वासोभिर्जीवन्निव नरर्षभः
शुशुभे पुरुषव्याघ्रो महार्हशयनोचितः

1.118.21

याजकैरभ्यनुज्ञातं प्रेतकर्मणि निष्ठितैः
घृतावसिक्तं राजानं सह माद्र्या स्वलंकृतम्

1.118.22

तुङ्गपद्मकमिश्रेण चन्दनेन सुगन्धिना
अन्यैश्च विविधैर्गन्धैरनल्पैः समदाहयन्

1.118.23

ततस्तयोः शरीरे ते दृष्ट्वा मोहवशं गता
हाहा पुत्रेति कौसल्या पपात सहसा भुवि

1.118.24

तां प्रेक्ष्य पतितामार्तां पौरजानपदो जनः
रुरोद सस्वनं सर्वो राजभक्त्या कृपान्वितः

1.118.25

क्लान्तानीवार्तनादेन सर्वाणि च विचुक्रुशुः
मानुषैः सह भूतानि तिर्यग्योनिगतान्यपि

1.118.26

तथा भीष्मः शांतनवो विदुरश्च महामतिः
सर्वशः कौरवाश्चैव प्राणदन्भृशदुःखिताः

1.118.27

ततो भीष्मोऽथ विदुरो राजा च सह बन्धुभिः
उदकं चक्रिरे तस्य सर्वाश्च कुरुयोषितः

1.118.28

कृतोदकांस्तानादाय पाण्डवाञ्शोककर्शितान्
सर्वाः प्रकृतयो राजञ्शोचन्त्यः पर्यवारयन्

1.118.29

यथैव पाण्डवा भूमौ सुषुपुः सह बान्धवैः
तथैव नागरा राजञ्शिश्यिरे ब्राह्मणादयः

1.118.30

तदनानन्दमस्वस्थमाकुमारमहृष्टवत्
बभूव पाण्डवैः सार्धं नगरं द्वादश क्षपाः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana continued, 'Dhritarashtra then said, 'O Vidura, celebrate the funeral ceremonies of that lion among kings viz., Pandu, and of Madri also, in right royal style. For the good of their souls, distribute cattle, cloths, gems and diverse kinds of wealth, every one receiving as much as he asketh for. Make arrangements also for Kunti's performing the last rites of Madri in such a style as pleaseth her. And let Madri's body be so carefully wrapped up that neither the Sun nor Vayu (god of wind) may behold it. Lament not for the sinless Pandu. He was a worthy king and hath left behind him five heroic sons equal unto the celestials themselves.'

"Vaisampayana continued, 'Then Vidura, O Bharata, saying, 'So be it,' in consultation with Bhishma, fixed upon a sacred spot for the funeral rites of Pandu. The family priests went out of the city without loss of time, carrying with them the blazing sacred fire fed with clarified butter and rendered fragrant therewith. Then friends, relatives, and adherents, wrapping it up in cloth, decked the body of the monarch with the flowers of the season and sprinkled various excellent perfumes over it. And they also decked the hearse itself with garlands and rich hangings. Then placing the covered body of the king with that of his queen on that excellent bier decked out so brightly, they caused it to be carried on human shoulders. With the white umbrella (of state) held over the hearse with waving yak-tails and sounds of various musical instruments, the whole scene looked bright and grand. Hundreds of people began to distribute gems among the crowd on the occasion of the funeral rites of the king. At length some beautiful robes, and white umbrellas and larger yak-tails, were brought for the great ceremony. The priests clad in white walked in the van of the procession pouring libations of clarified butter on the sacred fire blazing in an ornamental vessel. And Brahmanas, and Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased king, loudly wailing in these accents, 'O prince, where dost thou go, leaving us behind, and making us forlorn and wretched for ever?' And Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they came to a romantic wood on the banks of the Ganga. There they laid down the hearse on which the truthful and lion-hearted prince and his spouse lay. Then they brought water in many golden vessels, washed the prince's body besmeared before

with several kinds of fragrant paste, and again smeared it over with sandal paste. They then dressed it in a white dress made of indigenous fabrics. And with the new suit on, the king seemed as if he was living and only sleeping on a costly bed.

"When the other funeral ceremonies also were finished in consonance with the directions of the priests, the Kauravas set fire to the dead bodies of the king and the queen, bringing lotuses, sandal-paste, and other fragrant substances to the pyre.

"Then seeing the bodies aflame, Kausalya burst out, 'O my son, my son!'--and fell down senseless on the ground. And seeing her down the citizens and the inhabitants of the provinces began to wail from grief and affection for their king. And the birds of the air and the beasts of the field were touched by the lamentations of Kunti. And Bhishma, the son of Santanu, and the wise Vidura, and the others also that were there, became disconsolate.

"Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru ladies, all performed the watery ceremony of the king. And when all this was over, the people, themselves filled with sorrow, began to console the bereaved sons of Pandu. And the Pandavas with their friends began to sleep on the ground. Seeing this the Brahmanas and the other citizens also renounced their beds. Young and old, all the citizens grieved on account of the sons of king Pandu, and passed twelve days in mourning with the weeping Pandavas.'"

1.119.1

वैशंपायन उवाच
ततः क्षत्ता च राजा च भीष्मश्च सह बन्धुभिः
ददुः श्राद्धं तदा पाण्डोः स्वधामृतमयं तदा

1.119.2

कुरूंश्च विप्रमुख्यांश्च भोजयित्वा सहस्रशः
रत्नौघान्द्विजमुख्येभ्यो दत्त्वा ग्रामवरानपि

1.119.3

कृतशौचांस्ततस्तांस्तु पाण्डवान्भरतर्षभान्
आदाय विविशुः पौराः पुरं वारणसाह्वयम्

1.119.4

सततं स्मान्वतप्यन्त तमेव भरतर्षभम्
पौरजानपदाः सर्वे मृतं स्वमिव बान्धवम्

1.119.5

श्राद्धावसाने तु तदा दृष्ट्वा तं दुःखितं जनम्
संमूढां दुःखशोकार्तां व्यासो मातरमब्रवीत्

1.119.6

अतिक्रान्तसुखाः कालाः प्रत्युपस्थितदारुणाः
श्वः श्वः पापीयदिवसाः पृथिवी गतयौवना

1.119.7

बहुमायासमाकीर्णो नानादोषसमाकुलः
लुप्तधर्मक्रियाचारो घोरः कालो भविष्यति

1.119.8

गच्छ त्वं त्यागमास्थाय युक्ता वस तपोवने
मा द्रक्ष्यसि कुलस्यास्य घोरं संक्षयमात्मनः

1.119.9

तथेति समनुज्ञाय सा प्रविश्याब्रवीत्स्नुषाम्
अम्बिके तव पुत्रस्य दुर्नयात्किल भारताः
सानुबन्धा विनङ्क्ष्यन्ति पौत्राश्चैवेति नः श्रुतम्

1.119.10

तत्कौसल्यामिमामार्तां पुत्रशोकाभिपीडिताम्
वनमादाय भद्रं ते गच्छावो यदि मन्यसे

1.119.11

तथेत्युक्ते अम्बिकया भीष्ममामन्त्र्य सुव्रता
वनं ययौ सत्यवती स्नुषाभ्यां सह भारत

1.119.12

ताः सुघोरं तपः कृत्वा देव्यो भरतसत्तम
देहं त्यक्त्वा महाराज गतिमिष्टां ययुस्तदा

1.119.13

अवाप्नुवन्त वेदोक्तान्संस्कारान्पाण्डवास्तदा
अवर्धन्त च भोगांस्ते भुञ्जानाः पितृवेश्मनि

1.119.14

धार्तराष्ट्रैश्च सहिताः क्रीडन्तः पितृवेश्मनि
बालक्रीडासु सर्वासु विशिष्टाः पाण्डवाभवन्

1.119.15

जवे लक्ष्याभिहरणे भोज्ये पांसुविकर्षणे
धार्तराष्ट्रान्भीमसेनः सर्वान्स परिमर्दति

1.119.16

हर्षादेतान्क्रीडमानान्गृह्य काकनिलीयने
शिरःसु च निगृह्यैनान्योधयामास पाण्डवः

1.119.17

शतमेकोत्तरं तेषां कुमाराणां महौजसाम्
एक एव विमृद्नाति नातिकृच्छ्राद्वृकोदरः

1.119.18

पादेषु च निगृह्यैनान्विनिहत्य बलाद्बली
चकर्ष क्रोशतो भूमौ घृष्टजानुशिरोक्षिकान्

1.119.19

दश बालाञ्जले क्रीडन्भुजाभ्यां परिगृह्य सः
आस्ते स्म सलिले मग्नः प्रमृतांश्च विमुञ्चति

1.119.20

फलानि वृक्षमारुह्य प्रचिन्वन्ति च ते यदा
तदा पादप्रहारेण भीमः कम्पयते द्रुमम्

1.119.21

प्रहारवेगाभिहताद्द्रुमाद्व्याघूर्णितास्ततः
सफलाः प्रपतन्ति स्म द्रुतं स्रस्ताः कुमारकाः

1.119.22

न ते नियुद्धे न जवे न योग्यासु कदाचन
कुमारा उत्तरं चक्रुः स्पर्धमाना वृकोदरम्

1.119.23

एवं स धार्तराष्ट्राणां स्पर्धमानो वृकोदरः
अप्रियेऽतिष्ठदत्यन्तं बाल्यान्न द्रोहचेतसा

1.119.24

ततो बलमतिख्यातं धार्तराष्ट्रः प्रतापवान्
भीमसेनस्य तज्ज्ञात्वा दुष्टभावमदर्शयत्

1.119.25

तस्य धर्मादपेतस्य पापानि परिपश्यतः
मोहादैश्वर्यलोभाच्च पापा मतिरजायत

1.119.26

अयं बलवतां श्रेष्ठः कुन्तीपुत्रो वृकोदरः
मध्यमः पाण्डुपुत्राणां निकृत्या संनिहन्यताम्

1.119.27

अथ तस्मादवरजं ज्येष्ठं चैव युधिष्ठिरम्
प्रसह्य बन्धने बद्ध्वा प्रशासिष्ये वसुंधराम्

1.119.28

एवं स निश्चयं पापः कृत्वा दुर्योधनस्तदा
नित्यमेवान्तरप्रेक्षी भीमस्यासीन्महात्मनः

1.119.29

ततो जलविहारार्थं कारयामास भारत
चेलकम्बलवेश्मानि विचित्राणि महान्ति च

1.119.30

प्रमाणकोट्यामुद्देशं स्थलं किंचिदुपेत्य च
क्रीडावसाने सर्वे ते शुचिवस्त्राः स्वलंकृताः
सर्वकामसमृद्धं तदन्नं बुभुजिरे शनैः

1.119.31

दिवसान्ते परिश्रान्ता विहृत्य च कुरूद्वहाः
विहारावसथेष्वेव वीरा वासमरोचयन्

1.119.32

खिन्नस्तु बलवान्भीमो व्यायामाभ्यधिकस्तदा
वाहयित्वा कुमारांस्ताञ्जलक्रीडागतान्विभुः
प्रमाणकोट्यां वासार्थी सुष्वापारुह्य तत्स्थलम्

1.119.33

शीतं वासं समासाद्य श्रान्तो मदविमोहितः
निश्चेष्टः पाण्डवो राजन्सुष्वाप मृतकल्पवत्

1.119.34

ततो बद्ध्वा लतापाशैर्भीमं दुर्योधनः शनैः
गम्भीरं भीमवेगं च स्थलाज्जलमपातयत्

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Then Bhishma and Kunti with their friends celebrated the Sraddha of the deceased monarch, and offered the Pinda. And they feasted the Kauravas and thousands of Brahmanas unto whom they also gave gems and lands. Then the citizens returned to Hastinapura with the sons of Pandu, now that they had been cleansed from the impurity incident to the demise of their father. All then fell to weeping for the departed king. It seemed as if they had lost one of their own kin.

"When the Sraddha had been celebrated in the manner mentioned above, the venerable Vyasa, seeing all the subjects sunk in grief, said one day to his mother Satyavati, 'Mother, our days of happiness have gone by and days of calamity have succeeded. Sin beginneth to increase day by day. The world hath got old. The empire of the Kauravas will no longer endure because of wrong and oppression. Go thou then into the forest, and devote thyself to contemplation through Yoga. Henceforth society will be filled with deceit and wrong. Good work will cease. Do not witness the annihilation of thy race, in thy old age.'

"Acquiescing in the words of Vyasa, Satyavati entered the inner apartments and addressed her daughter-in-law, saying, 'O Ambika, I hear that in consequence of the deeds of your grandsons, this Bharata dynasty and its subjects will perish. If thou permit, I would go to the forest with Kausalya, so grieved at the loss of her son.' O king, saying this the queen, taking the permission of Bhishma also, went to the forest. And arriving there with her two daughters-in-law, she became engaged in profound contemplation, and in good time leaving her body ascended to heaven.'

"Vaisampayana continued, 'Then the sons of king Pandu, having gone through all the purifying rites prescribed in the Vedas, began to grow up in princely style in the home of their father. Whenever they were engaged in play with the sons of Dhritarashtra, their superiority of strength became marked. In speed, in striking the objects aimed at, in consuming articles of food, and scattering dust, Bhimasena beat all the sons of Dhritarashtra. The son of the Wind-god pulled them by the hair and made them fight with one another, laughing all the while. And Vrikodara easily defeated those hundred and one children of great energy as if they were one instead of being a hundred and one. The second Pandava used to seize them by the hair, and throwing them down, to drag them along the earth. By this, some had their knees broken, some their heads, and some their shoulders. That youth, sometimes holding ten of them, drowned them in water, till they were nearly dead. When the sons of Dhritarashtra got up to the boughs of a tree for plucking fruits, Bhima used to shake that tree, by striking it with his foot, so that down came the fruits and the fruitpluckers at the same time. In fact, those princes were no match for Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make a display of his strength by thus tormenting them in childishness but not from malice.

"Seeing these wonderful exhibitions of the might of Bhima, the powerful Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility towards him. And the wicked and unrighteous Duryodhana, through ignorance and ambition, prepared himself for an act of sin. He thought, 'There is no other individual who can compare with Bhima, the second son of Pandu, in point of prowess. I shall have to destroy him by artifice. Singly, Bhima dares a century of us to the combat. Therefore, when he shall sleep in the garden, I shall throw him into the current of the Ganga. Afterwards, confining his eldest brother Yudhishthira and his younger brother Arjuna, I shall reign sole king without molestation.' Determined thus, the wicked Duryodhana was ever on the watch to find out an opportunity for injuring Bhima. And, O Bharata, at length at a beautiful place called Pramanakoti on the banks of the Ganga, he built a palace decorated with hangings of broad-cloth and other rich stuffs. And he built this palace for sporting in the water there, and filled it with all kinds of entertaining things and choice viands. Gay flags waved on the

top of this mansion. The name of the house was 'the water-sport house.' Skilful cooks prepared various kinds of viands. When all was ready, the officers gave intimation to Duryodhana. Then the evil-minded prince said unto the Pandavas, 'Let us all go to the banks of the Ganga graced with trees and crowned with flowers and sport there in the water.' And upon Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the Pandavas with them, mounted country-born elephants of great size and cars resembling towns, and left the metropolis.

"On arriving at the place, the princes dismissed their attendants, and surveying the beauty of the gardens and the groves, entered the palace, like lions entering their mountain caves. On entering they saw that the architects had handsomely plastered the walls and the ceilings and that painters had painted them beautifully. The windows looked very graceful, and the artificial fountains were splendid. Here and there were tanks of pellucid water in which bloomed forests of lotuses. The banks were decked with various flowers whose fragrance filled the atmosphere. The Kauravas and the Pandavas sat down and began to enjoy the things provided for them. They became engaged in play and began to exchange morsels of food with one another. Meanwhile the wicked Duryodhana had mixed a powerful poison with a quantity of food, with the object of making away with Bhima. That wicked youth who had nectar in his tongue and a razor in his heart, rose at length, and in a friendly way fed Bhima largely with that poisoned food, and thinking himself lucky in having compassed his end, was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu together became cheerfully engaged in sporting in the water. Their sport having been finished, they dressed themselves in white habiliments, and decked themselves with various ornaments. Fatigued with play, they felt inclined in the evening to rest in the pleasurehouse belonging to the garden. Having made the other youths take exercise in the waters, the powerful second Pandava was excessively fatigued. So that on rising from the water, he lay down on the ground. He was weary and under the influence of the poison. And the cool air served to spread the poison over all his frame, so that he lost his senses at once. Seeing this Duryodhana bound him with chords of shrubs, and threw him into the water. The insensible son of Pandu sank down till he reached the Naga kingdom. Nagas, furnished with fangs containing virulent venom, bit him by thousands. The vegetable poison, mingled in the blood of the son of the Wind god, was neutralised by the snake-poison. The serpents had bitten all over his frame, except his chest, the skin of which was so tough that their fangs could not penetrate it.

"On regaining consciousness, the son of Kunti burst his bands and began to press the snakes down under the ground. A remnant fled for life, and going to their king Vasuki, represented, 'O king of snakes, a man drowned under the water, bound in chords of shrubs; probably he had drunk

poison. For when he fell amongst us, he was insensible. But when we began to bite him, he regained his senses, and bursting his fetters, commenced laying at us. May it please Your Majesty to enquire who is.'

"Then Vasuki, in accordance with the prayer of the inferior Nagas, went to the place and saw Bhimasena. Of the serpents, there was one, named Aryaka. He was the grandfather of the father of Kunti. The lord of serpents saw his relative and embraced him. Then, Vasuki, learning all, was pleased with Bhima, and said to Aryaka with satisfaction, 'How are we to please him? Let him have money and gems in profusion."

"On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when Your Majesty is pleased with him, no need of wealth for him! Permit him to drink of rasakunda (nectar-vessels) and thus acquire immeasurable strength. There is the strength of a thousand elephants in each one of those vessels. Let this prince drink as much as he can.'

"The king of serpents gave his consent. And the serpents thereupon began auspicious rites. Then purifying himself carefully, Bhimasena facing the east began to drink nectar. At one breath, he quaffed off the contents of a whole vessel, and in this manner drained off eight successive jars, till he was full. At length, the serpents prepared an excellent bed for him, on which he lay down at ease.'"

1.119.35

ततः प्रबुद्धः कौन्तेयः सर्वं संछिद्य बन्धनम्
उदतिष्ठज्जलाद्भूयो भीमः प्रहरतां वरः

1.119.36

सुप्तं चापि पुनः सर्पैस्तीक्ष्णदंष्ट्रैर्महाविषैः
कुपितैर्दंशयामास सर्वेष्वेवाङ्गमर्मसु

1.119.37

दंष्ट्राश्च दंष्ट्रिणां तेषां मर्मस्वपि निपातिताः
त्वचं नैवास्य बिभिदुः सारत्वात्पृथुवक्षसः

1.119.38

प्रतिबुद्धस्तु भीमस्तान्सर्वान्सर्पानपोथयत्
सारथिं चास्य दयितमपहस्तेन जघ्निवान्

1.119.39

भोजने भीमसेनस्य पुनः प्राक्षेपयद्विषम्
कालकूटं नवं तीक्ष्णं संभृतं लोमहर्षणम्

1.119.40

वैश्यापुत्रस्तदाचष्ट पार्थानां हितकाम्यया
तच्चापि भुक्त्वाजरयदविकारो वृकोदरः

1.119.41

विकारं न ह्यजनयत्सुतीक्ष्णमपि तद्विषम्
भीमसंहननो भीमस्तदप्यजरयत्ततः

1.119.42

एवं दुर्योधनः कर्णः शकुनिश्चापि सौबलः
अनेकैरभ्युपायैस्ताञ्जिघांसन्ति स्म पाण्डवान्

1.119.43

पाण्डवाश्चापि तत्सर्वं प्रत्यजानन्नरिंदमाः
उद्भावनमकुर्वन्तो विदुरस्य मते स्थिताः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Meanwhile the Kauravas and the Pandavas, after having thus sported there, set out, without Bhima, for Hastinapura, some on horses, some on elephants, while others preferred cars and other conveyances. And on their way they said to one another, 'Perhaps, Bhima hath gone before us.' And the wicked Duryodhana was glad at heart to miss Bhima, and entered the city with his brothers in joy.

"The virtuous Yudhishthira, himself unacquainted with vice and wickedness, regarded others to be as honest as himself. The eldest son of Pritha, filled with fraternal love, going unto his mother, said, after making obeisance to her, 'O mother, hath Bhima come? O good mother, I don't find him here. Where may he have gone? We long sought for him everywhere in the gardens and the beautiful woods; but found him nowhere. At length, we thought that the heroic Bhima preceded us all. O illustrious dame, we came hither in great anxiety. Arrived here, where hath he gone? Have you sent him anywhere? O tell me, I am full of doubts respecting the mighty Bhima. He had been asleep and hath not come. I conclude he is no more.'

"Hearing these words of the highly intelligent Yudhishthira, Kunti shrieked, in alarm, and said, 'Dear son, I have not seen Bhima. He did not come

to me. O, return in haste, and with your brothers search for him.'

"Having said this in affliction to her eldest son, she summoned Vidura, and said, 'O illustrious Kshattri, Bhimasena is missing! Where has he gone? The other brothers have all come back from the gardens, only Bhima of mighty arms does not come home! Duryodhana likes him not. The Kaurava is crooked and malicious and low-minded and imprudent. He coveteth the throne openly. I am afraid he may have in a fit of anger slain my darling. This afflicts me sorely, indeed, it burns my heart.'

"Vidura replied, 'Blessed dame, say not so! Protect thy other sons with care. If the wicked Duryodhana be accused, he may slay thy remaining sons. The great sage hath said that all thy sons will be long-lived. Therefore, Bhima will surely return and gladden thy heart.'

"Vaisampayana continued, 'The wise Vidura, having said this unto Kunti, returned to his abode, while Kunti, in great anxiety, continued to stay at home with her children.

"Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt strong beyond measure in consequence of the nectar he had taken having been all digested. Seeing him awake, the Nagas began to console and cheer him, saying, 'O thou of mighty arms, the strength-giving liquor thou hast drunk will give thee the might of ten thousand elephants! No one now will be able to vanquish thee in fight. O bull of Kuru's race, do thou bath in this holy and auspicious water and return home. Thy brothers are disconsolate because of thee.'

"Then Bhima purified himself with a bath in those waters, and decked in white robes and flowery garlands of the same hue, ate of the paramanna (rice and sugar pudding) offered to him by the Nagas. Then that oppressor of all foes, decked in celestial ornaments, received the adorations and blessings of the snakes, and saluting them in return, rose from the nether region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas placed him in the selfsame gardens wherein he had been sporting, and vanished in his very sight.

"The mighty Bhimasena, arrived on the surface of the earth, ran with speed to his mother. And bowing down unto her and his eldest brother, and smelling the heads of his younger brothers, that oppressor of all foes was himself embraced by his mother and every one of those bulls among men. Affectionate unto one another, they all repeatedly exclaimed, 'What is our joy today, O what joy!'

'Then Bhima, endued with great strength and prowess, related to his brothers everything about the villainy of Duryodhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. Thereupon Yudhishthira said, 'Do thou observe silence on this. Do not speak of this to any one. From this day, protect ye all one another with care.' Thus cautioned by the righteous Yudhishthira, they all, with Yudhishthira himself, became very vigilant from that day. And lest negligence

might occur on the part of the sons of Kunti, Vidura continually offered them sage advice.

"Some time after, Duryodhana again mixed in the food of Bhima a poison that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's son by a Vaisya wife), moved by his friendship for the Pandavas, informed them of this. Vrikodara, however, swallowed it without any hesitation, and digested it completely. And, though virulent the poison produced no effects on Bhima.

"When that terrible poison intended for the destruction of Bhima failed of its effect, Duryodhana. Karna and Sakuni, without giving up their wicked design had recourse to numerous other contrivances for accomplishing the death of the Pandavas. And though every one of these contrivances was fully known to the Pandavas, yet in accordance with the advice of Vidura they suppressed their indignation.

"Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing their time in idleness and growing naughty, appointed Gautama as their preceptor and sent them unto him for instruction. Born among a clump of heath, Gautama was well-skilled in the Vedas and it was under him (also called Kripa) that the Kuru princes began to learn the use of arms.'"

1.120.1

जनमेजय उवाच
कृपस्यापि महाब्रह्मन्संभवं वक्तुमर्हसि
शरस्तम्भात्कथं जज्ञे कथं चास्त्राण्यवाप्तवान्

1.120.2

वैशंपायन उवाच
महर्षेर्गौतमस्यासीच्छरद्वान्नाम नामतः
पुत्रः किल महाराज जातः सह शरैर्विभो

1.120.3

न तस्य वेदाध्ययने तथा बुद्धिरजायत
यथास्य बुद्धिरभवद्धनुर्वेदे परंतप

1.120.4

अधिजग्मुर्यथा वेदांस्तपसा ब्रह्मवादिनः
तथा स तपसोपेतः सर्वाण्यस्त्राण्यवाप ह

1.120.5

धनुर्वेदपरत्वाच्च तपसा विपुलेन च
भृशं संतापयामास देवराजं स गौतमः

1.120.6

ततो जालपदीं नाम देवकन्यां सुरेश्वरः
प्राहिणोत्तपसो विघ्नं कुरु तस्येति कौरव

1.120.7

साभिगम्याश्रमपदं रमणीयं शरद्वतः
धनुर्बाणधरं बाला लोभयामास गौतमम्

1.120.8

तामेकवसनां दृष्ट्वा गौतमोऽप्सरसं वने
लोकेऽप्रतिमसंस्थानामुत्फुल्लनयनोऽभवत्

1.120.9

धनुश्च हि शराश्चास्य कराभ्यां प्रापतन्भुवि
वेपथुश्चास्य तां दृष्ट्वा शरीरे समजायत

1.120.10

स तु ज्ञानगरीयस्त्वात्तपसश्च समन्वयात्
अवतस्थे महाप्राज्ञो धैर्येण परमेण ह

1.120.11

यस्त्वस्य सहसा राजन्विकारः समपद्यत
तेन सुस्राव रेतोऽस्य स च तन्नावबुध्यत

1.120.12

स विहायाश्रमं तं च तां चैवाप्सरसं मुनिः
जगाम रेतस्तत्तस्य शरस्तम्बे पपात ह

1.120.13

शरस्तम्बे च पतितं द्विधा तदभवन्नृप
तस्याथ मिथुनं जज्ञे गौतमस्य शरद्वतः

1.120.14

मृगयां चरतो राज्ञः शंतनोस्तु यदृच्छया
कश्चित्सेनाचरोऽरण्ये मिथुनं तदपश्यत

1.120.15

धनुश्च सशरं दृष्ट्वा तथा कृष्णाजिनानि च
व्यवस्य ब्राह्मणापत्यं धनुर्वेदान्तगस्य तत्
स राज्ञे दर्शयामास मिथुनं सशरं तदा

1.120.16

स तदादाय मिथुनं राजाथ कृपयान्वितः
आजगाम गृहानेव मम पुत्राविति ब्रुवन्

1.120.17

ततः संवर्धयामास संस्कारैश्चाप्ययोजयत्
गौतमोऽपि तदापेत्य धनुर्वेदपरोऽभवत्

1.120.18

कृपया यन्मया बालाविमौ संवर्धिताविति
तस्मात्तयोर्नाम चक्रे तदेव स महीपतिः

1.120.19

निहितौ गौतमस्तत्र तपसा तावविन्दत
आगम्य चास्मै गोत्रादि सर्वमाख्यातवांस्तदा

1.120.20

चतुर्विधं धनुर्वेदमस्त्राणि विविधानि च
निखिलेनास्य तत्सर्वं गुह्यमाख्यातवांस्तदा
सोऽचिरेणैव कालेन परमाचार्यतां गतः

1.120.21

ततोऽधिजग्मुः सर्वे ते धनुर्वेदं महारथाः
धृतराष्ट्रात्मजाश्चैव पाण्डवाश्च महाबलाः
वृष्णयश्च नृपाश्चान्ये नानादेशसमागताः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Janamejaya said, 'O Brahmana, it behoveth thee to relate to me everything about the birth of Kripa. How did he spring from a clump of heath? Whence also did he obtain his weapons?'

"Vaisampayana said, 'O king, the great sage Gautama had a son named Saradwat. This Saradwat was born with arrows (in hand). O oppressor of foes, the son of Gautama exhibited great aptitude for the study of the science of weapons, but none for the other sciences. Saradwat acquired all his weapons by those austerities by which Brahmanas in student life acquire the knowledge of Vedas. Gautama (the son of Gotama) by his aptitude for the science of weapons and by his austerities made Indra himself greatly afraid of him. Then, O thou of Kuru's race, the chief of the gods summoned a celestial damsel named Janapadi and sent her unto Gautama, saying, 'Do thy best to disturb the austerities of Gautama.' Repairing unto the charming asylum of Saradwat, the damsel began to tempt the ascetic equipped with bow and arrows. Beholding that Apsara, of figure unrivalled on earth for beauty, alone in those woods and clad in a single piece of cloth, Saradwat's eyes expanded with delight. At the sight of the damsel, his bow and arrows slipped from his hand and his frame shook all over with emotion; but possessed of ascetic fortitude and strength

of soul, the sage mustered sufficient patience to bear up against the temptation. The suddenness, however, of his mental agitation, caused an unconscious emission of his vital fluid. Leaving his bow and arrows and deer-skin behind, he went away, flying from the Apsara. His vital fluid, however, having fallen upon a clump of heath, was divided into two parts, whence sprang two children that were twins.

"And it happened that a soldier in attendance upon king Santanu while the monarch was out a-hunting in the woods, came upon the twins. And seeing the bow and arrows and deer-skin on the ground, he thought they might be the offspring of some Brahmana proficient in the science of arms. Deciding thus, he took up the children along with the bow and arrows, and showed what he had to the king. Beholding them the king was moved with pity, and saying, 'Let these become my children,' brought them to his palace. Then that first of men, Santanu, the son of Pratipa having brought Gautama's twins into his house, performed in respect of them the usual rites of religion. And he began to bring them up and called them Kripa and Kripi, in allusion to the fact that he brought them up from motives of pity (Kripa). The son of Gotama having left his former asylum, continued his study of the science of arms in right earnest. By his spiritual insight he learnt that his son and daughter were in the palace of Santanu. He thereupon went to the monarch and represented everything about his lineage. He then taught Kripa the four branches of the science of arms, and various other branches of knowledge, including all their mysteries and recondite details. In a short time Kripa became an eminent professor of the science (of arms). And the hundred sons of Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis, and many other princes from various lands, began to receive lessons from him in that science.'"

1.121.1

वैशंपायन उवाच
विशेषार्थी ततो भीष्मः पौत्राणां विनयेप्सया
इष्वस्त्रज्ञान्पर्यपृच्छदाचार्यान्वीर्यसंमतान्

1.121.2

नाल्पधीर्नामहाभागस्तथानानास्त्रकोविदः
नादेवसत्त्वो विनयेत्कुरूनस्त्रे महाबलान्

1.121.3

महर्षिस्तु भरद्वाजो हविर्धाने चरन्पुरा
ददर्शाप्सरसं साक्षाद्घृताचीमाप्लुतामृषिः

1.121.4

तस्या वायुः समुद्धूतो वसनं व्यपकर्षत
ततोऽस्य रेतश्चस्कन्द तदृषिर्द्रोण आदधे

1.121.5

तस्मिन्समभवद्द्रोणः कलशे तस्य धीमतः
अध्यगीष्ट स वेदांश्च वेदाङ्गानि च सर्वशः

1.121.6

अग्निवेश्यं महाभागं भरद्वाजः प्रतापवान्
प्रत्यपादयदाग्नेयमस्त्रं धर्मभृतां वरः

1.121.7

अग्निष्टुज्जातः स मुनिस्ततो भरतसत्तम
भारद्वाजं तदाग्नेयं महास्त्रं प्रत्यपादयत्

1.121.8

भरद्वाजसखा चासीत्पृषतो नाम पार्थिवः
तस्यापि द्रुपदो नाम तदा समभवत्सुतः

1.121.9

स नित्यमाश्रमं गत्वा द्रोणेन सह पार्षतः
चिक्रीडाध्ययनं चैव चकार क्षत्रियर्षभः

1.121.10

ततो व्यतीते पृषते स राजा द्रुपदोऽभवत्
पाञ्चालेषु महाबाहुरुत्तरेषु नरेश्वरः

1.121.11

भरद्वाजोऽपि भगवानारुरोह दिवं तदा
ततः पितृनियुक्तात्मा पुत्रलोभान्महायशाः
शारद्वतीं ततो द्रोणः कृपीं भार्यामविन्दत

1.121.12

अग्निहोत्रे च धर्मे च दमे च सततं रता
अलभद्गौतमी पुत्रमश्वत्थामानमेव च

1.121.13

स जातमात्रो व्यनदद्यथैवोच्चैःश्रवा हयः
तच्छ्रुत्वान्तर्हितं भूतमन्तरिक्षस्थमब्रवीत्

1.121.14

अश्वस्येवास्य यत्स्थाम नदतः प्रदिशो गतम्
अश्वत्थामैव बालोऽयं तस्मान्नाम्ना भविष्यति

1.121.15

सुतेन तेन सुप्रीतो भारद्वाजस्ततोऽभवत्
तत्रैव च वसन्धीमान्धनुर्वेदपरोऽभवत्

1.121.16

स शुश्राव महात्मानं जामदग्न्यं परंतपम्
ब्राह्मणेभ्यस्तदा राजन्दित्सन्तं वसु सर्वशः

1.121.17

वनं तु प्रस्थितं रामं भारद्वाजस्तदाब्रवीत्
आगतं वित्तकामं मां विद्धि द्रोणं द्विजर्षभम्

1.121.18

राम उवाच
हिरण्यं मम यच्चान्यद्वसु किंचन विद्यते
ब्राह्मणेभ्यो मया दत्तं सर्वमेव तपोधन

1.121.19

तथैवेयं धरा देवी सागरान्ता सपत्तना
कश्यपाय मया दत्ता कृत्स्ना नगरमालिनी

1.121.20

शरीरमात्रमेवाद्य मयेदमवशेषितम्
अस्त्राणि च महार्हाणि शस्त्राणि विविधानि च
वृणीष्व किं प्रयच्छामि तुभ्यं द्रोण वदाशु तत्

1.121.21

द्रोण उवाच
अस्त्राणि मे समग्राणि ससंहाराणि भार्गव
सप्रयोगरहस्यानि दातुमर्हस्यशेषतः

1.121.22

वैशंपायन उवाच
तथेत्युक्त्वा ततस्तस्मै प्रादादस्त्राणि भार्गवः
सरहस्यव्रतं चैव धनुर्वेदमशेषतः

1.121.23

प्रतिगृह्य तु तत्सर्वं कृतास्त्रो द्विजसत्तमः
प्रियं सखायं सुप्रीतो जगाम द्रुपदं प्रति

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Desirous of giving his grandsons a superior education, Bhishma was on the look-out for a teacher endued with energy and well-skilled in the science of arms. Deciding, O chief of the Bharatas, that none who was not possessed of great intelligence, none who was not illustrious or a perfect master of the science of arms, none who was not of godlike might, should be the instructor of the Kuru (princes), the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas under the tuition of Bharadwaja's son, the intelligent Drona skilled in all the Vedas. Pleased with the reception given him by the great Bhishma, that foremost of all men skilled in arms, viz., illustrious Drona of world-wide fame, accepted the princes as his pupils. And Drona taught them the science of arms in all its branches. And, O monarch, both the Kauravas and

the Pandavas endued with immeasurable strength, in a short time became proficient in the use of all kinds of arms.'

"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he acquire his arms? How and why came he unto the Kurus? Whose son also was he endued with such energy? Again, how was his son Aswatthaman, the foremost of all skilled in arms born? I wish to hear all this! Please recite them in detail.'

"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice he went along with many great Rishis to the Ganga to perform his ablutions. Arrived at the bank of the stream, he saw Ghritachi herself, that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous languor of attitude, the damsel rose from the water after her ablutions were over. And as she was gently treading on the bank, her attire which was loose became disordered. Seeing her attire disordered, the sage was smitten with burning desire. The next moment his vital fluid came out, in consequence of the violence of his emotion. The Rishi immediately held it in a vessel called a drona. Then, O king, Drona sprang from the fluid thus preserved in that vessel by the wise Bharadwaja. And the child thus born studied all the Vedas and their branches. Before now Bharadwaja of great prowess and the foremost of those possessing a knowledge of arms, had communicated to the illustrious Agnivesa, a knowledge of the weapon called Agneya. O foremost one of Bharata's race, the Rishi (Agnivesa) sprung from fire now communicated the knowledge of that great weapon to Drona the son of his preceptor.

"There was a king named Prishata who was a great friend of Bharadwaja. About this time Prishata had a son born unto him, named Drupada. And that bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day to come to the hermitage of Bharadwaja to play with Drona and study in his company. O monarch, when Prishata was dead, this Drupada of mighty arms became the king of the northern Panchalas. About this time the illustrious Bharadwaja also ascended to heaven. Drona continuing to reside in his father's hermitage devoted himself to ascetic austerities. Having become well-versed in the Vedas and their branches and having burnt also all his sins by asceticism, the celebrated Drona, obedient to the injunctions of his father and moved by the desire of offspring married Kripi, the daughter of Saradwat. And this woman, ever engaged in virtuous acts and the Agnihotra, and the austerest of penances, obtained a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible being in the skies said, 'The voice of this child hath, like the neighing of a horse, been audible all around. The child shall, therefore, be known by

the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja (Drona) was exceedingly glad at having obtained that child. Continuing to reside in that hermitage he devoted himself to the study of the science of arms.

"O king, it was about this time that Drona heard that the illustrious Brahmana Jamadagnya, that slayer of foes, that foremost one among all wielders of weapons, versed in all kinds of knowledge, had expressed a desire of giving away all his wealth to Brahmanas. Having heard of Rama's knowledge of arms and of his celestial weapons also, Drona set his heart upon them as also upon the knowledge of morality that Rama possessed. Then Drona of mighty arms, endued with high ascetic virtues, accompanied by disciples who were all devoted to vows ascetic austerities, set out for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja possessed of high ascetic merit, beheld the son of Bhrigu, the exterminator of all foes, endued with great patience and with mind under complete control. Then, approaching with his disciples that scion of the Bhrigu race Drona, giving him his name, told him of his birth in the line of Angiras. And touching the ground with his head, he worshipped Rama's feet. And beholding the illustrious son of Jamadagni intent upon retiring into the woods after having given away all his wealth, Drona said, 'Know me to have sprung from Bharadwaja, but not in any woman's womb! I am a Brahmana of high birth, Drona by name, come to thee with the desire of obtaining thy wealth.'

"On hearing him, that illustrious grinder of the Kshatriya race replied, Thou art welcome, O best of regenerate ones! Tell me what thou desirest. Thus addressed by Rama, the son of Bharadwaja replied unto that foremost of all smiters, desirous of giving away the whole of his wealth, 'O thou of multifarious vows, I am a candidate for thy eternal wealth,' 'O thou of ascetic wealth, returned Rama, 'My gold and whatever other wealth I had, have all been given away unto Brahmanas! This earth also, to the verge of the sea, decked with towns and cities, as with a garland of flowers, I have given unto Kasyapa. I have now my body only and my various valuable weapons left. I am prepared to give either my body or my weapons. Say, which thou wouldst have! I would give it thee! Say quickly!'

"Drona answered, O son of Bhrigu, it behoveth thee to give me all thy weapons together with the mysteries of hurling and recalling them.'

"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto Drona,--indeed, the whole science of arms with its rules and mysteries. Accepting them all, and thinking himself amply rewarded that best of Brahmanas then, glad at heart, set out, for (the city of) his friend Drupada.'"

1.122.1

वैशंपायन उवाच
ततो द्रुपदमासाद्य भारद्वाजः प्रतापवान्
अब्रवीत्पार्षतं राजन्सखायं विद्धि मामिति

1.122.2

द्रुपद उवाच
अकृतेयं तव प्रज्ञा ब्रह्मन्नातिसमञ्जसी
यन्मां ब्रवीषि प्रसभं सखा तेऽहमिति द्विज

1.122.3

न हि राज्ञामुदीर्णानामेवंभूतैर्नरैः क्वचित्
सख्यं भवति मन्दात्मञ्श्रिया हीनैर्धनच्युतैः

1.122.4

सौहृदान्यपि जीर्यन्ते कालेन परिजीर्यताम्
सौहृदं मे त्वया ह्यासीत्पूर्वं सामर्थ्यबन्धनम्

1.122.5

न सख्यमजरं लोके जातु दृश्येत कर्हिचित्
कामो वैनं विहरति क्रोधश्चैनं प्रवृश्चति

1.122.6

मैवं जीर्णमुपासिष्ठाः सख्यं नवमुपाकुरु
आसीत्सख्यं द्विजश्रेष्ठ त्वया मेऽर्थनिबन्धनम्

1.122.7

न दरिद्रो वसुमतो नाविद्वान्विदुषः सखा
शूरस्य न सखा क्लीबः सखिपूर्वं किमिष्यते

1.122.8

ययोरेव समं वित्तं ययोरेव समं कुलम्
तयोः सख्यं विवाहश्च न तु पुष्टविपुष्टयोः

1.122.9

नाश्रोत्रियः श्रोत्रियस्य नारथी रथिनः सखा
नाराज्ञा संगतं राज्ञः सखिपूर्वं किमिष्यते

1.122.10

वैशंपायन उवाच
द्रुपदेनैवमुक्तस्तु भारद्वाजः प्रतापवान्
मुहूर्तं चिन्तयामास मन्युनाभिपरिप्लुतः

1.122.11

स विनिश्चित्य मनसा पाञ्चालं प्रति बुद्धिमान्
जगाम कुरुमुख्यानां नगरं नागसाह्वयम्

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Then, O king, the mighty son of Bharadyaja presented himself before Drupada, and addressing that monarch, said, 'Know me for thy friend.' Thus addressed by his friend, the son of Bharadwaja, with a joyous heart, the lord of the Panchalas was ill-able to bear that speech. The king, intoxicated with the pride of wealth, contracted his brows in wrath, and with reddened eyes spake these words unto Drona, 'O Brahmana, thy intelligence is scarcely of a high order, inasmuch as thou sayest unto me, all on a sudden, that thou art my friend! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou! It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose. Friendship can never subsist between a poor man and a rich man, between a man of letters and an unlettered mind, between a hero and a coward. Why dost thou desire the continuance of our former friendship? There may be friendship or hostility between persons equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth; one who is not a car-warrior can never be a friend to one who is so; and one who is not a king never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship?'

"Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital Drona bent his steps towards the capital of the Kurus, named after the elephant.'"

1.122.12

कुमारास्त्वथ निष्क्रम्य समेता गजसाह्वयात्
क्रीडन्तो वीटया तत्र वीराः पर्यचरन्मुदा

1.122.13

पपात कूपे सा वीटा तेषां वै क्रीडतां तदा
न च ते प्रत्यपद्यन्त कर्म वीटोपलब्धये

1.122.14

अथ द्रोणः कुमारांस्तान्दृष्ट्वा कृत्यवतस्तदा
प्रहस्य मन्दं पैशल्यादभ्यभाषत वीर्यवान्

1.122.15

अहो नु धिग्बलं क्षात्रं धिगेतां वः कृतास्त्रताम्
भरतस्यान्वये जाता ये वीटां नाधिगच्छत

1.122.16

एष मुष्टिरिषीकाणां मयास्त्रेणाभिमन्त्रितः
अस्य वीर्यं निरीक्षध्वं यदन्यस्य न विद्यते

1.122.17

वेत्स्यामीषीकया वीटां तामिषीकामथान्यया
तामन्यया समायोगो वीटाया ग्रहणे मम

1.122.18

तदपश्यन्कुमारास्ते विस्मयोत्फुल्ललोचनाः
अवेष्क्य चोद्धृतां वीटां वीटावेद्धारमब्रुवन्

1.122.19

अभिवादयामहे ब्रह्मन्नैतदन्येषु विद्यते
कोऽसि कं त्वाभिजानीमो वयं किं करवामहे

1.122.20

द्रोण उवाच
आचक्षध्वं च भीष्माय रूपेण च गुणैश्च माम्
स एव सुमहाबुद्धिः सांप्रतं प्रतिपत्स्यते

1.122.21

वैशंपायन उवाच
तथेत्युक्त्वा तु ते सर्वे भीष्ममूचुः पितामहम्
ब्राह्मणस्य वचस्तथ्यं तच्च कर्मविशेषवत्

1.122.22

भीष्मः श्रुत्वा कुमाराणां द्रोणं तं प्रत्यजानत
युक्तरूपः स हि गुरुरित्येवमनुचिन्त्य च

1.122.23

अथैनमानीय तदा स्वयमेव सुसत्कृतम्
परिपप्रच्छ निपुणं भीष्मः शस्त्रभृतां वरः
हेतुमागमने तस्य द्रोणः सर्वं न्यवेदयत्

1.122.24

महर्षेरग्निवेश्यस्य सकाशमहमच्युत
अस्त्रार्थमगमं पूर्वं धनुर्वेदजिघृक्षया

1.122.25

ब्रह्मचारी विनीतात्मा जटिलो बहुलाः समाः
अवसं तत्र सुचिरं धनुर्वेदचिकीर्षया

1.122.26

पाञ्चालराजपुत्रस्तु यज्ञसेनो महाबलः
मया सहाकरोद्विद्यां गुरोः श्राम्यन्समाहितः

1.122.27

स मे तत्र सखा चासीदुपकारी प्रियश्च मे
तेनाहं सह संगम्य रतवान्सुचिरं बत
बाल्यात्प्रभृति कौरव्य सहाध्ययनमेव च

1.122.28

स समासाद्य मां तत्र प्रियकारी प्रियंवदः
अब्रवीदिति मां भीष्म वचनं प्रीतिवर्धनम्

1.122.29

अहं प्रियतमः पुत्रः पितुर्द्रोण महात्मनः
अभिषेक्ष्यति मां राज्ये स पाञ्चाल्यो यदा तदा

1.122.30

त्वद्भोज्यं भविता राज्यं सखे सत्येन ते शपे
मम भोगाश्च वित्तं च त्वदधीनं सुखानि च

1.122.31

एवमुक्तः प्रवव्राज कृतास्त्रोऽहं धनेप्सया
अभिषिक्तं च श्रुत्वैनं कृतार्थोऽस्मीति चिन्तयन्

1.122.32

प्रियं सखायं सुप्रीतो राज्यस्थं पुनराव्रजम्
संस्मरन्संगमं चैव वचनं चैव तस्य तत्

1.122.33

ततो द्रुपदमागम्य सखिपूर्वमहं प्रभो
अब्रुवं पुरुषव्याघ्र सखायं विद्धि मामिति

1.122.34

उपस्थितं तु द्रुपदः सखिवच्चाभिसंगतम्
स मां निराकारमिव प्रहसन्निदमब्रवीत्

1.122.35

अकृतेयं तव प्रज्ञा ब्रह्मन्नातिसमञ्जसी
यदात्थ मां त्वं प्रसभं सखा तेऽहमिति द्विज

1.122.36

न हि राज्ञामुदीर्णानामेवंभूतैर्नरैः क्वचित्
सख्यं भवति मन्दात्मञ्श्रिया हीनैर्धनच्युतैः

1.122.37

नाश्रोत्रियः श्रोत्रियस्य नारथी रथिनः सखा
नाराजा पार्थिवस्यापि सखिपूर्वं किमिष्यते

1.122.38

द्रुपदेनैवमुक्तोऽहं मन्युनाभिपरिप्लुतः
अभ्यागच्छं कुरून्भीष्म शिष्यैरर्थी गुणान्वितैः

1.122.39

प्रतिजग्राह तं भीष्मो गुरुं पाण्डुसुतैः सह
पौत्रानादाय तान्सर्वान्वसूनि विविधानि च

1.122.40

शिष्या इति ददौ राजन्द्रोणाय विधिपूर्वकम्
स च शिष्यान्महेष्वासः प्रतिजग्राह कौरवान्

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Arrived at Hastinapura, that best of Brahmanas, the son of Bharadwaja, continued to live privately in the house of Gautama (Kripa). His mighty son (Aswatthaman) at intervals of Kripa's teaching, used to give the sons of Kunti lessons in the use of arms. But as yet none knew of Aswatthaman's prowess.

"Drona had thus lived privately for some time in the house of Kripa when one day the heroic princes, all in a company, came out of Hastinapura. And coming out of the city, they began to play with a ball and roam about in gladness of heart. And it so happened that the ball with which they had been playing fell into a well. And thereupon the princes strove their best to recover it from the well. But all the efforts the princes made to recover it proved futile. They then began to eye one another bashfully, and not knowing how to recover it, their anxiety became great. Just at this time they beheld a Brahmana near enough unto them, of darkish hue, decrepit and lean, sanctified by the performance of the Agnihotra and who had finished his daily rites of worship. And beholding that illustrious Brahmana, the princes who had despaired of success surrounded him immediately. Drona (for that Brahmana was no other), seeing the princes unsuccessful, and conscious of his own skill, smiled a little, and addressing them said, 'Shame on your Kshatriya might, and shame also on your skill in arms! You have been born in the race of Bharata! How is it that ye cannot recover the ball (from the bottom of this well)? If ye promise me a dinner today, I will, with these blades of grass, bring up not only the ball ye have lost but this ring also that I now throw down!' Thus saying, Drona that oppressor of foes, taking off his ring, threw it down into the dry well. Then Yudhishthira, the son of Kunti, addressing Drona, said, 'O Brahmana (thou askest for a trifle)! Do thou, with Kripa's permission, obtain of us that which would last thee for life!' Thus addressed, Drona with smiles replied unto the Bharata princes, saying, 'This handful of long grass I would invest, by my mantras, with the virtue of weapons. Behold these blades possess virtues that other weapons, have not! I will, with one of these blades, pierce the ball, and then pierce that blade with another, and that another with a third, and thus shall I, by a chain, bring up the ball.'

"Vaisampayana continued, 'Then Drona did exactly what he had said. And the princes were all amazed and their eyes expanded with delight. And regarding what they had witnessed to be very extraordinary, they said, O learned Brahmana, do thou bring up the ring also without loss of time.'

"Then the illustrious Drona, taking a bow with an arrow, pierced the ring with that arrow and brought it up at once. And taking the ring thus brought up from the well still pierced with his arrow, he coolly gave it to the astonished princes. Then the latter, seeing the ring thus recovered, said, 'We bow to thee, O Brahmana! None else owneth such skill. We long to know who thou art and whose son. What also can we do for thee?'

"Thus addressed, Drona replied unto the princes, saying, 'Do ye repair unto Bhishma and describe to him my likeness and skill. The mighty one will recognize me.' The princes then saying, 'So be it,' repaired unto Bhishma and telling him of the purport of that Brahmana's speech, related everything about his (extraordinary) feat. Hearing everything from the princes, Bhishma at once understood that the Brahmana was none else than

[paragraph continues] Drona, and thinking that he would make the best preceptor for the princes, went in person unto him and welcoming him respectfully, brought him over to the place. Then Bhishma, that foremost of all wielders of arms, adroitly asked him the cause of his arrival at Hastinapura. Asked by him, Drona represented everything as it had happened, saying, 'O sir, in times past I went to the great Rishi Agnivesa for obtaining from him his weapons, desirous also of learning the science of arms. Devoted to the service of my preceptor, I lived with him for many years in the humble guise of a Brahmacharin, with matted locks on my head. At that time, actuated by the same motives, the prince of Panchala, the mighty Yajnasena, also lived in the same asylum. He became my friend, always seeking my welfare. I liked him much. Indeed, we lived together for many, many years. O thou of Kuru's race, from our earliest years we had studied together and, indeed, he was my friend from boyhood, always speaking and doing what was agreeable to me. For gratifying me, O Bhishma, he used to tell me, 'O Drona, I am the favourite child of my illustrious father. When the king installeth me as monarch of the Panchalas, the kingdom shall be thine. O friend, this, indeed, is my solemn promise. My dominion, wealth and happiness, shall all be dependent on thee.' At last the time came for his departure. Having finished his studies, he bent his steps towards his country. I offered him my regards at the time, and, indeed, I remembered his words ever afterwards.

"Some time after, in obedience to the injunctions of my father and tempted also by the desire of offspring, I married Kripi of short hair, who gifted with great intelligence, had observed many rigid vows, and was ever engaged in the Agnihotra and other sacrifices and rigid austerities. Gautami, in time, gave birth to a son named Aswatthaman of great prowess and equal in splendour unto the Sun himself. Indeed, I was pleased on having obtained Aswatthaman as much as my father had been on obtaining me.

"And it so happened that one day the child Aswatthaman observing some rich men's sons drink milk, began to cry. At this I was so beside myself that I lost all knowledge of the point of the compass. Instead of asking him who had only a few kine (so that if he gave me one, he would no longer be able to perform his sacrifices and thus sustain a loss of virtue), I was desirous of obtaining a cow from one who had many, and for that I wandered from country to country. But my wanderings proved unsuccessful, for I failed to obtain a milch cow. After I had come back unsuccessful, some of my son's playmates gave him water mixed with powdered rice. Drinking this, the poor boy, was deceived into the belief that he had taken milk, and began to dance in joy, saying, 'O, I have taken milk. I have taken milk!' Beholding him dance with joy amid these playmates smiling at his simplicity, I was exceedingly touched. Hearing also the derisive speeches of busy-bodies who said, 'Fie upon the indigent Drona, who strives not to earn wealth, whose son drinking water mixed with powdered rice mistaketh it for milk and danceth with joy, saying,

[paragraph continues] 'I have taken milk,--I have taken milk!'--I was quite beside myself. Reproaching myself much, I at last resolved that even if I should have to live cast off and censured by Brahmanas, I would not yet, from desire of wealth, be anybody's servant, which is ever hateful. Thus resolved, O Bhishma, I went, for former friendship, unto the king of the Somakas, taking with me my dear child and wife. Hearing that he had been installed in the sovereignty (of the Somakas), I regarded myself as blessed beyond compare. Joyfully I went unto that dear friend of mine seated on the throne, remembering my former friendship with him and also his own words to me. And, O illustrious one, approaching Drupada, I said, 'O tiger among men, know me for thy friend!'--Saying this, I approached him confidently as a friend should. But Drupada, laughing in derision cast me off as if I were a vulgar fellow. Addressing me he said, 'Thy intelligence scarcely seemeth to be of a high order inasmuch as approaching me suddenly, thou sayest thou art my friend! Time that impaireth everything, impaireth friendship also. My former friendship with thee was for a particular purpose. One of impure birth can never be a friend of one who is of pure birth. One who is not a car-warrior can never be a friend of one who is such. Friendship can only subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for ever in my heart. Time impaireth friendships, as also anger destroyeth them. Do thou not stick, therefore, to that worn-off friendship between us. Think not of it any longer. The friendship I had with thee, O best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thou, therefore, desire, the revival of our former friendship? O thou of simple understanding, great kings can never have friendship with such indigent and luckless wight as thou? One who is not a king can never have a king for his friend. I do not remember ever having promised thee my kingdom. But, O Brahmana, I can now give thee food and shelter for one night.'--Thus addressed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled with wrath, I have come to the Kurus, desirous of obtaining intelligent and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell me what I am to do.'

"Vaisampayana continued, 'Thus addressed by the son of Bharadwaja, Bhishma said unto him, 'String thy bow, O Brahmana, and make the Kuru princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad heart to thy fill every comfort in their abode. Thou art the absolute lord, O Brahmana, of what ever wealth the Kurus have and of their sovereignty and kingdom! The Kurus are thine (from this day). Think that as already accomplished which may be in thy heart. Thou art, O Brahmana, obtained by us as the fruit of our great good luck. Indeed, the favour thou hast conferred upon me by thy arrival is great.'

1.122.41

प्रतिगृह्य च तान्सर्वान्द्रोणो वचनमब्रवीत्
रहस्येकः प्रतीतात्मा कृतोपसदनांस्तदा

1.122.42

कार्यं मे काङ्क्षितं किंचिद्धृदि संपरिवर्तते
कृतास्त्रैस्तत्प्रदेयं मे तदृतं वदतानघाः

1.122.43

तच्छ्रुत्वा कौरवेयास्ते तूष्णीमासन्विशां पते
अर्जुनस्तु ततः सर्वं प्रतिजज्ञे परंतपः

1.122.44

ततोऽर्जुनं मूर्ध्नि तदा समाघ्राय पुनः पुनः
प्रीतिपूर्वं परिष्वज्य प्ररुरोद मुदा तदा

1.122.45

ततो द्रोणः पाण्डुपुत्रानस्त्राणि विविधानि च
ग्राहयामास दिव्यानि मानुषाणि च वीर्यवान्

1.122.46

राजपुत्रास्तथैवान्ये समेत्य भरतर्षभ
अभिजग्मुस्ततो द्रोणमस्त्रार्थे द्विजसत्तमम्
वृष्णयश्चान्धकाश्चैव नानादेश्याश्च पार्थिवाः

1.122.47

सूतपुत्रश्च राधेयो गुरुं द्रोणमियात्तदा
स्पर्धमानस्तु पार्थेन सूतपुत्रोऽत्यमर्षणः
दुर्योधनमुपाश्रित्य पाण्डवानत्यमन्यत

1.123.1

वैशंपायन उवाच
अर्जुनस्तु परं यत्नमातस्थे गुरुपूजने
अस्त्रे च परमं योगं प्रियो द्रोणस्य चाभवत्

1.123.2

द्रोणेन तु तदाहूय रहस्युक्तोऽन्नसाधकः
अन्धकारेऽर्जुनायान्नं न देयं ते कथंचन

1.123.3

ततः कदाचिद्भुञ्जाने प्रववौ वायुरर्जुने
तेन तत्र प्रदीपः स दीप्यमानो निवापितः

1.123.4

भुङ्क्त एवार्जुनो भक्तं न चास्यास्याद्व्यमुह्यत
हस्तस्तेजस्विनो नित्यमन्नग्रहणकारणात्
तदभ्यासकृतं मत्वा रात्रावभ्यस्त पाण्डवः

1.123.5

तस्य ज्यातलनिर्घोषं द्रोणः शुश्राव भारत
उपेत्य चैनमुत्थाय परिष्वज्येदमब्रवीत्

1.123.6

प्रयतिष्ये तथा कर्तुं यथा नान्यो धनुर्धरः
त्वत्समो भविता लोके सत्यमेतद्ब्रवीमि ते

1.123.7

ततो द्रोणोऽर्जुनं भूयो रथेषु च गजेषु च
अश्वेषु भूमावपि च रणशिक्षामशिक्षयत्

1.123.8

गदायुद्धेऽसिचर्यायां तोमरप्रासशक्तिषु
द्रोणः संकीर्णयुद्धेषु शिक्षयामास पाण्डवम्

1.123.9

तस्य तत्कौशलं दृष्ट्वा धनुर्वेदजिघृक्षवः
राजानो राजपुत्राश्च समाजग्मुः सहस्रशः

1.123.10

ततो निषादराजस्य हिरण्यधनुषः सुतः
एकलव्यो महाराज द्रोणमभ्याजगाम ह

1.123.11

न स तं प्रतिजग्राह नैषादिरिति चिन्तयन्
शिष्यं धनुषि धर्मज्ञस्तेषामेवान्ववेक्षया

1.123.12

स तु द्रोणस्य शिरसा पादौ गृह्य परंतपः
अरण्यमनुसंप्राप्तः कृत्वा द्रोणं महीमयम्

1.123.13

तस्मिन्नाचार्यवृत्तिं च परमामास्थितस्तदा
इष्वस्त्रे योगमातस्थे परं नियममास्थितः

1.123.14

परया श्रद्धया युक्तो योगेन परमेण च
विमोक्षादानसंधाने लघुत्वं परमाप सः

1.123.15

अथ द्रोणाभ्यनुज्ञाताः कदाचित्कुरुपाण्डवाः
रथैर्विनिर्ययुः सर्वे मृगयामरिमर्दनाः

1.123.16

तत्रोपकरणं गृह्य नरः कश्चिद्यदृच्छया
राजन्ननुजगामैकः श्वानमादाय पाण्डवान्

1.123.17

तेषां विचरतां तत्र तत्तत्कर्म चिकीर्षताम्
श्वा चरन्स वने मूढो नैषादिं प्रति जग्मिवान्

1.123.18

स कृष्णं मलदिग्धाङ्गं कृष्णाजिनधरं वने
नैषादिं श्वा समालक्ष्य भषंस्तस्थौ तदन्तिके

1.123.19

तदा तस्याथ भषतः शुनः सप्त शरान्मुखे
लाघवं दर्शयन्नस्त्रे मुमोच युगपद्यथा

1.123.20

स तु श्वा शरपूर्णास्यः पाण्डवानाजगाम ह
तं दृष्ट्वा पाण्डवा वीरा विस्मयं परमं ययुः

1.123.21

लाघवं शब्दवेधित्वं दृष्ट्वा तत्परमं तदा
प्रेक्ष्य तं व्रीडिताश्चासन्प्रशशंसुश्च सर्वशः

1.123.22

तं ततोऽन्वेषमाणास्ते वने वननिवासिनम्
ददृशुः पाण्डवा राजन्नस्यन्तमनिशं शरान्

1.123.23

न चैनमभ्यजानंस्ते तदा विकृतदर्शनम्
अथैनं परिपप्रच्छुः को भवान्कस्य वेत्युत

1.123.24

एकलव्य उवाच
निषादाधिपतेर्वीरा हिरण्यधनुषः सुतम्
द्रोणशिष्यं च मां वित्त धनुर्वेदकृतश्रमम्

1.123.25

वैशंपायन उवाच
ते तमाज्ञाय तत्त्वेन पुनरागम्य पाण्डवाः
यथावृत्तं च ते सर्वं द्रोणायाचख्युरद्भुतम्

1.123.26

कौन्तेयस्त्वर्जुनो राजन्नेकलव्यमनुस्मरन्
रहो द्रोणं समागम्य प्रणयादिदमब्रवीत्

1.123.27

नन्वहं परिरभ्यैकः प्रीतिपूर्वमिदं वचः
भवतोक्तो न मे शिष्यस्त्वद्विशिष्टो भविष्यति

1.123.28

अथ कस्मान्मद्विशिष्टो लोकादपि च वीर्यवान्
अस्त्यन्यो भवतः शिष्यो निषादाधिपतेः सुतः

1.123.29

मुहूर्तमिव तं द्रोणश्चिन्तयित्वा विनिश्चयम्
सव्यसाचिनमादाय नैषादिं प्रति जग्मिवान्

1.123.30

ददर्श मलदिग्धाङ्गं जटिलं चीरवाससम्
एकलव्यं धनुष्पाणिमस्यन्तमनिशं शरान्

1.123.31

एकलव्यस्तु तं दृष्ट्वा द्रोणमायान्तमन्तिकात्
अभिगम्योपसंगृह्य जगाम शिरसा महीम्

1.123.32

पूजयित्वा ततो द्रोणं विधिवत्स निषादजः
निवेद्य शिष्यमात्मानं तस्थौ प्राञ्जलिरग्रतः

1.123.33

ततो द्रोणोऽब्रवीद्राजन्नेकलव्यमिदं वचः
यदि शिष्योऽसि मे तूर्णं वेतनं संप्रदीयताम्

1.123.34

एकलव्यस्तु तच्छ्रुत्वा प्रीयमाणोऽब्रवीदिदम्
किं प्रयच्छामि भगवन्नाज्ञापयतु मां गुरुः

1.123.35

न हि किंचिददेयं मे गुरवे ब्रह्मवित्तम
तमब्रवीत्त्वयाङ्गुष्ठो दक्षिणो दीयतां मम

1.123.36

एकलव्यस्तु तच्छ्रुत्वा वचो द्रोणस्य दारुणम्
प्रतिज्ञामात्मनो रक्षन्सत्ये च निरतः सदा

1.123.37

तथैव हृष्टवदनस्तथैवादीनमानसः
छित्त्वाविचार्य तं प्रादाद्द्रोणायाङ्गुष्ठमात्मनः

1.123.38

ततः परं तु नैषादिरङ्गुलीभिर्व्यकर्षत
न तथा स तु शीघ्रोऽभूद्यथा पूर्वं नराधिप

1.123.39

ततोऽर्जुनः प्रीतमना बभूव विगतज्वरः
द्रोणश्च सत्यवागासीन्नान्योऽभ्यभवदर्जुनम्

1.123.40

द्रोणस्य तु तदा शिष्यौ गदायोग्यां विशेषतः
दुर्योधनश्च भीमश्च कुरूणामभ्यगच्छताम्

1.123.41

अश्वत्थामा रहस्येषु सर्वेष्वभ्यधिकोऽभवत्
तथाति पुरुषानन्यान्त्सारुकौ यमजावुभौ
युधिष्ठिरो रथश्रेष्ठः सर्वत्र तु धनंजयः

1.123.42

प्रथितः सागरान्तायां रथयूथपयूथपः
बुद्धियोगबलोत्साहैः सर्वास्त्रेषु च पाण्डवः

1.123.43

अस्त्रे गुर्वनुरागे च विशिष्टोऽभवदर्जुनः
तुल्येष्वस्त्रोपदेशेषु सौष्ठवेन च वीर्यवान्
एकः सर्वकुमाराणां बभूवातिरथोऽर्जुनः

1.123.44

प्राणाधिकं भीमसेनं कृतविद्यं धनंजयम्
धार्तराष्ट्रा दुरात्मानो नामृष्यन्त नराधिप

1.123.45

तांस्तु सर्वान्समानीय सर्वविद्यासु निष्ठितान्
द्रोणः प्रहरणज्ञाने जिज्ञासुः पुरुषर्षभ

1.123.46

कृत्रिमं भासमारोप्य वृक्षाग्रे शिल्पिभिः कृतम्
अविज्ञातं कुमाराणां लक्ष्यभूतमुपादिशत्

1.123.47

द्रोण उवाच
शीघ्रं भवन्तः सर्वे वै धनूंष्यादाय सत्वराः
भासमेतं समुद्दिश्य तिष्ठन्तां संहितेषवः

1.123.48

मद्वाक्यसमकालं च शिरोऽस्य विनिपात्यताम्
एकैकशो नियोक्ष्यामि तथा कुरुत पुत्रकाः

1.123.49

वैशंपायन उवाच
ततो युधिष्ठिरं पूर्वमुवाचाङ्गिरसां वरः
संधत्स्व बाणं दुर्धर्ष मद्वाक्यान्ते विमुञ्च च

1.123.50

ततो युधिष्ठिरः पूर्वं धनुर्गृह्य महारवम्
तस्थौ भासं समुद्दिश्य गुरुवाक्यप्रचोदितः

1.123.51

ततो विततधन्वानं द्रोणस्तं कुरुनन्दनम्
स मुहूर्तादुवाचेदं वचनं भरतर्षभ

1.123.52

पश्यस्येनं द्रुमाग्रस्थं भासं नरवरात्मज
पश्यामीत्येवमाचार्यं प्रत्युवाच युधिष्ठिरः

1.123.53

स मुहूर्तादिव पुनर्द्रोणस्तं प्रत्यभाषत
अथ वृक्षमिमं मां वा भ्रातॄन्वापि प्रपश्यसि

1.123.54

तमुवाच स कौन्तेयः पश्याम्येनं वनस्पतिम्
भवन्तं च तथा भ्रातॄन्भासं चेति पुनः पुनः

1.123.55

तमुवाचापसर्पेति द्रोणोऽप्रीतमना इव
नैतच्छक्यं त्वया वेद्धुं लक्ष्यमित्येव कुत्सयन्

1.123.56

ततो दुर्योधनादींस्तान्धार्तराष्ट्रान्महायशाः
तेनैव क्रमयोगेन जिज्ञासुः पर्यपृच्छत

1.123.57

अन्यांश्च शिष्यान्भीमादीन्राज्ञश्चैवान्यदेशजान्
तथा च सर्वे सर्वं तत्पश्याम इति कुत्सिताः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'Thus worshipped by Bhishma, Drona, that first of men, endued with great energy, took up his quarters in the abode of the Kurus and continued to live there, receiving their adorations. After he had rested a while, Bhishma, taking with him his grandsons, the Kaurava princes, gave them unto him as pupils, making at the same time many valuable presents. And the mighty one (Bhishma) also joyfully gave unto the son of Bharadwaja a house that was tidy and neat and well-filled with paddy and every kind of wealth. And that first of archers, Drona, thereupon joyfully, accepted the Kauravas, viz., the sons of Pandu and Dhritarashtra, as his pupils. And having accepted them all as his pupils, one day Drona called them apart and making them touch his feet, said to them with a swelling heart, 'I have in my heart a particular purpose. Promise me truly, ye sinless ones, that when ye have become skilled in arms, ye will accomplish it.'

"Vaisampayana continued, 'Hearing these words, the Kuru princes remained silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona then cheerfully clasped Arjuna to his bosom and took the scent of his head repeatedly, shedding tears of joy all the while. Then Drona endued with great prowess taught the sons of Pandu (the use of) many weapons both celestial and human. And, O bull of the Bharata race, many other princes also flocked to that best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas, and princes from various lands, and the (adopted) son of Radha of the Suta caste, (Karna), all became pupils of Drona. But of them all, the Suta child Karna, from jealousy, frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas. Arjuna, however, from devotion to the science of arms, always stayed by the side of his preceptor, and in skill, strength of arms, and perseverance, excelled all (his class-fellows). Indeed, although the instruction the preceptor gave, was the same in the case of all, yet in lightness and skill Arjuna became the foremost of all his fellow-pupils. And Drona was convinced that none of his pupils would (at any time) be able to be equal to that son of Indra.

"Thus Drona continued giving lessons to the princes in the science of weapons. And while he gave unto every one of his pupils a narrow-mouthed vessel (for fetching water) in order that much time may be spent in filling them, he gave unto his own son Aswatthaman a broad-mouthed vessel, so that, filling it quickly, he might return soon enough. And in the intervals so gained, Drona used to instruct his own son in several superior methods (of using weapons). Jishnu (Arjuna) came to know of this, and thereupon filling his narrow-mouthed vessel with water by means of the Varuna

weapon he used to come unto his preceptor at the same time with his preceptor's son. And accordingly the intelligent son of Pritha, that foremost of all men possessing a knowledge of weapons, had no inferiority to his preceptor's son in respect of excellence. Arjuna's devotion to the service of his preceptor as also to arms was very great and he soon became the favourite of his preceptor. And Drona, beholding his pupil's devotion to arms, summoned the cook, and told him in secret, 'Never give Arjuna his food in the dark, nor tell him that I have told thee this.' A few days after, however, when Arjuna was taking his food, a wind arose, and thereupon the lamp that had been burning went out. But Arjuna, endued with energy, continued eating in the dark, his hand, from habit, going to his mouth. His attention being thus called to the force of habit, the strong-armed son of Pandu set his heart upon practising with his bow in the night. And, O Bharata, Drona, hearing the twang of his bowstring in the night, came to him, and clasping him, said, 'Truly do I tell thee that I shall do that unto thee by which there shall not be an archer equal to thee in this world.'

"Vaisampayana continued, 'Thereafter Drona began to teach Arjuna the art of fighting on horse-back, on the back of elephants, on car, and on the ground. And the mighty Drona also instructed Arjuna in fighting with the mace, the sword, the lance, the spear, and the dart. And he also instructed him in using many weapons and fighting with many men at the same time. And hearing reports of his skill, kings and princes, desirous of learning the science of arms, flocked to Drona by thousands. Amongst those that came there, O monarch, was a prince named Ekalavya, who was the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed orders). Drona, however, cognisant of all rules of morality, accepted not the prince as his pupil in archery, seeing that he was a Nishada who might (in time) excel all his high-born pupils. But, O oppressor of all enemies, the Nishada prince, touching Drona's feet with bent head, wended his way into the forest, and there he made a clay-image of Drona, and began to worship it respectfully, as if it was his real preceptor, and practised weapons before it with the most rigid regularity. In consequence of his exceptional reverence for his preceptor and his devotion to his purpose, all the three processes of fixing arrows on the bowstring, aiming, and letting off became very easy for him.

"And one day, O grinder of foes, the Kuru and the Pandava princes, with Drona's leave, set out in their cars on a hunting excursion. A servant, O king, followed the party at leisure, with the usual implements and a dog. Having come to the woods, they wandered about, intent on the purpose they had in view. Meanwhile, the dog also, in wandering alone in the woods, came upon the Nishada prince (Ekalavya). And beholding the Nishada of dark hue, of body besmeared with filth, dressed in black and bearing matted locks on head, the dog began to bark aloud.

"Thereupon the Nishada prince, desirous of exhibiting his lightness of

hand, sent seven arrows into its mouth (before it could shut it). The dog, thus pierced with seven arrows, came back to the Pandavas. Those heroes, who beheld that sight, were filled with wonder, and, ashamed of their own skill, began to praise the lightness of hand and precision of aim by auricular precision (exhibited by the unknown archer). And they thereupon began to seek in those woods for the unknown dweller therein that had shown such skill. And, O king, the Pandavas soon found out the object of their search ceaselessly discharging arrows from the bow. And beholding that man of grim visage, who was totally a stranger to them, they asked, 'Who art thou and whose son?' Thus questioned, the man replied, 'Ye heroes, I am the son of Hiranyadhanus, king of the Nishadas. Know me also for a pupil of Drona, labouring for the mastery of the art of arms.'

"Vaisampayana continued, 'The Pandavas then, having made themselves acquainted with everything connected with him, returned (to the city), and going unto Drona, told him of that wonderful feat of archery which they had witnessed in the woods. Arjuna, in particular, thinking all the while, O king, Ekalavya, saw Drona in private and relying upon his preceptor's affection for him, said, 'Thou hadst lovingly told me, clasping me, to thy bosom, that no pupil of thine should be equal to me. Why then is there a pupil of thine, the mighty son of the Nishada king, superior to me?"

'Vaisampayana continued, 'On hearing these words, Drona reflected for a moment, and resolving upon the course of action he should follow, took Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya with body besmeared with filth, matted locks (on head), clad in rags, bearing a bow in hand and ceaselessly shooting arrows therefrom. And when Ekalavya saw Drona approaching towards him, he went a few steps forward, and touched his feet and prostrated himself on the ground. And the son of the Nishada king worshipping Drona, duly represented himself as his pupil, and clasping his hands in reverence stood before him (awaiting his commands). Then Drona, O king, addressed Ekalavya, saying, 'If, O hero, thou art really my pupil, give me then my fees.' On hearing these words, Ekalavya was very much gratified, and said in reply, 'O illustrious preceptor, what shall I give? Command me; for there is nothing, O foremost of all persons conversant with the Vedas, that I may not give unto my preceptor.' Drona answered, 'O Ekalavya, if thou art really intent on making me a gift, I should like then to have the thumb of thy right hand.'

"Vaisampayana continued, 'Hearing these cruel words of Drona, who had asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth and desirous also of keeping his promise, with a cheerful face and an unafflicted heart cut off without ado his thumb, and gave it unto Drona. After this, when the Nishada prince began once more to shoot with the help of his remaining fingers, he found, O king, that he had lost his former lightness of hand. And at this Arjuna became happy, the fever (of jealousy) having left him.

"Two of Drona's pupils became very much accomplished in the use of mace. These were Druvodhana and Bhima, who were, however, always jealous of each other. Aswatthaman excelled everyone (in the mysteries of the science of arms). The twins (Nakula and Sahadeva) excelled everybody in handling the sword. Yudhishthira surpassed everybody as a car-warrior; but Arjuna, however, outdistanced everyone in every respect--in intelligence, resourcefulness, strength and perseverance. Accomplished in all weapons, Arjuna became the foremost of even the foremost of car-warriors; and his fame spread all over the earth to the verge of the sea. And although the instruction was the same, the mighty Arjuna excelled all (the princes in lightness of hand). Indeed, in weapons as in devotion to his preceptor, he became the foremost of them all. And amongst all the princes, Arjuna alone became an Atiratha (a car-warrior capable of fighting at one time with sixty thousand foes). And the wicked sons of Dhritarashtra, beholding Bhimasena endued with great strength and Arjuna accomplished in all arms, became very jealous of them.

"O bull among men, one day Drona desirous of testing the comparative excellence of all his pupils in the use of arms, collected them all together after their education had been completed. And before assembling them together, he had caused an artificial bird, as the would be aim, to be placed on the top of a neighbouring tree. And when they were all together, Drona said unto them, 'Take up your bows quickly and stand here aiming at that bird on the tree, with arrows fixed on your bowstrings; shoot and cut off the bird's head, as soon as I give the order. I shall give each of you a turn, one by one, my children.'

"Vaisampayana continued, 'Then Drona, that foremost of all Angira's sons first addressed Yudhishthira saying, 'O irrepressible one, aim with thy arrow and shoot as soon as I give the order. Yudhishthira took up the bow first, as desired, O king, by his preceptor, and stood aiming at the bird. But, O bull of Bharata's race, Drona in an instant, addressing the Kuru prince standing with bow in hand, said, 'Behold, O prince, that bird on top of the tree.' Yudhishthira replied unto his preceptor, saying, 'I do.' But the next instant Drona again asked him, 'What dost thou see now, O prince? Seest thou the tree, myself or thy brothers?' Yudhishthira answered, 'I see the tree, myself, my brothers, and the bird.' Drona repeated his question, but was answered as often in the same words. Drona then, vexed with Yudhishthira, reproachingly said, 'Stand thou apart. It is not for thee to strike the aim.' Then Drona repeated the experiment with Duryodhana and the other sons of Dhritarashtra, one after another, as also with his other pupils, Bhima and the rest, including the princes that had come unto him from other lands. But the answer in every case was the same as Yudhishthira's viz., 'We behold the tree, thyself, our fellow-pupils, and the bird.' And reproached by their preceptor, they were all ordered, one after another, to stand apart.'"

1.123.58

ततो धनंजयं द्रोणः स्मयमानोऽभ्यभाषत
त्वयेदानीं प्रहर्तव्यमेतल्लक्ष्यं निशम्यताम्

1.123.59

मद्वाक्यसमकालं ते मोक्तव्योऽत्र भवेच्छरः
वितत्य कार्मुकं पुत्र तिष्ठ तावन्मुहूर्तकम्

1.123.60

एवमुक्तः सव्यसाची मण्डलीकृतकार्मुकः
तस्थौ लक्ष्यं समुद्दिश्य गुरुवाक्यप्रचोदितः

1.123.61

मुहूर्तादिव तं द्रोणस्तथैव समभाषत
पश्यस्येनं स्थितं भासं द्रुमं मामपि वेत्युत

1.123.62

पश्याम्येनं भासमिति द्रोणं पार्थोऽभ्यभाषत
न तु वृक्षं भवन्तं वा पश्यामीति च भारत

1.123.63

ततः प्रीतमना द्रोणो मुहूर्तादिव तं पुनः
प्रत्यभाषत दुर्धर्षः पाण्डवानां रथर्षभम्

1.123.64

भासं पश्यसि यद्येनं तथा ब्रूहि पुनर्वचः
शिरः पश्यामि भासस्य न गात्रमिति सोऽब्रवीत्

1.123.65

अर्जुनेनैवमुक्तस्तु द्रोणो हृष्टतनूरुहः
मुञ्चस्वेत्यब्रवीत्पार्थं स मुमोचाविचारयन्

1.123.66

ततस्तस्य नगस्थस्य क्षुरेण निशितेन ह
शिर उत्कृत्य तरसा पातयामास पाण्डवः

1.123.67

तस्मिन्कर्मणि संसिद्धे पर्यश्वजत फल्गुनम्
मेने च द्रुपदं संख्ये सानुबन्धं पराजितम्

1.123.68

कस्यचित्त्वथ कालस्य सशिष्योऽङ्गिरसां वरः
जगाम गङ्गामभितो मज्जितुं भरतर्षभ

1.123.69

अवगाढमथो द्रोणं सलिले सलिलेचरः
ग्राहो जग्राह बलवाञ्जङ्घान्ते कालचोदितः

1.123.70

स समर्थोऽपि मोक्षाय शिष्यान्सर्वानचोदयत्
ग्राहं हत्वा मोक्षयध्वं मामिति त्वरयन्निव

1.123.71

तद्वाक्यसमकालं तु बीभत्सुर्निशितैः शरैः
आवापैः पञ्चभिर्ग्राहं मग्नमम्भस्यताडयत्
इतरे तु विसंमूढास्तत्र तत्र प्रपेदिरे

1.123.72

तं च दृष्ट्वा क्रियोपेतं द्रोणोऽमन्यत पाण्डवम्
विशिष्टं सर्वशिष्येभ्यः प्रीतिमांश्चाभवत्तदा

1.123.73

स पार्थबाणैर्बहुधा खण्डशः परिकल्पितः
ग्राहः पञ्चत्वमापेदे जङ्घां त्यक्त्वा महात्मनः

1.123.74

अथाब्रवीन्महात्मानं भारद्वाजो महारथम्
गृहाणेदं महाबाहो विशिष्टमतिदुर्धरम्
अस्त्रं ब्रह्मशिरो नाम सप्रयोगनिवर्तनम्

1.123.75

न च ते मानुषेष्वेतत्प्रयोक्तव्यं कथंचन
जगद्विनिर्दहेदेतदल्पतेजसि पातितम्

1.123.76

असामान्यमिदं तात लोकेष्वस्त्रं निगद्यते
तद्धारयेथाः प्रयतः शृणु चेदं वचो मम

1.123.77

बाधेतामानुषः शत्रुर्यदा त्वां वीर कश्चन
तद्वधाय प्रयुञ्जीथास्तदास्त्रमिदमाहवे

1.123.78

तथेति तत्प्रतिश्रुत्य बीभत्सुः स कृताञ्जलिः
जग्राह परमास्त्रं तदाह चैनं पुनर्गुरुः
भविता त्वत्समो नान्यः पुमाँल्लोके धनुर्धरः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'When everyone had failed, Drona smilingly called Arjuna and said unto him, 'By thee the aim must be shot; therefore, turn thy eyes to it. Thou must let fly the arrow as soon as I give the order. Therefore, O son, stand here with bow and arrow for an instant.' Thus addressed, Arjuna stood aiming at the bird as desired by his preceptor, with his bow bent. An instant after Drona asked him as in the case of others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?' Arjuna replied, 'I see the bird only, but nor the tree, or thyself.' Then the irrepressible Drona, well-pleased with Arjuna, the instant after, again said unto that mighty car-warrior amongst the Pandavas, 'If thou seest the vulture, then describe it to me.' Arjuna said, I see only the head of the vulture, not its body.' At these words of Arjuna, the hair (on Drona's body) stood on end from delight. He then said to Partha, 'Shoot.' And the latter instantly let fly (his arrow) and with his sharp shaft speedily struck off the head of the vulture on the tree and brought it down to the ground. No sooner was the deed done than Drona clasped Phalguna to his bosom and thought Drupada with his friends had already been vanquished in fight.

"Some time after, O bull of Bharata's race, Drona, accompanied by all of his pupils, went to the bank of the Ganga to bathe in that sacred stream. And when Drona had plunged into the stream, a strong alligator, sent as it were, by Death himself seized him by the thigh. And though himself quite capable, Drona in a seeming hurry asked his pupil to rescue him. And he said, 'O, kill this monster and rescue me.' Contemporaneously with this speech, Vibhatsu (Arjuna) struck the monster within the water with five sharp arrows irresistible in their course, while the other pupils stood confounded, each at his place. Beholding Arjuna's readiness, Drona considered him to be the foremost of all his pupils, and became highly pleased. The monster, in the meantime cut into pieces by the arrows of Arjuna, released the thigh of illustrious Drona and gave up the ghost. The son of Bharadwaja then addressed the illustrious and mighty car-warrior Arjuna and said, 'Accept, O thou of mighty arms, this very superior and irresistible weapon called Brahmasira with the methods of hurling and recalling it. Thou must not, however, ever use it against any human foe, for if hurled at any foe endued with inferior energy, it might burn the whole universe. It is said, O child, that this weapon hath not a peer in the three worlds. Keep it, therefore, with great care, and listen to what I say. If ever, O hero, any foe, not human, contendeth against thee thou mayst then employ it against him for compassing his death in battle.' Pledging himself to do what he was bid, Vibhatsu then, with joined hands, received that great weapon.

The preceptor then, addressing him again, said, 'None else in this world

will ever become a superior bowman to thee. Vanquished thou shall never be by any foe, and thy achievements will be great.'"

1.124.1

वैशंपायन उवाच
कृतास्त्रान्धार्तराष्ट्रांश्च पाण्डुपुत्रांश्च भारत
दृष्ट्वा द्रोणोऽब्रवीद्राजन्धृतराष्ट्रं जनेश्वरम्

1.124.2

कृपस्य सोमदत्तस्य बाह्लीकस्य च धीमतः
गाङ्गेयस्य च सांनिध्ये व्यासस्य विदुरस्य च

1.124.3

राजन्संप्राप्तविद्यास्ते कुमराः कुरुसत्तम
ते दर्शयेयुः स्वां शिक्षां राजन्ननुमते तव

1.124.4

ततोऽब्रवीन्महाराजः प्रहृष्टेनान्तरात्मना
भारद्वाज महत्कर्म कृतं ते द्विजसत्तम

1.124.5

यदा तु मन्यसे कालं यस्मिन्देशे यथा यथा
तथा तथा विधानाय स्वयमाज्ञापयस्व माम्

1.124.6

स्पृहयाम्यद्य निर्वेदात्पुरुषाणां सचक्षुषाम्
अस्त्रहेतोः पराक्रान्तान्ये मे द्रक्ष्यन्ति पुत्रकान्

1.124.7

क्षत्तर्यद्गुरुराचार्यो ब्रवीति कुरु तत्तथा
न हीदृशं प्रियं मन्ये भविता धर्मवत्सल

1.124.8

ततो राजानमामन्त्र्य विदुरानुगतो बहिः
भारद्वाजो महाप्राज्ञो मापयामास मेदिनीम्
समामवृक्षां निर्गुल्मामुदक्प्रवणसंस्थिताम्

1.124.9

तस्यां भूमौ बलिं चक्रे तिथौ नक्षत्रपूजिते
अवघुष्टं पुरे चापि तदर्थं वदतां वर

1.124.10

रङ्गभूमौ सुविपुलं शास्त्रदृष्टं यथाविधि
प्रेक्षागारं सुविहितं चक्रुस्तत्र च शिल्पिनः
राज्ञः सर्वायुधोपेतं स्त्रीणां चैव नरर्षभ

1.124.11

मञ्चांश्च कारयामासुस्तत्र जानपदा जनाः
विपुलानुच्छ्रयोपेताञ्शिबिकाश्च महाधनाः

1.124.12

तस्मिंस्ततोऽहनि प्राप्ते राजा ससचिवस्तदा
भीष्मं प्रमुखतः कृत्वा कृपं चाचार्यसत्तमम्

1.124.13

मुक्ताजालपरिक्षिप्तं वैडूर्यमणिभूषितम्
शातकुम्भमयं दिव्यं प्रेक्षागारमुपागमत्

1.124.14

गान्धारी च महाभागा कुन्ती च जयतां वर
स्त्रियश्च सर्वा या राज्ञः सप्रेष्याः सपरिच्छदाः
हर्षादारुरुहुर्मञ्चान्मेरुं देवस्त्रियो यथा

1.124.15

ब्राह्मणक्षत्रियाद्यं च चातुर्वर्ण्यं पुराद्द्रुतम्
दर्शनेप्सु समभ्यागात्कुमाराणां कृतास्त्रताम्

1.124.16

प्रवादितैश्च वादित्रैर्जनकौतूहलेन च
महार्णव इव क्षुब्धः समाजः सोऽभवत्तदा

1.124.17

ततः शुक्लाम्बरधरः शुक्लयज्ञोपवीतवान्
शुक्लकेशः सितश्मश्रुः शुक्लमाल्यानुलेपनः

1.124.18

रङ्गमध्यं तदाचार्यः सपुत्रः प्रविवेश ह
नभो जलधरैर्हीनं साङ्गारक इवांशुमान्

1.124.19

स यथासमयं चक्रे बलिं बलवतां वरः
ब्राह्मणांश्चात्र मन्त्रज्ञान्वाचयामास मङ्गलम्

1.124.20

अथ पुण्याहघोषस्य पुण्यस्य तदनन्तरम्
विविशुर्विविधं गृह्य शस्त्रोपकरणं नराः

1.124.21

ततो बद्धतनुत्राणा बद्धकक्ष्या महाबलाः
बद्धतूणाः सधनुषो विविशुर्भरतर्षभाः

1.124.22

अनुज्येष्ठं च ते तत्र युधिष्ठिरपुरोगमाः
चक्रुरस्त्रं महावीर्याः कुमाराः परमाद्भुतम्

1.124.23

केचिच्छराक्षेपभयाच्छिरांस्यवननामिरे
मनुजा धृष्टमपरे वीक्षां चक्रुः सविस्मयाः

1.124.24

ते स्म लक्ष्याणि विविधुर्बाणैर्नामाङ्कशोभितैः
विविधैर्लाघवोत्सृष्टैरुह्यन्तो वाजिभिर्द्रुतम्

1.124.25

तत्कुमारबलं तत्र गृहीतशरकार्मुकम्
गन्धर्वनगराकारं प्रेक्ष्य ते विस्मिताभवन्

1.124.26

सहसा चुक्रुशुस्तत्र नराः शतसहस्रशः
विस्मयोत्फुल्लनयनाः साधु साध्विति भारत

1.124.27

कृत्वा धनुषि ते मार्गान्रथचर्यासु चासकृत्
गजपृष्ठेऽश्वपृष्ठे च नियुद्धे च महाबलाः

1.124.28

गृहीतखड्गचर्माणस्ततो भूयः प्रहारिणः
त्सरुमार्गान्यथोद्दिष्टांश्चेरुः सर्वासु भूमिषु

1.124.29

लाघवं सौष्ठवं शोभां स्थिरत्वं दृढमुष्टिताम्
ददृशुस्तत्र सर्वेषां प्रयोगे खड्गचर्मणाम्

1.124.30

अथ तौ नित्यसंहृष्टौ सुयोधनवृकोदरौ
अवतीर्णौ गदाहस्तावेकशृङ्गाविवाचलौ

1.124.31

बद्धकक्ष्यौ महाबाहू पौरुषे पर्यवस्थितौ
बृंहन्तौ वाशिताहेतोः समदाविव कुञ्जरौ

1.124.32

तौ प्रदक्षिणसव्यानि मण्डलानि महाबलौ
चेरतुर्निर्मलगदौ समदाविव गोवृषौ

1.124.33

विदुरो धृतराष्ट्राय गान्धार्यै पाण्डवारणिः
न्यवेदयेतां तत्सर्वं कुमाराणां विचेष्टितम्

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'O thou of Bharata's race, beholding the sons of Dhritarashtra and Pandu accomplished in arms, Drona, O monarch, addressed king Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the wise son of Ganga (Bhishma), Vyasa, and Vidura, and said, 'O best of Kuru kings, thy children have completed their education. With thy permission, O king, let them now show their proficiency.' Hearing him, the king said with a gladdened heart, 'O best of Brahmanas, thou hast, indeed, accomplished a great deed. Command me thyself as to the place and the time where and when and the manner also in which the trial may be held. Grief arising from my own blindness maketh me envy those who, blessed with sight, will behold my children's prowess in arm. O Kshatri (Vidura), do all that Drona sayeth. O thou devoted to virtue, I think there is nothing that can be more agreeable to me.' Then Vidura, giving the necessary assurance to the king, went out to do what he was bid. And Drona endued with great wisdom, then measured out a piece of land that was void of trees and thickets and furnished with wells and springs. And upon the spot of land so measured out, Drona, that first of eloquent men, selecting a lunar day when the star ascendant was auspicious, offered up sacrifice unto the gods in the presence of the citizens assembled by proclamation to witness the same. And then, O bull among men, the artificers of the king built thereon a large and elegant stage according to the rules laid down in the scriptures, and it was furnished with all kinds of weapons. They also built another elegant hall for the lady-spectators. And the citizens constructed many platforms while the wealthier of them pitched many spacious and high tents all around.

"When the day fixed for the Tournament came, the king accompanied by his ministers, with Bhishma and Kripa, the foremost of preceptors, walking ahead, came unto that theatre of almost celestial beauty constructed of pure gold, and decked with strings of pearls and stones of lapis lazuli. And, O first of victorious men, Gandhari blessed with great good fortune and Kunti, and the other ladies of the royal house-hold, in gorgeous attire and accompanied by their waiting women, joyfully ascended the platforms, like celestial ladies ascending the Sumeru mountain. And the four orders including the Brahmanas and Kshatriyas, desirous of beholding the princes' skill in arms, left the city and came running to the spot. And so impatient was every one to behold the spectacle, that the vast crowd assembled there in almost an instant. And with the sounds of trumpets and drums and the

noise of many voices, that vast concourse appeared like an agitated ocean.

"At last, Drona accompanied by his son, dressed in white (attire), with a white sacred thread, white locks, white beard, white garlands, and white sandal-paste rubbed over his body, entered the lists. It seemed as if the Moon himself accompanied by the planet Mars appeared in an unclouded sky. On entering Bharadwaja performed timely worship and caused Brahmanas versed in mantras to celebrate the auspicious rites. And after auspicious and sweet-sounding musical instruments had been struck up as a propitiatory ceremony, some persons entered, equipped with various arms. And then having girded up their loins, those mighty warriors, those foremost ones of Bharata's race (the princes) entered, furnished with finger-protectors (gauntlet), and bows, and quivers. And with Yudhishthira at their head, the valiant princes entered in order of age and began to show wonderful skill with their weapons. Some of the spectators lowered their heads, apprehending fall of arrows while others fearlessly gazed on with wonder. And riding swiftly on horses and managing them 'dexterously' the princes began to hit marks with shafts engraved with their respective names. And seeing the prowess of the princes armed with bows and arrows, the spectators thought that they were beholding the city of the Gandharvas, became filled with amazement. And, O Bharata, all on a sudden, some hundreds and thousands, with eyes wide open in wonder, exclaimed, 'Well done! Well done!' And having repeatedly displayed their skill and dexterity in the use of bows and arrows and in the management of cars, the mighty warriors took up their swords and bucklers, and began to range the lists, playing their weapons. The spectators saw (with wonder) their agility, the symmetry of their bodies, their grace, their calmness, the firmness of their grasp and their deftness in the use of sword and buckler. Then Vrikodara and Suyodhana, internally delighted (at the prospect of fight), entered the arena, mace in hand, like two single-peaked mountains. And those mighty-armed warriors braced their loins, and summoning all their energy, roared like two infuriate elephants contending for a cow-elephant; and like two infuriated elephants those mighty heroes faultlessly (in consonance with the dictates of the science of arm) careered right and left, circling the lists. And Vidura described to Dhritarashtra and the mother of the Pandavas (Kunti) and Gandhari, all the feats of the princes.'"

1.125.1

वैशंपायन उवाच
कुरुराजे च रङ्गस्थे भीमे च बलिनां वरे
पक्षपातकृतस्नेहः स द्विधेवाभवज्जनः

1.125.2

हा वीर कुरुराजेति हा भीमेति च नर्दताम्
पुरुषाणां सुविपुलाः प्रणादाः सहसोत्थिताः

1.125.3

ततः क्षुब्धार्णवनिभं रङ्गमालोक्य बुद्धिमान्
भारद्वाजः प्रियं पुत्रमश्वत्थामानमब्रवीत्

1.125.4

वारयैतौ महावीर्यौ कृतयोग्यावुभावपि
मा भूद्रङ्गप्रकोपोऽयं भीमदुर्योधनोद्भवः

1.125.5

ततस्तावुद्यतगदौ गुरुपुत्रेण वारितौ
युगान्तानिलसंक्षुब्धौ महावेगाविवार्णवौ

1.125.6

ततो रङ्गाङ्गणगतो द्रोणो वचनमब्रवीत्
निवार्य वादित्रगणं महामेघनिभस्वनम्

1.125.7

यो मे पुत्रात्प्रियतरः सर्वास्त्रविदुषां वरः
ऐन्द्रिरिन्द्रानुजसमः स पार्थो दृश्यतामिति

1.125.8

आचार्यवचनेनाथ कृतस्वस्त्ययनो युवा
बद्धगोधाङ्गुलित्राणः पूर्णतूणः सकार्मुकः

1.125.9

काञ्चनं कवचं बिभ्रत्प्रत्यदृश्यत फल्गुनः
सार्कः सेन्द्रायुधतडित्ससंध्य इव तोयदः

1.125.10

ततः सर्वस्य रङ्गस्य समुत्पिञ्जोऽभवन्महान्
प्रावाद्यन्त च वाद्यानि सशङ्खानि समन्ततः

1.125.11

एष कुन्तीसुतः श्रीमानेष पाण्डवमध्यमः
एष पुत्रो महेन्द्रस्य कुरूणामेष रक्षिता

1.125.12

एषोऽस्त्रविदुषां श्रेष्ठ एष धर्मभृतां वरः
एष शीलवतां चापि शीलज्ञाननिधिः परः

1.125.13

इत्येवमतुला वाचः शृण्वन्त्याः प्रेक्षकेरिताः
कुन्त्याः प्रस्नवसंमिश्रैरस्रैः क्लिन्नमुरोऽभवत्

1.125.14

तेन शब्देन महता पूर्णश्रुतिरथाब्रवीत्
धृतराष्ट्रो नरश्रेष्ठो विदुरं हृष्टमानसः

1.125.15

क्षत्तः क्षुब्धार्णवनिभः किमेष सुमहास्वनः
सहसैवोत्थितो रङ्गे भिन्दन्निव नभस्तलम्

1.125.16

विदुर उवाच
एष पार्थो महाराज फल्गुनः पाण्डुनन्दनः
अवतीर्णः सकवचस्तत्रैष सुमहास्वनः

1.125.17

धृतराष्ट्र उवाच
धन्योऽस्म्यनुगृहीतोऽस्मि रक्षितोऽस्मि महामते
पृथारणिसमुद्भूतैस्त्रिभिः पाण्डववह्निभिः

1.125.18

वैशंपायन उवाच
तस्मिन्समुदिते रङ्गे कथंचित्पर्यवस्थिते
दर्शयामास बीभत्सुराचार्यादस्त्रलाघवम्

1.125.19

आग्नेयेनासृजद्वह्निं वारुणेनासृजत्पयः
वायव्येनासृजद्वायुं पार्जन्येनासृजद्घनान्

1.125.20

भौमेन प्राविशद्भूमिं पार्वतेनासृजद्गिरीन्
अन्तर्धानेन चास्त्रेण पुनरन्तर्हितोऽभवत्

1.125.21

क्षणात्प्रांशुः क्षणाद्ध्रस्वः क्षणाच्च रथधूर्गतः
क्षणेन रथमध्यस्थः क्षणेनावापतन्महीम्

1.125.22

सुकुमारं च सूक्ष्मं च गुरुं चापि गुरुप्रियः
सौष्ठवेनाभिसंयुक्तः सोऽविध्यद्विविधैः शरैः

1.125.23

भ्रमतश्च वराहस्य लोहस्य प्रमुखे समम्
पञ्च बाणानसंसक्तान्स मुमोचैकबाणवत्

1.125.24

गव्ये विषाणकोशे च चले रज्ज्ववलम्बिते
निचखान महावीर्यः सायकानेकविंशतिम्

1.125.25

इत्येवमादि सुमहत्खड्गे धनुषि चाभवत्
गदायां शस्त्रकुशलो दर्शनानि व्यदर्शयत्

1.125.26

ततः समाप्तभूयिष्ठे तस्मिन्कर्मणि भारत
मन्दीभूते समाजे च वादित्रस्य च निस्वने

1.125.27

द्वारदेशात्समुद्भूतो माहात्म्य बलसूचकः
वज्रनिष्पेषसदृशः शुश्रुवे भुजनिस्वनः

1.125.28

दीर्यन्ते किं नु गिरयः किं स्विद्भूमिर्विदीर्यते
किं स्विदापूर्यते व्योम जलभारघनैर्घनैः

1.125.29

रङ्गस्यैवं मतिरभूत्क्षणेन वसुधाधिप
द्वारं चाभिमुखाः सर्वे बभूवुः प्रेक्षकास्तदा

1.125.30

पञ्चभिर्भ्रातृभिः पार्थैर्द्रोणः परिवृतो बभौ
पञ्चतारेण संयुक्तः सावित्रेणेव चन्द्रमाः

1.125.31

अश्वत्थाम्ना च सहितं भ्रातॄणां शतमूर्जितम्
दुर्योधनममित्रघ्नमुत्थितं पर्यवारयत्

1.125.32

स तैस्तदा भ्रातृभिरुद्यतायुधै;र्वृतो गदापाणिरवस्थितैः स्थितः
बभौ यथा दानवसंक्षये पुरा; पुरंदरो देवगणैः समावृतः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana continued, 'Upon the Kuru king and Bhima, the foremost of all endued with strength, having entered the arena, the spectators were divided into two parties in consequence of the partiality swaying their affections. Some cried, 'Behold the heroic king of the Kurus!'--some--'Behold

[paragraph continues] Bhima!'--And on account of these cries, there was, all on a sudden, a loud uproar. And seeing the place become like a troubled ocean, the intelligent Bharadwaja said unto his dear son, Aswatthaman, 'Restrain both these mighty warriors so proficient in arms. Let not the ire of the assembly be provoked by this combat of Bhima and Duryodhana.'

"Vaisampayana continued, 'Then the son of the preceptor of the princes restrained those combatants with their maces uplifted and resembling two swollen oceans agitated by the winds that blow at the universal dissolution. And Drona himself entering the yard of the arena commanded the musicians to stop, and with a voice deep as that of the clouds addressed these words, 'Behold ye now that Partha who is dearer to me than my own son, the master of all arms, the son of Indra himself, and like unto the younger brother of Indra, (Vishnu)! And having performed the propitiatory rites, the youthful Phalguna, equipped with the finger protector (gauntlet) and his quiver full of shafts and bow in hand, donning his golden mail, appeared in the lists even like an evening cloud reflecting the rays of the setting sun and illumined by the hues of the rainbow and flashes of lightning.

"On seeing Arjuna, the whole assembly were delighted and conchs began to be blown all around with other musical instruments. And there arose a great uproar in consequence of the spectators' exclaiming,--'This is the graceful son of Kunti!'--'This is the middle (third) Pandava!'--'This is the son of the mighty Indra!'--'This is the protector of the Kurus'--'This is the foremost of those versed in arms!'--'This is the foremost of all cherishers of virtue!'--'This is the foremost of the persons of correct behaviour, the great repository of the knowledge of manners!' At those exclamations, the tears of Kunti, mixing with the milk of her breast, wetted her bosom. And his ears being filled with that uproar, that first of men, Dhritarashtra, asked Vidura in delight, 'O Kshatri, what is this great uproar for, like unto that of the troubled ocean, arising all on a sudden and rending the very heavens?' Vidura replied, 'O mighty monarch, the son of Pandu and Pritha, Phalguna, clad in mail hath entered the lists. And hence this uproar!' Dhritarashtra said, 'O thou of soul so great, by the three fires sprung from Pritha who is even like the sacred fuel, I have, indeed, been blessed, favoured and protected!'

"Vaisampayana continued, 'When the spectators, excited with delight, had somewhat regained their equanimity, Vibhatsu began to display his lightness in the use of weapons. By the Agneya weapon, he created fire, and by the Varuna weapon he created water, by the Vayavya weapon, he created air, and by the Parjanya weapon he created clouds. And by the Bhauma weapon, he created land, and by the Parvatya weapon, he brought mountains into being. By the Antardhana weapon all these were made to disappear. Now the beloved one of his preceptor (Arjuna) appeared tall and now short; now he was seen on the yoke of his car, and now on the car itself; and the next moment he was on the ground. And the hero favoured

by his practised dexterity, hit with his various butts--some tender, some fine and some of thick composition. And like one shaft, he let fly at a time into the mouth of a moving iron-boar five shafts together from his bow-string. And that hero of mighty energy discharged one and twenty arrows into the hollow of a cow's horn hung up on a rope swaying to and fro. In this manner, O sinless one, Arjuna showed his profound skill in the use of sword, bow, and mace, walking over the lists in circles.

"And, O Bharata, when the exhibition had well-nigh ended, the excitement of the spectators had cooled, and the sounds of instruments had died out there was heard proceeding from the gate, the slapping of arms, betokening might and strength, and even like unto the roar of the thunder. And, O king, as soon as this sound was heard, the assembled multitude instantly thought, 'Are the mountains splitting or is the earth itself rending asunder, or is the welkin resounding with the roar of gathering clouds? And then all the spectators turned their eyes towards the gate. And Drona stood, surrounded by the five brothers, the sons of Pritha, and looked like the moon in conjunction with the five-starred constellation Hasta. And Duryodhana, that slayer of foes, stood up in haste and was surrounded by his century of haughty brothers with Aswatthaman amongst them. And that prince, mace in hand, thus surrounded by his hundred brothers with uplifted weapons appeared like Purandara in days of yore, encircled by the celestial host on the occasion of the battle with the Danavas.'"

1.126.1

वैशंपायन उवाच
दत्तेऽवकाशे पुरुषैर्विस्मयोत्फुल्ललोचनैः
विवेश रङ्गं विस्तीर्णं कर्णः परपुरंजयः

1.126.2

सहजं कवचं बिभ्रत्कुण्डलोद्द्योतिताननः
सधनुर्बद्धनिस्त्रिंशः पादचारीव पर्वतः

1.126.3

कन्यागर्भः पृथुयशाः पृथायाः पृथुलोचनः
तीक्ष्णांशोर्भास्करस्यांशः कर्णोऽरिगणसूदनः

1.126.4

सिंहर्षभगजेन्द्राणां तुल्यवीर्यपराक्रमः
दीप्तिकान्तिद्युतिगुणैः सूर्येन्दुज्वलनोपमः

1.126.5

प्रांशुः कनकतालाभः सिंहसंहननो युवा
असंख्येयगुणः श्रीमान्भास्करस्यात्मसंभवः

1.126.6

स निरीक्ष्य महाबाहुः सर्वतो रङ्गमण्डलम्
प्रणामं द्रोणकृपयोर्नात्यादृतमिवाकरोत्

1.126.7

स सामाजजनः सर्वो निश्चलः स्थिरलोचनः
कोऽयमित्यागतक्षोभः कौतूहलपरोऽभवत्

1.126.8

सोऽब्रवीन्मेघधीरेण स्वरेण वदतां वरः
भ्राता भ्रातरमज्ञातं सावित्रः पाकशासनिम्

1.126.9

पार्थ यत्ते कृतं कर्म विशेषवदहं ततः
करिष्ये पश्यतां नॄणां मात्मना विस्मयं गमः

1.126.10

असमाप्ते ततस्तस्य वचने वदतां वर
यन्त्रोत्क्षिप्त इव क्षिप्रमुत्तस्थौ सर्वतो जनः

1.126.11

प्रीतिश्च पुरुषव्याघ्र दुर्योधनमथास्पृशत्
ह्रीश्च क्रोधश्च बीभत्सुं क्षणेनान्वविशच्च ह

1.126.12

ततो द्रोणाभ्यनुज्ञातः कर्णः प्रियरणः सदा
यत्कृतं तत्र पार्थेन तच्चकार महाबलः

1.126.13

अथ दुर्योधनस्तत्र भ्रातृभिः सह भारत
कर्णं परिष्वज्य मुदा ततो वचनमब्रवीत्

1.126.14

स्वागतं ते महाबाहो दिष्ट्या प्राप्तोऽसि मानद
अहं च कुरुराज्यं च यथेष्टमुपभुज्यताम्

1.126.15

कर्ण उवाच
कृतं सर्वेण मेऽन्येन सखित्वं च त्वया वृणे
द्वन्द्वयुद्धं च पार्थेन कर्तुमिच्छामि भारत

1.126.16

दुर्योधन उवाच
भुङ्क्ष्व भोगान्मया सार्धं बन्धूनां प्रियकृद्भव
दुर्हृदां कुरु सर्वेषां मूर्ध्नि पादमरिंदम

1.126.17

वैशंपायन उवाच
ततः क्षिप्तमिवात्मानं मत्वा पार्थोऽभ्यभाषत
कर्णं भ्रातृसमूहस्य मध्येऽचलमिव स्थितम्

1.126.18

अनाहूतोपसृप्तानामनाहूतोपजल्पिनाम्
ये लोकास्तान्हतः कर्ण मया त्वं प्रतिपत्स्यसे

1.126.19

कर्ण उवाच
रङ्गोऽयं सर्वसामान्यः किमत्र तव फल्गुन
वीर्यश्रेष्ठाश्च राजन्या बलं धर्मोऽनुवर्तते

1.126.20

किं क्षेपैर्दुर्बलाश्वासैः शरैः कथय भारत
गुरोः समक्षं यावत्ते हराम्यद्य शिरः शरैः

1.126.21

वैशंपायन उवाच
ततो द्रोणाभ्यनुज्ञातः पार्थः परपुरंजयः
भ्रातृभिस्त्वरयाश्लिष्टो रणायोपजगाम तम्

1.126.22

ततो दुर्योधनेनापि सभ्रात्रा समरोद्यतः
परिष्वक्तः स्थितः कर्णः प्रगृह्य सशरं धनुः

1.126.23

ततः सविद्युत्स्तनितैः सेन्द्रायुधपुरोजवैः
आवृतं गगनं मेघैर्बलाकापङ्क्तिहासिभिः

1.126.24

ततः स्नेहाद्धरिहयं दृष्ट्वा रङ्गावलोकिनम्
भास्करोऽप्यनयन्नाशं समीपोपगतान्घनान्

1.126.25

मेघच्छायोपगूढस्तु ततोऽदृश्यत पाण्डवः
सूर्यातपपरिक्षिप्तः कर्णोऽपि समदृश्यत

1.126.26

धार्तराष्ट्रा यतः कर्णस्तस्मिन्देशे व्यवस्थिताः
भारद्वाजः कृपो भीष्मो यतः पार्थस्ततोऽभवन्

1.126.27

द्विधा रङ्गः समभवत्स्त्रीणां द्वैधमजायत
कुन्तिभोजसुता मोहं विज्ञातार्था जगाम ह

1.126.28

तां तथा मोहसंपन्नां विदुरः सर्वधर्मवित्
कुन्तीमाश्वासयामास प्रोक्ष्याद्भिश्चन्दनोक्षितैः

1.126.29

ततः प्रत्यागतप्राणा तावुभावपि दंशितौ
पुत्रौ दृष्ट्वा सुसंतप्ता नान्वपद्यत किंचन

1.126.30

तावुद्यतमहाचापौ कृपः शारद्वतोऽब्रवीत्
द्वन्द्वयुद्धसमाचारे कुशलः सर्वधर्मवित्

1.126.31

अयं पृथायास्तनयः कनीयान्पाण्डुनन्दनः
कौरवो भवता सार्धं द्वन्द्वयुद्धं करिष्यति

1.126.32

त्वमप्येवं महाबाहो मातरं पितरं कुलम्
कथयस्व नरेन्द्राणां येषां त्वं कुलवर्धनः
ततो विदित्वा पार्थस्त्वां प्रतियोत्स्यति वा न वा

1.126.33

एवमुक्तस्य कर्णस्य व्रीडावनतमाननम्
बभौ वर्षाम्बुभिः क्लिन्नं पद्ममागलितं यथा

1.126.34

दुर्योधन उवाच
आचार्य त्रिविधा योनी राज्ञां शास्त्रविनिश्चये
तत्कुलीनश्च शूरश्च सेनां यश्च प्रकर्षति

1.126.35

यद्ययं फल्गुनो युद्धे नाराज्ञा योद्धुमिच्छति
तस्मादेषोऽङ्गविषये मया राज्येऽभिषिच्यते

1.126.36

वैशंपायन उवाच
ततस्तस्मिन्क्षणे कर्णः सलाजकुसुमैर्घटैः
काञ्चनैः काञ्चने पीठे मन्त्रविद्भिर्महारथः
अभिषिक्तोऽङ्गराज्ये स श्रिया युक्तो महाबलः

1.126.37

सच्छत्रवालव्यजनो जयशब्दान्तरेण च
उवाच कौरवं राजा राजानं तं वृषस्तदा

1.126.38

अस्य राज्यप्रदानस्य सदृशं किं ददानि ते
प्रब्रूहि राजशार्दूल कर्ता ह्यस्मि तथा नृप
अत्यन्तं सख्यमिच्छामीत्याह तं स सुयोधनः

1.126.39

एवमुक्तस्ततः कर्णस्तथेति प्रत्यभाषत
हर्षाच्चोभौ समाश्लिष्य परां मुदमवापतुः

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana continued, 'When the spectators, with eyes expanded with wonder, made way for that subjugator of hostile cities, Karna, that hero with his natural mail and face brightened with ear-rings, took up his bow and girded on his sword, and then entered the spacious lists, like a walking cliff. That far-famed destroyer of hostile hosts, the large-eyed Karna, was born of Pritha in her maidenhood. He was a portion of the hot-beamed Sun and his energy and prowess were like unto those of the lion, or the bull, or the leader of a herd of elephants. In splendour he resembled the Sun, in loveliness the Moon, and in energy the fire. Begotten by the Sun himself, he was tall in stature like a golden palm tree, and, endued with the vigour of youth, he was capable of slaying a lion. Handsome in features, he was possessed of countless accomplishments. The mighty-armed warrior, eyeing all around the arena, bowed indifferently to Drona and Kripa. And the entire assembly, motionless and with steadfast gaze, thought, 'Who is he?' And they became agitated in their curiosity to know the warrior. And that foremost of eloquent men, the offspring of the Sun, in a voice deep as that of the clouds, addressed his unknown brother, the son of the subduer

of the Asura, Paka (Indra), saying, 'O Partha, I shall perform feats before this gazing multitude; excelling all thou hast performed! Beholding them, thou shall be amazed.' And, O thou best of those blest with speech, he had hardly done when the spectators stood up all at once, uplifted by some instrument, as it were. And, O tiger among men, Duryodhana was filled with delight, while Vibhatsu was instantly all abashment and anger. Then with the permission of Drona, the mighty Karna, delighting in battle, there did all that Partha had done before. And, O Bharata, Duryodhana with his brothers thereupon embraced Karna in joy and then addressed him saying, 'Welcome O mighty-armed warrior! I have obtained thee by good fortune, O polite one! Live thou as thou pleasest, and command me, and the kingdom of the Kurus.' Kama replied, 'When thou hast said it, I regard it as already accomplished. I only long for thy friendship. And, O lord, my wish is even for a single combat with Arjuna.' Duryodhana said, 'Do thou with me enjoy the good things of life! Be thou the benefactor of thy friend, and, O represser of enemies, place thou thy feet on the heads of all foes."

"Vaisampayanacontinued, 'Arjuna, after this, deeming himself disgraced, said unto Karna stationed amidst the brothers like unto a cliff, 'That path which the unwelcome intruder and the uninvited talker cometh to, shall be thine, O Karna, for thou shall be slain by me.' Karna replied, 'This arena is meant for all, not for thee alone, O Phalguna! They are kings who are superior in energy; and verily the Kshatriya regardeth might and might alone. What need of altercation which is the exercise of the weak? O Bharata, speak then in arrows until with arrows I strike off thy head today before the preceptor himself!'

"Vaisampayana continued, 'Hastily embraced by his brothers, Partha that subduer of hostile cities, with the permission of Drona, advanced for the combat. On the other side, Karna, having been embraced by Duryodhana with his brothers, taking up his bow and arrows, stood ready for the fight. Then the firmament became enveloped in clouds emitting flashes of lightning, and the coloured bow of Indra appeared shedding its effulgent rays. And the clouds seemed to laugh on account of the rows of white cranes that were then on the wing. And seeing Indra thus viewing the arena from affection (for his son), the sun too dispersed the clouds from over his own offspring. And Phalguna remained deep hid under cover of the clouds, while Karna remained visible, being surrounded by the rays of the Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and Kripa and Bhishma remained with Partha. And the assembly was divided, as also the female spectators. And knowing the state of things, Kunti the daughter of Bhoja, swooned away. And by the help of female attendants, Vidura, versed in the lore of all duties, revived the insensible Kunti by sprinkling sandal-paste and water on her person. On being restored to consciousness, Kunti, seeing her two sons clad in mail, was seized with fear, but she could do nothing (to protect them). And beholding both the warriors with bows

strung in their hands the son of Saradwat, viz., Kripa, knowing all duties and cognisant of the rules regulating duels, addressed Karna, saying 'This Pandava, who is the youngest son of Kunti, belongeth to the Kaurava race: he will engage in combat with thee. But, O mighty-armed one, thou too must tell us thy lineage and the names of thy father and mother and the royal line of which thou art the ornament. Learning all this, Partha will fight with thee or not (as he will think fit). Sons of kings never fight with men of inglorious lineage.'

"Vaisampayana continued, 'When he was thus addressed by Kripa, Karna's countenance became like unto a lotus pale and torn with the pelting showers in the rainy season. Duryodhana said, 'O preceptor, verily the scriptures have it that three classes of persons can lay claim to royalty, viz., persons of the blood royal, heroes, and lastly, those that lead armies. If Phalguna is unwilling to fight with one who is not a king, I will install Karna as king of Anga.'

"Vaisampayana said, 'At that very moment, seated on a golden seat, with parched paddy and with flowers and water-pots and much gold, the mighty warrior Karna was installed king by Brahmanas versed in mantras. And the royal umbrella was held over his head, while Yak-tails waved around that redoubtable hero of graceful mien. And the cheers, having ceased, king (Karna) said unto the Kaurava Duryodhana, 'O tiger among monarchs, what shall I give unto thee that may compare with thy gift of a kingdom? O king, I will do all thou biddest!' And Suyodhana said unto him, 'I eagerly wish for thy friendship.' Thus spoken to, Karna replied, 'Be it so.' And they embraced each other in joy, and experienced great happiness.'"

1.127.1

वैशंपायन उवाच
ततः स्रस्तोत्तरपटः सप्रस्वेदः सवेपथुः
विवेशाधिरथो रङ्गं यष्टिप्राणो ह्वयन्निव

1.127.2

तमालोक्य धनुस्त्यक्त्वा पितृगौरवयन्त्रितः
कर्णोऽभिषेकार्द्रशिराः शिरसा समवन्दत

1.127.3

ततः पादाववच्छाद्य पटान्तेन ससंभ्रमः
पुत्रेति परिपूर्णार्थमब्रवीद्रथसारथिः

1.127.4

परिष्वज्य च तस्याथ मूर्धानं स्नेहविक्लवः
अङ्गराज्याभिषेकार्द्रमश्रुभिः सिषिचे पुनः

1.127.5

तं दृष्ट्वा सूतपुत्रोऽयमिति निश्चित्य पाण्डवः
भीमसेनस्तदा वाक्यमब्रवीत्प्रहसन्निव

1.127.6

न त्वमर्हसि पार्थेन सूतपुत्र रणे वधम्
कुलस्य सदृशस्तूर्णं प्रतोदो गृह्यतां त्वया

1.127.7

अङ्गराज्यं च नार्हस्त्वमुपभोक्तुं नराधम
श्वा हुताशसमीपस्थं पुरोडाशमिवाध्वरे

1.127.8

एवमुक्तस्ततः कर्णः किंचित्प्रस्फुरिताधरः
गगनस्थं विनिःश्वस्य दिवाकरमुदैक्षत

1.127.9

ततो दुर्योधनः कोपादुत्पपात महाबलः
भ्रातृपद्मवनात्तस्मान्मदोत्कट इव द्विपः

1.127.10

सोऽब्रवीद्भीमकर्माणं भीमसेनमवस्थितम्
वृकोदर न युक्तं ते वचनं वक्तुमीदृशम्

1.127.11

क्षत्रियाणां बलं ज्येष्ठं योद्धव्यं क्षत्रबन्धुना
शूराणां च नदीनां च प्रभवा दुर्विदाः किल

1.127.12

सलिलादुत्थितो वह्निर्येन व्याप्तं चराचरम्
दधीचस्यास्थितो वज्रं कृतं दानवसूदनम्

1.127.13

आग्नेयः कृत्तिकापुत्रो रौद्रो गाङ्गेय इत्यपि
श्रूयते भगवान्देवः सर्वगुह्यमयो गुहः

1.127.14

क्षत्रियाभ्यश्च ये जाता ब्राह्मणास्ते च विश्रुताः
आचार्यः कलशाज्जातः शरस्तम्बाद्गुरुः कृपः
भवतां च यथा जन्म तदप्यागमितं नृपैः

1.127.15

सकुण्डलं सकवचं दिव्यलक्षणलक्षितम्
कथमादित्यसंकाशं मृगी व्याघ्रं जनिष्यति

1.127.16

पृथिवीराज्यमर्होऽयं नाङ्गराज्यं नरेश्वरः
अनेन बाहुवीर्येण मया चाज्ञानुवर्तिना

1.127.17

यस्य वा मनुजस्येदं न क्षान्तं मद्विचेष्टितम्
रथमारुह्य पद्भ्यां वा विनामयतु कार्मुकम्

1.127.18

ततः सर्वस्य रङ्गस्य हाहाकारो महानभूत्
साधुवादानुसंबद्धः सूर्यश्चास्तमुपागमत्

1.127.19

ततो दुर्योधनः कर्णमालम्ब्याथ करे नृप
दीपिकाग्निकृतालोकस्तस्माद्रङ्गाद्विनिर्ययौ

1.127.20

पाण्डवाश्च सहद्रोणाः सकृपाश्च विशां पते
भीष्मेण सहिताः सर्वे ययुः स्वं स्वं निवेशनम्

1.127.21

अर्जुनेति जनः कश्चित्कश्चित्कर्णेति भारत
कश्चिद्दुर्योधनेत्येवं ब्रुवन्तः प्रस्थितास्तदा

1.127.22

कुन्त्याश्च प्रत्यभिज्ञाय दिव्यलक्षणसूचितम्
पुत्रमङ्गेश्वरं स्नेहाच्छन्ना प्रीतिरवर्धत

1.127.23

दुर्योधनस्यापि तदा कर्णमासाद्य पार्थिव
भयमर्जुनसांजातं क्षिप्रमन्तरधीयत

1.127.24

स चापि वीरः कृतशस्त्रनिश्रमः; परेण साम्नाभ्यवदत्सुयोधनम्
युधिष्ठिरस्याप्यभवत्तदा मति;र्न कर्णतुल्योऽस्ति धनुर्धरः क्षितौ

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana said, 'After this, with his sheet loosely hanging down, Adhiratha entered the lists, perspiring and trembling, and supporting himself on a staff.

"Seeing him, Karna left his bow and impelled by filial regard bowed down his head still wet with the water of inauguration. And them the charioteer, hurriedly covering his feet with the end of his sheet, addressed Karna crowned with success as his son. And the charioteer embraced Karna and from excess of affection bedewed his head with tears, that head still wet with the water sprinkled over it on account of the coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena took Karna for a charioteer's son, and said by way of ridicule, 'O son of a charioteer, thou dost not deserve death in fight at the hands of Partha. As befits thy race take thou anon the whip. And, O worst of mortals, surely thou art not worthy to sway the

kingdom of Anga, even as a dog doth not deserve the butter placed before the sacrificial fire.' Karna, thus addressed, with slightly quivering lips fetched a deep sigh, looked at the God of the day in the skies. And even as a mad elephant riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath from among his brothers, and addressed that performer of dreadful deeds, Bhimasena, present there, 'O Vrikodara, it behoveth thee not to speak such words. Might is the cardinal virtue of a Kshatriya, and even a Kshatriya of inferior birth deserveth to be fought with. The lineage of heroes, like the sources of a lordly river, is ever unknown. The fire that covereth the whole world riseth from the waters. The thunder that slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The illustrious deity Guha, who combines in his composition the portions of all the other deities is of a lineage unknown. Some call him the offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga. It hath been heard by us that persons born in the Kashatriya order have become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained the eternal Brahma. The foremost of all wielders of weapons, the preceptor Drona hath been born in a waterpot and Kripa of the race of Gotama hath sprung from a clump of heath. Your own births, ye Pandava princes, are known to me. Can a she-deer bring forth a tiger (like Karna), of the splendour of the Sun, and endued with every auspicious mark, and born also with a natural mail and ear-rings? This prince among men deserveth the sovereignty of the world, not of Anga only, in consequence of the might of his arm and my swearing to obey him in everything. If there be anybody here to whom all that I have done unto Karna hath become intolerable, let him ascend his chariot and bend his bow with the help of his feet.'

"Vaisampayana continued, 'Then there arose a confused murmur amongst the spectators approving of Duryodhana's speech. The sun, however, went down, but prince Duryodhana taking Karna's hand led him out of the arena lighted with countless lamps. And, O king, the Pandavas also, accompanied by Drona and Kripa and Bhishma, returned to their abodes. And the people, too, came away, some naming Arjuna, some Karna, and some Duryodhana (as the victor of the day). And Kunti, recognising her son in Karna by the various auspicious marks on his person and beholding him installed in the sovereignty of Anga, was from motherly affection, very pleased. And Duryodhana, O monarch, having obtained Karna (in this way), banished his fears arising out of Arjuna's proficiency in arms. And the heroic Karna, accomplished in arms, began to gratify Duryodhana by sweet speeches, while Yudhishthira was impressed with the belief that there was no warrior on earth like unto Karna.'"

1.128.1

वैशंपायन उवाच
ततः शिष्यान्समानीय आचार्यार्थमचोदयत्
द्रोणः सर्वानशेषेण दक्षिणार्थं महीपते

1.128.2

पाञ्चालराजं द्रुपदं गृहीत्वा रणमूर्धनि
पर्यानयत भद्रं वः सा स्यात्परमदक्षिणा

1.128.3

तथेत्युक्त्वा तु ते सर्वे रथैस्तूर्णं प्रहारिणः
आचार्यधनदानार्थं द्रोणेन सहिता ययुः

1.128.4

ततोऽभिजग्मुः पाञ्चालान्निघ्नन्तस्ते नरर्षभाः
ममृदुस्तस्य नगरं द्रुपदस्य महौजसः

1.128.5

ते यज्ञसेनं द्रुपदं गृहीत्वा रणमूर्धनि
उपाजह्रुः सहामात्यं द्रोणाय भरतर्षभाः

1.128.6

भग्नदर्पं हृतधनं तथा च वशमागतम्
स वैरं मनसा ध्यात्वा द्रोणो द्रुपदमब्रवीत्

1.128.7

प्रमृद्य तरसा राष्ट्रं पुरं ते मृदितं मया
प्राप्य जीवन्रिपुवशं सखिपूर्वं किमिष्यते

1.128.8

एवमुक्त्वा प्रहस्यैनं निश्चित्य पुनरब्रवीत्
मा भैः प्राणभयाद्राजन्क्षमिणो ब्राह्मणा वयम्

1.128.9

आश्रमे क्रीडितं यत्तु त्वया बाल्ये मया सह
तेन संवर्धितः स्नेहस्त्वया मे क्षत्रियर्षभ

1.128.10

प्रार्थयेयं त्वया सख्यं पुनरेव नरर्षभ
वरं ददामि ते राजन्राज्यस्यार्धमवाप्नुहि

1.128.11

अराजा किल नो राज्ञां सखा भवितुमर्हति
अतः प्रयतितं राज्ये यज्ञसेन मया तव

1.128.12

राजासि दक्षिणे कूले भागीरथ्याहमुत्तरे
सखायं मां विजानीहि पाञ्चाल यदि मन्यसे

1.128.13

द्रुपद उवाच
अनाश्चर्यमिदं ब्रह्मन्विक्रान्तेषु महात्मसु
प्रीये त्वयाहं त्वत्तश्च प्रीतिमिच्छामि शाश्वतीम्

1.128.14

वैशंपायन उवाच
एवमुक्तस्तु तं द्रोणो मोक्षयामास भारत
सत्कृत्य चैनं प्रीतात्मा राज्यार्धं प्रत्यपादयत्

1.128.15

माकन्दीमथ गङ्गायास्तीरे जनपदायुताम्
सोऽध्यावसद्दीनमनाः काम्पिल्यं च पुरोत्तमम्
दक्षिणांश्चैव पाञ्चालान्यावच्चर्मण्वती नदी

1.128.16

द्रोणेन वैरं द्रुपदः संस्मरन्न शशाम ह
क्षात्रेण च बलेनास्य नापश्यत्स पराजयम्

1.128.17

हीनं विदित्वा चात्मानं ब्राह्मणेन बलेन च
पुत्रजन्म परीप्सन्वै स राजा तदधारयत्
अहिच्छत्रं च विषयं द्रोणः समभिपद्यत

1.128.18

एवं राजन्नहिच्छत्रा पुरी जनपदायुता
युधि निर्जित्य पार्थेन द्रोणाय प्रतिपादिता

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana continued, 'Beholding the Pandavas and the son of Dhritarashtra accomplished in arms, Drona thought the time had come when he could demand the preceptorial fee. And, O king, assembling his pupils one day together, the preceptor Drona asked of them the fee, saying, 'Seize Drupada, the king of Panchala in battle and bring him unto me. That shall be the most acceptable fee.' Those warriors then answering, 'So be it', speedily mounted up on their chariots, and for bestowing upon their preceptor the fee he had demanded, marched out, accompanied by him. Those bulls among men, smiting the Panchalas on their way, laid siege to the capital of the great Drupada. And Duryodhana and Karna and the mighty Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,--these and many other foremost of Kshatriya princes of great prowess, vied with one another in becoming the foremost in the attack. And the princes, riding in first class chariots and following the cavalry, entered the hostile capital, and proceeded along the streets.

"Meanwhile, the king of Panchala, beholding that mighty force and hearing its loud clamour, came out of his palace, accompanied by his brothers. Though king Yajnasena was well-armed, the Kuru army assailed him with a shower of arrows, uttering their war-cry. Yajnasena, however, not easy to be subdued in battle, approaching the Kurus upon his white chariot, began to rain his fierce arrows around.

"Before the battle commenced, Arjuna, beholding the pride of prowess displayed by the princes, addressed his preceptor, that best of Brahmanas, Drona, and said, 'We shall exert ourselves after these have displayed their prowess. The king of Panchala can never be taken on the field of the battle by any of these. Having said this, the sinless son of Kunti surrounded by his brothers, waited outside the town at a distance of a mile from it. Meanwhile Drupada beholding the Kuru host, rushed forward and pouring a fierce shower of arrows around, terribly afflicted the Kuru ranks. And such was his lightness of motion on the field of battle that, though he was fighting unsupported on a single chariot, the Kurus from panic supposed that there were many Drupadas opposed to them. And the fierce arrows of that monarch fell fast on all sides, till conchs and trumpets and drums by thousands began to be sounded by the Panchalas from their houses (giving the alarm). Then there arose from the mighty Panchala host a roar terrible as that of the lion, while the twang of their bow-strings seemed to rend the very heavens. Then Duryodhana and Vikarna, Suvahu and Dirghalochana and Duhsasana becoming furious, began to shower their arrows upon the enemy. But the mighty bowman, Prishata's son, invincible in battle, though very much pierced with the arrows of the enemy, instantly began, O Bharata,

to afflict the hostile ranks with greater vigour. And careering over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Karna and many other heroic princes and numberless warriors, and slaked their thirst for battle. Then all the citizens showered upon the Kurus various missiles like clouds showering rain-drops upon the earth. Young and old, they all rushed to battle, assailing the Kurus with vigour. The Kauravas, then, O Bharata, beholding the battle become frightful, broke and fled wailing towards the Pandavas.

"The Pandavas, hearing the terrible wail of the beaten host, reverentially saluted Drona and ascended their chariots. Then Arjuna hastily bidding Yudhishthira not to engage in the fight, rushed forward, appointing the sons of Madri (Nakula and Sahadeva) the protectors of his chariot-wheels, while Bhimasena ever fighting in the van, mace in hand, ran ahead. The sinless Arjuna, thus accompanied by his brothers, hearing the shouts of the enemy, advanced towards them, filling the whole region with the rattle of his chariot-wheels. And like a Makara entering the sea, the mighty-armed Bhima, resembling a second Yama, mace in hand, entered the Panchala ranks, fiercely roaring like the ocean in a tempest. And Bhima, mace in hand, first rushed towards the array of elephants in the hostile force, while Arjuna, proficient in battle, assailed that force with the prowess of his arms. And Bhima, like the great Destroyer himself, began to slay those elephants with his mace. Those huge animals, like unto mountains, struck with Bhima's mace, had their heads broken into pieces. Covered with stream of blood, they began to fall upon the ground like cliffs loosened by thunder. And the Pandavas prostrated on the ground elephants and horses and cars by thousands and slew many foot-soldiers and many car-warriors. Indeed, as a herdsman in the woods driveth before him with his staff countless cattle with ease, so did Vrikodara drive before him the chariots and elephants of the hostile force.

"Meanwhile, Phalguna, impelled by the desire of doing good unto Bharadwaja's son, assailed the son of Prishata with a shower of arrows and felled him from the elephant on which he was seated. And, O monarch, Arjuna, like unto the terrible fire that consumeth all things at the end of the Yuga, began to prostrate on the ground horses and cars and elephants by thousands. The Panchalas and the Srinjayas, on the other hand, thus assailed by the Pandava, met him with a perfect shower of weapons of various kinds. And they sent up a loud shout and fought desperately with Arjuna. The battle became furious and terrible to behold. Hearing the enemy's shouts, the son of Indra was filled with wrath and assailing the hostile host with a thick shower of arrows, rushed towards it furiously afflicting it with renewed vigour. They who observed the illustrious Arjuna at that time could not mark any interval between his fixing the arrows on the bowstring and letting them off. Loud were the shouts that rose there, mingled with cheers of approval. Then the king of the Panchalas, accompanied by (the generalissimo

of his forces) Satyajit, rushed with speed at Arjuna like the Asura Samvara rushing at the chief of the celestials (in days of yore). Then Arjuna covered the king of Panchala with a shower of arrows. Then there arose a frightful uproar among the Panchala host like unto the roar of a mighty lion springing at the leader of a herd of elephants. And beholding Arjuna rushing at the king of Panchala to seize him, Satyajit of great prowess rushed at him. And the two warriors, like unto Indra and the Asura Virochana's son (Vali), approaching each other for combat, began to grind each other's ranks. Then Arjuna with great force pierced Satyajit with ten keen shafts at which feat the spectators were all amazed. But Satyajit, without losing any time, assailed Arjuna with a hundred shafts. Then that mighty car-warrior, Arjuna, endued with remarkable lightness of motion, thus covered by that shower of arrows, rubbed his bow-string to increase the force and velocity of his shafts. Then cutting in twain his antagonist's bow, Arjuna rushed at the king of the Panchalas, but Satyajit, quickly taking up a tougher bow, pierced with his arrows Partha, his chariot, charioteer, and horses. Arjuna, thus assailed in battle by the Panchala warrior, forgave not his foe. Eager to slay him at once, he pierced with a number of arrows his antagonist's horses, flags, bow, clenched (left) fist, charioteer, and the attendant at his back. Then Satyajit, finding his bows repeatedly cut in twain and his horses slain, desisted from the fight.

"The king of the Panchalas, beholding his general thus discomfited in the encounter, himself began to shower his arrows upon the Pandava prince. Then Arjuna, that foremost of warriors, crowned with success, began to fight furiously, and quickly cutting his enemy's bow in twain as also his flagstaff which he caused to fall down, pierced his antagonist's horses, and charioteer also with five arrows. Then throwing aside his bow Arjuna took his quiver, and taking out a scimitar and sending forth a loud shout, leaped from his own chariot upon that of his foe. And standing there with perfect fearlessness he seized Drupada as Garuda seizeth a huge snake after agitating the waters of the ocean. At the sight of this, the Panchala troops ran away in all directions.

"Then Dhananjaya, having thus exhibited the might of his arm in the presence of both hosts, sent forth a loud shout and came out of the Panchala ranks. And beholding him returning (with his captive), the princes began to lay waste Drupada's capital. Addressing them Arjuna said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes. Therefore, O Bhima, slay not his soldiers. Let us only give unto our preceptor his fee.'

"Vaisampayana continued, 'O king, thus prevented by Arjuna, the mighty Bhimasena, though unsatiated with the exercise of battle, refrained from the act of slaughter. And, O bull of the Bharata race, the princes then, taking Drupada with them after having seized him on the field of battle along with his friends and counsellors, offered him unto Drona. And Drona beholding Drupada thus brought under complete control--humiliated and

deprived of wealth--remembered that monarch's former hostility and addressing him said, 'Thy kingdom and capital have been laid waste by me. But fear not for thy life, though it dependeth now on the will of thy foe. Dost thou now desire to revive thy friendship (with me)?' Having said this, he smiled a little and again said, 'Fear not for thy life, brave king! We, Brahmanas, are ever forgiving. And, O bull among Kshatriyas, my affection and love for thee have grown with me in consequence of our having sported together in childhood in the hermitage. Therefore, O king, I ask for thy friendship again. And as a boon (unasked), I give thee half the kingdom (that was thine). Thou toldest me before that none who was not a king could be a king's friend. Therefore is it, O Yajnasena, that I retain half thy kingdom. Thou art the king of all the territory lying on the southern side of the Bhagirathi, while I become king of all the territory on the north of that river. And, O Panchala, if it pleaseth thee, know me hence for thy friend.'

"On hearing these words, Drupada answered, 'Thou art of noble soul and great prowess. Therefore, O Brahmana, I am not surprised at what thou doest. I am very much gratified with thee, and I desire thy eternal friendship.'

"Vaisampayana continued, 'After this, O Bharata, Drona released the king of Panchala, and cheerfully performing the usual offices of regard, bestowed upon him half the kingdom. Thenceforth Drupada began to reside sorrowfully in (the city of) Kampilya within (the province of) Makandi on the banks of the Ganga filled with many towns and cities. And after his defeat by Drona, Drupada also ruled the southern Panchalas up to the bank of the Charmanwati river. And Drupada from that day was well-convinced that he could not, by Kshatriya might alone, defeat Drona, being very much his inferior in Brahma (spiritual) power. And he, therefore, began to wander over the whole earth to find out the means of obtaining a son (who would subjugate his Brahmana foe).

"Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the territory of Ahicchatra full of towns and cities, obtained by Arjuna, and bestowed upon Drona.'

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana continued, 'After the expiration, O king, of a year from this, Dhritarashtra, moved by kindness for the people, installed Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on account of his firmness, fortitude, patience, benevolence, frankness and unswerving honesty (of heart). And within a short time Yudhishthira, the son of Kunti, by his good behaviour, manners and close application to business, overshadowed the deeds of his father. And the second Pandava, Vrikodara, began

to receive continued lessons from Sankarshana (Valarama) in encounters with the sword and the mace and on the chariot. And after Bhima's education was finished, he became in strength like unto Dyumatsena himself and continuing to live in harmony with his brothers, he began to exert his prowess. And Arjuna became celebrated for the firmness of his grasp (of weapons), for his lightness of motion, precision of aim, and his proficiency in the use of the Kshura, Naracha, Vala and Vipatha weapons, indeed, of all weapons, whether straight or crooked or heavy. And Drona certified that there was none in the world who was equal to Arjuna in lightness of hand and general proficiency.

"One day, Drona, addressing Arjuna before the assembled Kaurava princes, said, 'There was a disciple of Agastya in the science of arms called Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I obtained from him a weapon called Brahmasira which could never be futile and which was like unto thunder itself, capable of consuming the whole earth. That weapon, O Bharata, from what I have done, may now pass from disciple to disciple. While imparting it to me, my preceptor said, 'O son of Bharadwaja, never shouldst thou hurl this weapon at any human being, especially at one who is of poor energy. Thou hast, O hero, obtained that celestial weapon. None else deserveth it. But obey the command of the Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial fee in the presence of these thy cousins and relatives.' When Arjuna, on hearing this, pledged his word that he would give what the preceptor demanded, the latter said, 'O sinless one, thou must fight with me when I fight with thee.' And that bull among the Kuru princes thereupon pledged his word unto Drona and touching his feet, went away northward. Then there arose a loud shout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the sword and on the chariot as also with the bow, acquired wonderful proficiency. Sahadeva obtained the whole science of morality and duties from (Vrihaspati) the spiritual chief of celestials, and continued to live under the control of his brothers. And Nakula, the favourite of his brothers taught by Drona, became known as a skilful warrior and a great car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes became so powerful that they slew in battle the great Sauvira who had performed a sacrifice extending over three years, undaunted by the raids of the Gandharvas. And the king of the Yavanas himself whom the powerful Pandu even had failed to bring under subjection was brought by Arjuna under control. Then again Vipula, the king of the Sauviras, endued with great prowess, who had always shown a disregard for the Kurus, was made by the intelligent Arjuna to feel the edge of his power. And Arjuna also repressed by means of his arrows (the pride of) king Sumitra of Sauvira, also known by the name of Dattamitra who had resolutely sought an encounter with him. The third of the Pandava

princes, assisted by Bhima, on only a single car subjugated all the kings of the East backed by ten thousand cars. In the same way, having conquered on a single car the whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large booty.

"Thus did those foremost of men, the illustrious Pandavas, conquering the territories of other kings, extend the limits of their own kingdom. But beholding the great prowess and strength of those mighty bowmen, king Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned, and from that day the monarch became so anxious that he could hardly sleep.'"

Translation — Kisari Mohan Ganguli

(Sambhava Parva continued)

"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued with excess of energy had become so mighty, king Dhritarashtra became very miserable with anxiety. Then summoning unto his side Kanika, that foremost of minister, well-versed in the science of politics and an expert in counsels the king said, 'O best of Brahmanas, the Pandavas are daily overshadowing the earth. I am exceedingly jealous of them. Should I have peace or war with them? O Kanika, advise me truly, for I shall do as thou biddest.

"Vaisampayana continued, 'That best of Brahmanas, thus addressed by the king, freely answered him in these pointed words well-agreeing with the import of political science."

"Listen to me, O sinless king, as I answer thee. And, O best of Kuru kings, it behoveth thee not to be angry with me after hearing all I say. Kings should ever be ready with uplifted maces (to strike when necessary), and they should ever increase their prowess. Carefully avoiding all faults themselves they should ceaselessly watch over the faults of their foes and take advantage of them. If the king is always ready to strike, everybody feareth him. Therefore the king should ever have recourse to chastisement in all he doeth. He should so conduct himself that, his foe may not detect any weak side in him. But by means of the weakness he detecteth in his foe he should pursue him (to destruction). He should always conceal, like the tortoise concealing its body, his means and ends, and he should always keep back his own weakness from, the sight of others. And having begun a particular act, he should ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly, produceth a festering sore. The slaughter of a foe who doeth thee evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour of his disaster and then kill him without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. O

sire, an enemy should never be scorned, however contemptible. A spark of fire is capable of consuming an extensive forest if only it can spread from one object to another in proximity. Kings should sometimes feign blindness and deafness, for if impotent to chastise, they should pretend not to notice the faults that call for chastisement. On occasions, such as these, let them regard their bows as made of straw. But they should be always on the alert like a herd of deer sleeping in the woods. When thy foe is in thy power, destroy him by every means open or secret. Do not show him any mercy, although he seeketh thy protection. A foe, or one that hath once injured thee, should be destroyed by lavishing money, if necessary, for by killing him thou mayest be at thy ease. The dead can never inspire fear. Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes root and branch. Then shouldst thou destroy their allies and partisans. The allies and partisans can never exist if the principal be destroyed. If the root of the tree is torn up, the branches and twigs can never exist as before. Carefully concealing thy own means and ends, thou shouldst always watch thy foes, always seeking their flaws. Thou shouldst, O king, rule thy kingdom, always anxiously watching thy foes. By maintaining the perpetual fire by sacrifices, by brown cloths, by matted locks, and by hides of animals for thy bedding, shouldst thou at first gain the confidence of thy foes, and when thou has gained it thou shouldst then spring upon them like a wolf. For it hath been said that in the acquisition of wealth even the garb of holiness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method in destroying foes, for thou shouldst proceed on the principle of selection. Bear thy foe upon thy shoulders till the time cometh when thou canst throw him down, breaking him into pieces like an earthen pot thrown down with violence upon a stony surface. The foe must never be let off even though he addresseth thee most piteously. No pity shouldst thou show him but slay him at once. By the arts of conciliation or the expenditure of money should the foe be slain. By creating disunion amongst his allies, or by the employment of force, indeed by every means in thy power shouldst thou destroy thy foe.'

"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the arts of conciliation or the expenditure of money, or by producing disunion or by the employment of force.'

"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling in days of yore in the forest and fully acquainted with the science of politics. There was a wise jackal, mindful of his own interests who lived in the company of four friends, viz., a tiger, a mouse, a wolf, and a mongoose. One day they saw in the woods a strong deer, the leader of a herd, whom, however, they could not seize for his fleetness and strength. They thereupon called a council for consultation. The jackal opening the proceedings said, 'O tiger, thou hast made many an effort to seize this deer, but all in vain

simply because this deer is young, fleet and very intelligent. Let now the mouse go and eat into its feet when it lieth asleep. And when this is done, let the tiger approach and seize it. Then shall we all, with great pleasure feast on it.' Hearing these words of the jackal, they all set to work very cautiously as he directed. And the mouse ate into the feet of the deer and the tiger killed it as anticipated. And beholding the body of the deer lying motionless on the ground, the jackal said unto his companions, 'Blessed be ye! Go and perform your ablutions. In the meantime I will look after the deer.' Hearing what the jackal said, they all went into a stream. And the jackal waited there, deeply meditating upon what he should do. The tiger endued with great strength, returned first of all to the spot after having performed his ablutions. And he saw the jackal there plunged in meditation. The tiger said, 'Why art thou so sorrowful, O wise one! Thou art the foremost of all intelligent beings. Let us enjoy ourselves today by feasting on this carcass.' The jackal said, 'Hear, O mighty-armed one, what the mouse hath said. He hath even said, O, fie on the strength of the king of the beasts! This deer hath been slain by me. By might of my arm he will today gratify his hunger.' When he hath boasted in such a language, I, for my part, do not wish to touch this food.' The tiger replied, 'If, indeed, the mouse hath said so, my sense is now awakened. I shall, from this day, slay with the might of my own arms, creatures ranging the forest and then feast on their flesh.' Having said this, the tiger went away.

"And after the tiger had left the spot, the mouse came. And seeing the mouse come, the jackal addressed him and said, 'Blest be thou, O mouse, but listen to what the mongoose hath said. He hath even said, The carcass of this deer is poison (the tiger having touched it with his claws). I will not eat of it. On the other hand, if thou, O jackal, permittest it, I will even slay the mouse and feast on him.' Hearing this the mouse became alarmed and quickly entered his hole. And after the mouse had gone, the wolf, O king, came there having performed his ablutions. And seeing the wolf come, the jackal said unto him, 'The king of the beasts hath been angry with thee. Evil is certain to overtake thee. He is expected here with his wife. Do as thou pleasest.' Thus was the wolf also, fond of animal flesh, got rid of by the jackal. And the wolf fled, contracting his body into the smallest dimensions. It was then that the mongoose came. And, O king, the jackal, seeing him come, said, 'By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this flesh as you please.' The mongoose replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse have all been defeated by thee, heroes as they are, thou seemest to be a greater hero still. I do not desire to fight with thee.' Saying this, the mongoose also went away.

"Kanika continued, 'When they all had thus left the place, the jackal, well-pleased with the success of his policy, alone ate up that flesh. If kings always act in this way, they can be happy. Thus should the timid by exciting

their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under thy sway. Besides all this, O king, that I have said, listen now to something else that I say.'

"Kanika continued, 'If thy son, friend, brother, father, or even the spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous of prosperity, slay him without scruples. By curses and incantations, by gift of wealth, by poison, or by deception, the foe should be slain. He should never be neglected from disdain. If both the parties be equal and success uncertain, then he that acteth with diligence groweth in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should be chastised. If thou art angry, show thyself as if thou art not so, speaking even then with a smile on thy lips. Never reprove any one with indications of anger (in thy speech). And O Bharata, speak soft words before thou smitest and even while thou art smiting! After the smiting is over, pity the victim, and grieve for him, and even shed tears. Comforting thy foe by conciliation, by gift of wealth, and smooth behaviour, thou must smite him when he walketh not aright. Thou shouldst equally smile the heinous offender who liveth by the practice of virtue, for the garb of virtue simply covereth his offences like black clouds covering the mountains. Thou shouldst burn the house of that person whom thou punishest with death. And thou shouldst never permit beggars and atheists and thieves to dwell in thy kingdom. By a sudden sally or pitched battle by poison or by corrupting his allies, by gift of wealth, by any means in thy power, thou shouldst destroy thy foe. Thou mayest act with the greatest cruelty. Thou shouldst make thy teeth sharp to give a fatal bite. And thou should ever smite so effectually that thy foe may not again raise his head. Thou shouldst ever stand in fear of even one from whom there is no fear, not to speak of him from whom there is such. For if the first be ever powerful he may destroy thee to the root (for thy unpreparedness). Thou shouldst never trust the faithless, nor trust too much those that are faithful, for if those in whom thou confidest prove thy foes, thou art certain to be annihilated. After testing their faithfulness thou shouldst employ spies in thy own kingdom and in the kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers and persons in the garb of ascetics. Thy spies should be placed in gardens, places of amusement, temples and other holy places, drinking halls, streets, and with the (eighteen) tirthas (viz., the minister, the chief priest, the heir-presumptive, the commander-in-chief, the gate-keepers of the court, persons in the inner apartments, the jailor, the chief surveyor, the head of the treasury, the general executant of orders, the chief of the town police, the chief architect, the chief justice, the president of the council, the chief of the punitive department, the commander of the fort, the chief of the arsenal, the chief of the frontier guards, and the keeper of the forests), and in places of sacrifice, near wells, on mountains

and in rivers, in forests, and in all places where people congregate. In speech thou shouldst ever be humble, but let thy heart be ever sharp as razor. And when thou art engaged in doing even a very cruel and terrible act, thou shouldst talk with smiles on thy lips. If desirous of prosperity, thou shouldst adopt all arts--humility, oath, conciliation. Worshipping the feet of others by lowering thy head, inspiring hope, and the like. And, a person conversant with the rules of policy is like a tree decked with flowers but bearing no fruit; or, if bearing fruit, these must be at a great height not easily attainable from the ground; and if any of these fruits seem to be ripe care must be taken to make it appear raw. Conducting himself in such a way, he shall never fade. Virtue, wealth and pleasure have both their evil and good effects closely knit together. While extracting the effects that are good, those that are evil should be avoided. Those that practise virtue (incessantly) are made unhappy for want of wealth and the neglect of pleasure. Those again in pursuit of wealth are made unhappy for the neglect of two others. And so those who pursue pleasure suffer for their inattention to virtue and wealth. Therefore, thou shouldst pursue virtue, wealth and pleasure, in such a way that thou mayest not have to suffer therefrom. With humiliation and attention, without jealousy and solicitous of accomplishing thy purpose, shouldst thou, in all sincerity, consult with the Brahmanas. When thou art fallen, thou shouldst raise thyself by any means, gentle or violent; and after thou hast thus raised thyself thou shouldst practise virtue. He that hath never been afflicted with calamity can never have prosperity. This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those of Nala and Rama). He whose heart hath been unstrung by sorrow should be consoled with hopes of future prosperity. He again who is learned and wise should be consoled by pleasing offices presently rendered unto him. He who, having concluded a treaty with an enemy, reposeth at ease as if he hath nothing more to do, is very like a person who awaketh, fallen down from the top of a tree whereon he had slept. A king should ever keep to himself his counsels without fear of calumny, and while beholding everything with the eyes of his spies, he should take care to conceal his own emotions before the spies of his enemies. Like a fisherman who becometh prosperous by catching and killing fish, a king can never grow prosperous without tearing the vitals of his enemy and without doing some violent deeds. The might of thy foe, as represented by his armed force, should ever be completely destroyed, by ploughing it up (like weeds) and mowing it down and otherwise afflicting it by disease, starvation, and want of drink. A person in want never approacheth (from love) one in affluence; and when one's purpose hath been accomplished, one hath no need to approach him whom he had hitherto looked to for its accomplishment. Therefore, when thou doest anything never do it completely, but ever leave something to be desired for

by others (whose services thou mayest need). One who is desirous of prosperity should with diligence seek allies and means, and carefully conduct his wars. His exertions in these respects should always be guided by prudence. A prudent king should ever act in such a way that friends and foes may never know his motive before the commencement of his acts. Let them know all when the act hath been commenced or ended, and as long as danger doth not come, so long only shall thou act as if thou art afraid. But when it hath overtaken thee, thou must grapple with it courageously. He who trusteth in a foe who hath been brought under subjection by force, summoneth his own death as a crab by her act of conception. Thou shouldst always reckon the future act as already arrived (and concert measures for meeting it), else, from want of calmness caused by haste, thou mayest overlook an important point in meeting it when it is before thee. A person desirous of prosperity should always exert with prudence, adopting his measures to time and place. He should also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites; and to virtue, wealth, and pleasure. It is well-known that time and place (if taken into consideration) always produce the greatest good. If the foe is insignificant, he should not yet be despised, for he may soon grow like a palmyra tree extending its roots or like a spark of fire in the deep woods that may soon burst into an extensive conflagration. As a little fire gradually fed with faggots soon becometh capable of consuming even the biggest blocks, so the person who increaseth his power by making alliances and friendships soon becometh capable of subjugating even the most formidable foe. The hope thou givest unto thy foe should be long deferred before it is fulfilled; and when the time cometh for its fulfilment, invent some pretext for deferring it still. Let that pretext be shown as founded upon some reason, and let that reason itself be made to appear as founded on some other reason. Kings should, in the matter of destroying their foes, ever resemble razors in every particular; unpitying as these are sharp, hiding their intents as these are concealed in their leathern cases, striking when the opportunity cometh as these are used on proper occasions, sweeping off their foes with all their allies and dependants as these shave the head or the chin without leaving a single hair. O supporter of the dignity of the Kurus, bearing thyself towards the Pandavas and others also as policy dictateth, act in such a way that thou mayest not have to grieve in future. Well do I know that thou art endued with every blessing, and possessed of every mark of good fortune. Therefore, O king, protect thyself from the sons of Pandu! O king, the sons of Pandu are stronger than their cousins (thy sons); therefore, O chastiser of foes, I tell thee plainly what thou shouldst do. Listen to it, O king, with thy children, and having listened to it, exert yourselves (to do the needful). O king, act in such a way that there may not be any fear for thee from the Pandavas. Indeed, adopt such measures consonant with the science of policy that thou mayest not have to grieve in the future.'

"Vaisampayana continued, 'Having delivered himself thus Kanika returned to his abode, while the Kuru king Dhritarashtra became pensive and melancholy.'"

1.129.1

वैशंपायन उवाच
प्राणाधिकं भीमसेनं कृतविद्यं धनंजयम्
दुर्योधनो लक्षयित्व पर्यतप्यत दुर्मतिः

1.129.2

ततो वैकर्तनः कर्णः शकुनिश्चापि सौबलः
अनेकैरभ्युपायैस्ताञ्जिघांसन्ति स्म पाण्डवान्

1.129.3

पाण्डवाश्चापि तत्सर्वं प्रत्यजानन्नरिंदमाः
उद्भावनमकुर्वन्तो विदुरस्य मते स्थिताः

1.129.4

गुणैः समुदितान्दृष्ट्वा पौराः पाण्डुसुतांस्तदा
कथयन्ति स्म संभूय चत्वरेषु सभासु च

1.129.5

प्रज्ञाचक्षुरचक्षुष्ट्वाद्धृतराष्ट्रो जनेश्वरः
राज्यमप्राप्तवान्पूर्वं स कथं नृपतिर्भवेत्

1.129.6

तथा भीष्मः शांतनवः सत्यसंधो महाव्रतः
प्रत्याख्याय पुरा राज्यं नाद्य जातु ग्रहीष्यति

1.129.7

ते वयं पाण्डवं ज्येष्ठं तरुणं वृद्धशीलिनम्
अभिषिञ्चाम साध्वद्य सत्यं करुणवेदिनम्

1.129.8

स हि भीष्मं शांतनवं धृतराष्ट्रं च धर्मवित्
सपुत्रं विविधैर्भोगैर्योजयिष्यति पूजयन्

1.129.9

तेषां दुर्योधनः श्रुत्वा तानि वाक्यानि भाषताम्
युधिष्ठिरानुरक्तानां पर्यतप्यत दुर्मतिः

1.129.10

स तप्यमानो दुष्टात्मा तेषां वाचो न चक्षमे
ईर्ष्यया चाभिसंतप्तो धृतराष्ट्रमुपागमत्

1.129.11

ततो विरहितं दृष्ट्वा पितरं प्रतिपूज्य सः
पौरानुरागसंतप्तः पश्चादिदमभाषत

1.129.12

श्रुता मे जल्पतां तात पौराणामशिवा गिरः
त्वामनादृत्य भीष्मं च पतिमिच्छन्ति पाण्डवम्

1.129.13

मतमेतच्च भीष्मस्य न स राज्यं बुभूषति
अस्माकं तु परां पीडां चिकीर्षन्ति पुरे जनाः

1.129.14

पितृतः प्राप्तवान्राज्यं पाण्डुरात्मगुणैः पुरा
त्वमप्यगुणसंयोगात्प्राप्तं राज्यं न लब्धवान्

1.129.15

स एष पाण्डोर्दायाद्यं यदि प्राप्नोति पाण्डवः
तस्य पुत्रो ध्रुवं प्राप्तस्तस्य तस्येति चापरः

1.129.16

ते वयं राजवंशेन हीनाः सह सुतैरपि
अवज्ञाता भविष्यामो लोकस्य जगतीपते

1.129.17

सततं निरयं प्राप्ताः परपिण्डोपजीविनः
न भवेम यथा राजंस्तथा शीघ्रं विधीयताम्

1.129.18

अभविष्यः स्थिरो राज्ये यदि हि त्वं पुरा नृप
ध्रुवं प्राप्स्याम च वयं राज्यमप्यवशे जने

Translation — Kisari Mohan Ganguli

(Jatugriha Parva)

"Vaisampayana said, 'Then the son of Suvala (Sakuni), king Duryodhana, Duhsasana and Kama, in consultation with one another, formed an evil conspiracy. With the sanction of Dhritarashtra, the king of the Kurus, they resolved to burn to death Kunti and her (five) sons. But that wise Vidura, capable of reading the heart by external signs, ascertained the intention of these wicked persons by observing their countenances alone. Then the sinless Vidura, of soul enlightened by true knowledge, and devoted to the good of the Pandavas, came to the conclusion that Kunti with her children should fly away from her foes. And providing for that purpose a boat strong enough to withstand both wind and wave, he addressed Kunti and said, 'This Dhritarashtra hath been born for destroying the fame and offspring of the (Kuru) race. Of wicked soul, he is about to cast off eternal virtue. O blessed one, I have kept ready on the stream a boat capable of withstanding both wind and wave. Escape by it with thy children from the net that death hath spread around you.'

"Vaisampayana continued, 'Hearing these words, the illustrious Kunti was deeply grieved, and with her children, O bull of Bharata's race, stepped into the boat and went over the Ganges. Then leaving the boat according to the advice of Vidura, the Pandavas took with them the wealth that had been given to them (while at Varanavata) by their enemies and safely entered the deep woods. In the house of lac, however, that had been prepared for the destruction of the Pandavas, an innocent Nishada woman who had come there for some purpose, was, with her children burnt to death. And that worst of Mlechchhas, the wretched Purochana (who was the architect employed in building the house of lac) was also burnt in the conflagration. And thus were the sons of Dhirtarashtra with their counsellors deceived in their expectations. And thus also were the illustrious Pandavas, by the advice of Vidura, saved with their mother. But the people (of Varanavata) knew not of their safety. And the citizens of Varanavata, seeing the house of lac consumed (and believing the Pandavas to have been burnt to death) became exceedingly sorry. And they sent messengers unto king Dhritarashtra to represent everything that had happened. And they said to the monarch, 'Thy great end hath been achieved! Thou hast at last burnt the Pandavas to death! Thy desire fulfilled, enjoy with thy children. O king of the Kurus, the kingdom.' Hearing this, Dhritarashtra with his children, made a show of grief, and along with his relatives, including

[paragraph continues] Kshattri (Vidura) and Bhishma the foremost of the Kurus, performed the last honours of the Pandavas.'

"Janamejaya said, 'O best of Brahmanas, I desire to hear in full this history of the burning of the house of lac and the escape of the Pandavas there from. That was a cruel act of theirs (the Kurus), acting under the counsels of the wicked (Kanika). Recite the history to me of all that happened. I am burning with curiosity to hear it.'

"Vaisampayana said, 'O chastiser of all foes, listen to me, O monarch, as I recite the (history of the) burning of the house of lac and the escape of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass (everybody) in strength and Arjuna highly accomplished in arms became pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the son of Suvala, endeavoured by various means to compass the death of the Pandavas. The Pandavas too counteracted all those contrivances one after another, and in obedience to the counsels of Vidura, never spoke of them afterwards. Then the citizens, beholding the son of Pandu possessed of accomplishments, began, O Bharata, to speak of them in all places of public resort. And assembled in courtyards and other places of gathering, they talked of the eldest son of Pandu (Yudhishthira) as possessed of the qualifications for ruling the kingdom. And they said, 'Dhritarashtra, though possessed of the eye of knowledge, having been (born) blind, had not obtained the kingdom before. How can he (therefore) become king now? Then Bhishma, the son of Santanu, of rigid vows and devoted to truth, having formerly relinquished the sovereignty would never accept it now. We shall, therefore, now install (on the throne) with proper ceremonies the eldest of the Pandavas endued with youth, accomplished in battle, versed in the Vedas, and truthful and kind. Worshipping Bhishma, the son of Santanu and Dhritarashtra conversant with the rules of morality, he will certainly maintain the former and the latter with his children in every kind of enjoyment.

"The wretched Duryodhana, hearing these words of the parting partisans of Yudhishthira, became very much distressed. Deeply afflicted, the wicked prince could not put up with those speeches. Inflamed with jealousy, he went unto Dhritarashtra, and finding him alone he saluted him with reverence and distressed at (the sight of) the partiality of the citizens for Yudhishthira, he addressed the monarch and said, 'O father, I have heard the parting citizens utter words of ill omen. Passing thee by, and Bhishma too, they desire the son of Pandu to be their king. Bhishma will sanction this, for he will not rule the kingdom. It seems, therefore, that the citizens are endeavouring to inflict a great injury on us. Pandu obtained of old the ancestral kingdom by virtue of his own accomplishments, but thou, from blindness, didst not obtain the kingdom, though fully qualified to have it. If Pandu's son now obtaineth the kingdom as his inheritance from Pandu, his son will obtain it after him and that son's son also, and so on will it descend

in Pandu's line. In that case, O king of the world, ourselves with our children, excluded from the royal line, shall certainly be disregarded by all men. Therefore, O monarch, adopt such counsels that we may not suffer perpetual distress, becoming dependent on others for our food. O king, if thou hadst obtained the sovereignty before, we would certainly have succeeded to it, however much the people might be unfavourable to us.'"

1.130.1

वैशंपायन उवाच
धृतराष्ट्रस्तु पुत्रस्य श्रुत्वा वचनमीदृशम्
मुहूर्तमिव संचिन्त्य दुर्योधनमथाब्रवीत्

1.130.2

धर्मनित्यः सदा पाण्डुर्ममासीत्प्रियकृद्धितः
सर्वेषु ज्ञातिषु तथा मयि त्वासीद्विशेषतः

1.130.3

नास्य किंचिन्न जानामि भोजनादि चिकीर्षितम्
निवेदयति नित्यं हि मम राज्यं धृतव्रतः

1.130.4

तस्य पुत्रो यथा पाण्डुस्तथा धर्मपरायणः
गुणवाँल्लोकविख्यातः पौराणां च सुसंमतः

1.130.5

स कथं शक्यमस्माभिरपक्रष्टुं बलादितः
पितृपैतामहाद्राज्यात्ससहायो विशेषतः

1.130.6

भृता हि पाण्डुनामात्या बलं च सततं भृतम्
भृताः पुत्राश्च पौत्राश्च तेषामपि विशेषतः

1.130.7

ते पुरा सत्कृतास्तात पाण्डुना पौरवा जनाः
कथं युधिष्ठिरस्यार्थे न नो हन्युः सबान्धवान्

1.130.8

दुर्योधन उवाच
एवमेतन्मया तात भावितं दोषमात्मनि
दृष्ट्वा प्रकृतयः सर्वा अर्थमानेन योजिताः

1.130.9

ध्रुवमस्मत्सहायास्ते भविष्यन्ति प्रधानतः
अर्थवर्गः सहामात्यो मत्संस्थोऽद्य महीपते

1.130.10

स भवान्पाण्डवानाशु विवासयितुमर्हति
मृदुनैवाभ्युपायेन नगरं वारणावतम्

1.130.11

यदा प्रतिष्ठितं राज्यं मयि राजन्भविष्यति
तदा कुन्ती सहापत्या पुनरेष्यति भारत

1.130.12

धृतराष्ट्र उवाच
दुर्योधन ममाप्येतद्धृदि संपरिवर्तते
अभिप्रायस्य पापत्वान्नैतत्तु विवृणोम्यहम्

1.130.13

न च भीष्मो न च द्रोणो न क्षत्ता न च गौतमः
विवास्यमानान्कौन्तेयाननुमंस्यन्ति कर्हिचित्

1.130.14

समा हि कौरवेयाणां वयमेते च पुत्रक
नैते विषममिच्छेयुर्धर्मयुक्ता मनस्विनः

1.130.15

ते वयं कौरवेयाणामेतेषां च महात्मनाम्
कथं न वध्यतां तात गच्छेम जगतस्तथा

1.130.16

दुर्योधन उवाच
मध्यस्थः सततं भीष्मो द्रोणपुत्रो मयि स्थितः
यतः पुत्रस्ततो द्रोणो भविता नात्र सांशयः

1.130.17

कृपः शारद्वतश्चैव यत एते त्रयस्ततः
द्रोणं च भागिनेयं च न स त्यक्ष्यति कर्हिचित्

1.130.18

क्षत्तार्थबद्धस्त्वस्माकं प्रच्छन्नं तु यतः परे
न चैकः स समर्थोऽस्मान्पाण्डवार्थे प्रबाधितुम्

1.130.19

स विश्रब्धः पाण्डुपुत्रान्सह मात्रा विवासय
वारणावतमद्यैव नात्र दोषो भविष्यति

1.130.20

विनिद्रकरणं घोरं हृदि शल्यमिवार्पितम्
शोकपावकमुद्भूतं कर्मणैतेन नाशय

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana continued, "King Dhritarashtra whose knowledge only was his eyes, on hearing these words of his son and recollecting everything that Kanika had, said unto him, became afflicted with sorrow, and his mind also thereupon began to waver. Then Duryodhana and Karna, and Sakuni, the son of Suvala, and Duhsasana as their fourth, held a consultation together. Prince Duryodhana said unto Dhritarashtra, 'Send, O father, by some clever contrivance, the Pandavas to the town of Varanavata. We shall then have no fear of them.' Dhritarashtra, on hearing these words uttered by his son, reflected for a moment and replied unto Duryodhana, saying, 'Pandu, ever devoted to virtue, always behaved dutifully towards all his relatives but particularly towards me. He cared very little for the enjoyments of the world, but devotedly gave everything unto me, even the kingdom. His son is as much devoted to virtue as he, and is possessed of every accomplishment. Of world-wide fame, he is again the favourite of the people. He is possessed of allies; how can we by force exile him from his ancestral kingdom? The counsellors and soldiers (of the state) and their sons and grandsons have all been cherished and maintained by Pandu. Thus benefited of old by Pandu, shall not, O child, the citizens slay us with all our friends and relatives now on account of Yudhishthira?"

"Duryodhana replied, 'What thou sayest, O father, is perfectly true. But in view of the evil that is looming on the future as regards thyself, if we conciliate the people with wealth and honours, they would assuredly side with us for these proofs of our power. The treasury and the ministers of state, O king, are at this moment under our control. Therefore, it behoveth thee now to banish, by some gentle means, the Pandavas to the town of Varanavata; O king, when the sovereignty shall have been vested in me, then, O Bharata, may Kunti with her children come back from that place.'

"Dhritarashtra replied, 'This, O Duryodhana, is the very thought existing in my mind. But from its sinfulness I have never given expression to it. Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever sanction the exile of the Pandavas. In their eyes, O dear son, amongst the Kurus ourselves and the Pandavas are equal. Those wise and virtuous persons will make no difference between us. If therefore, we behave so towards

the Pandavas, shall we not, O son, deserve death at the hands of the Kurus, of these illustrious personages, and of the whole world?'

"Duryodhana answered, 'Bhishma hath no excess of affection for either side, and will, therefore, be neutral (in case of dispute). The son of Drona (Aswatthaman) is on my side. There is no doubt that where the son is, there the father will be. Kripa, the son of Saradwat, must be on the side on which Drona and Aswatthaman are. He will never abandon Drona and his sister's son (Aswatthaman). Kshattri (Vidura) is dependent on us for his means of life, though he is secretly with the foe. It he sides the Pandavas, he alone can do us no injury, Therefore, exile thou the Pandavas to Varanavata without any fear. And take such steps that they may go thither this very day. By this act, O father, extinguish the grief that consumeth me like a blazing fire, that robbeth me of sleep, and that pierces my heart even like a terrible dart.'"

1.131.1

वैशंपायन उवाच
ततो दुर्योधनो राजा सर्वास्ताः प्रकृतीः शनैः
अर्थमानप्रदानाभ्यां संजहार सहानुजः

1.131.2

धृतराष्ट्रप्रयुक्तास्तु केचित्कुशलमन्त्रिणः
कथयां चक्रिरे रम्यं नगरं वारणावतम्

1.131.3

अयं समाजः सुमहान्रमणीयतमो भुवि
उपस्थितः पशुपतेर्नगरे वारणावते

1.131.4

सर्वरत्नसमाकीर्णे पुंसां देशे मनोरमे
इत्येवं धृतराष्ट्रस्य वचनाच्चक्रिरे कथाः

1.131.5

कथ्यमाने तथा रम्ये नगरे वारणावते
गमने पाण्डुपुत्राणां जज्ञे तत्र मतिर्नृप

1.131.6

यदा त्वमन्यत नृपो जातकौतूहला इति
उवाचैनानथ तदा पाण्डवानम्बिकासुतः

1.131.7

ममेमे पुरुषा नित्यं कथयन्ति पुनः पुनः
रमणीयतरं लोके नगरं वारणावतम्

1.131.8

ते तात यदि मन्यध्वमुत्सवं वारणावते
सगणाः सानुयात्राश्च विहरध्वं यथामराः

1.131.9

ब्राह्मणेभ्यश्च रत्नानि गायनेभ्यश्च सर्वशः
प्रयच्छध्वं यथाकामं देवा इव सुवर्चसः

1.131.10

कंचित्कालं विहृत्यैवमनुभूय परां मुदम्
इदं वै हास्तिनपुरं सुखिनः पुनरेष्यथ

1.131.11

धृतराष्ट्रस्य तं काममनुबुद्ध्वा युधिष्ठिरः
आत्मनश्चासहायत्वं तथेति प्रत्युवाच तम्

1.131.12

ततो भीष्मं महाप्राज्ञं विदुरं च महामतिम्
द्रोणं च बाह्लिकं चैव सोमदत्तं च कौरवम्

1.131.13

कृपमाचार्यपुत्रं च गान्धारीं च यशस्विनीम्
युधिष्ठिरः शनैर्दीनमुवाचेदं वचस्तदा

1.131.14

रमणीये जनाकीर्णे नगरे वारणावते
सगणास्तात वत्स्यामो धृतराष्ट्रस्य शासनात्

1.131.15

प्रसन्नमनसः सर्वे पुण्या वाचो विमुञ्चत
आशीर्भिर्वर्धितानस्मान्न पापं प्रसहिष्यति

1.131.16

एवमुक्तास्तु ते सर्वे पाण्डुपुत्रेण कौरवाः
प्रसन्नवदना भूत्वा तेऽभ्यवर्तन्त पाण्डवान्

1.131.17

स्वस्त्यस्तु वः पथि सदा भूतेभ्यश्चैव सर्वशः
मा च वोऽस्त्वशुभं किंचित्सर्वतः पाण्डुनन्दनाः

1.131.18

ततः कृतस्वस्त्ययना राज्यलाभाय पाण्डवाः
कृत्वा सर्वाणि कार्याणि प्रययुर्वारणावतम्

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana said, Then prince Duryodhana, along with his brothers began to gradually win over the people to his side by grants of wealth and honours. Meanwhile, some clever councillors, instructed by Dhritarashtra, one day began to describe (in court) the town of Varanavata as a charming place. And they said, The festival of Pasupati (Siva) hath commenced in the town of Varanavata. The concourse of people is great and the procession is the most delightful of all ever witnessed on earth. Decked with every ornament, it charmed the hearts of all spectators.' Thus did those councillors, instructed by Dhritarashtra, speak of Varanavata, and whilst they were so speaking, the Pandavas, O king, felt the desire of going to that delightful town. And when the king (Dhritarashtra) ascertained that the curiosity of the Pandavas had been awakened, the son of Ambika addressed them, saying, 'These men of mine often speak of Varanavata as the most delightful town in the world. If therefore, ye children, ye desire to witness that festival, go to Varanavata with your followers and friends and enjoy yourselves there like the celestials. And give ye away pearls and gems unto the Brahmanas and the musicians (that may be assembled there). And sporting there for some time as ye please like the resplendent celestials and enjoying as much pleasure as ye like, return ye to Hastinapura again.'

"Vaisampayana continued, 'Yudhishthira, fully understanding the motives of Dhritarashtra and considering that he himself was weak and friendless, replied unto the king, saying, 'So be it.' Then addressing Bhishma, the son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas and ascetics, and the priests and the citizens, and the illustrious Gandhari, he

said slowly and humbly, 'With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhritarashtra. Cheerfully give us your benedictions so that acquiring prosperity, therewith we may not be touched by sin.' Thus addressed by the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced blessings on them, saying, 'Ye sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you.'

"The Pandavas, having performed propitiatory rites for obtaining (their share of) the kingdom, and finishing their preparations, set out for Varanavata.'"

1.132.1

वैशंपायन उवाच
एवमुक्तेषु राज्ञा तु पाण्डवेषु महात्मसु
दुर्योधनः परं हर्षमाजगाम दुरात्मवान्

1.132.2

स पुरोचनमेकान्तमानीय भरतर्षभ
गृहीत्वा दक्षिणे पाणौ सचिवं वाक्यमब्रवीत्

1.132.3

ममेयं वसुसंपूर्णा पुरोचन वसुंधरा
यथेयं मम तद्वत्ते स तां रक्षितुमर्हसि

1.132.4

न हि मे कश्चिदन्योऽस्ति वैश्वासिकतरस्त्वया
सहायो येन संधाय मन्त्रयेयं यथा त्वया

1.132.5

संरक्ष तात मन्त्रं च सपत्नांश्च ममोद्धर
निपुणेनाभ्युपायेन यद्ब्रवीमि तथा कुरु

1.132.6

पाण्डवा धृतराष्ट्रेण प्रेषिता वारणावतम्
उत्सवे विहरिष्यन्ति धृतराष्ट्रस्य शासनात्

1.132.7

स त्वं रासभयुक्तेन स्यन्दनेनाशुगामिना
वारणावतमद्यैव यथा यासि तथा कुरु

1.132.8

तत्र गत्वा चतुःशालं गृहं परमसंवृतम्
आयुधागारमाश्रित्य कारयेथा महाधनम्

1.132.9

शणसर्जरसादीनि यानि द्रव्याणि कानिचित्
आग्नेयान्युत सन्तीह तानि सर्वाणि दापय

1.132.10

सर्पिषा च सतैलेन लाक्षया चाप्यनल्पया
मृत्तिकां मिश्रयित्वा त्वं लेपं कुड्येषु दापयेः

1.132.11

शणान्वंशं घृतं दारु यन्त्राणि विविधानि च
तस्मिन्वेश्मनि सर्वाणि निक्षिपेथाः समन्ततः

1.132.12

यथा च त्वां न शङ्केरन्परीक्षन्तोऽपि पाण्डवाः
आग्नेयमिति तत्कार्यमिति चान्ये च मानवाः

1.132.13

वेश्मन्येवं कृते तत्र कृत्वा तान्परमार्चितान्
वासयेः पाण्डवेयांश्च कुन्तीं च ससुहृज्जनाम्

1.132.14

तत्रासनानि मुख्यानि यानानि शयनानि च
विधातव्यानि पाण्डूनां यथा तुष्येत मे पिता

1.132.15

यथा रमेरन्विश्रब्धा नगरे वारणावते
तथा सर्वं विधातव्यं यावत्कालस्य पर्ययः

1.132.16

ज्ञात्वा तु तान्सुविश्वस्ताञ्शयानानकुतोभयान्
अग्निस्ततस्त्वया देयो द्वारतस्तस्य वेश्मनः

1.132.17

दग्धानेवं स्वके गेहे दग्धा इति ततो जनाः
ज्ञातयो वा वदिष्यन्ति पाण्डवार्थाय कर्हिचित्

1.132.18

तत्तथेति प्रतिज्ञाय कौरवाय पुरोचनः
प्रायाद्रासभयुक्तेन नगरं वारणावतम्

1.132.19

स गत्वा त्वरितो राजन्दुर्योधनमते स्थितः
यथोक्तं राजपुत्रेण सर्वं चक्रे पुरोचनः

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana said, 'The wicked Duryodhana became very pleased when the king, O Bharata, had said so unto Pandavas. And, O bull of Bharata's race, Duryodhana, then, summoning his counsellor, Purochana in private, took hold of his right hand and said, 'O Purochana, this world, so full of wealth, is mine. But it is thine equally with me. It behoveth thee, therefore, to protect it. I have no more trustworthy counsellor than thee with whom to consult. Therefore, O sire, keep my counsel and exterminate my foes by a clever device. O, do as I bid thee. The Pandavas have, by Dhritarashtra, been sent to Varanavata, where they will, at Dhritarashtra's command, enjoy themselves during the festivities. Do that by which thou mayest this very day reach Varanavata in a car drawn by swift mules. Repairing thither, cause thou to be erected a quadrangular palace in the neighbourhood of the arsenal, rich in the materials and furniture, and guard thou the mansion well (with prying eyes). And use thou (in erecting that house) hemp and resin and all other inflammable materials that are procurable. And mixing a little earth with clarified butter and oil and fat and a large quantity of lac, make thou a plaster for lining the walls, and scatter thou all around that house hemp and oil and clarified butter and lac and wood in such a way that the Pandavas, or any others, may not, even with scrutiny behold them there or conclude the house to be an inflammable one. And having erected such mansion, cause thou the Pandavas, after worshipping them with great reverence, to dwell in it with Kunti and all their friends. And place thou there seats and conveyances and beds, all of the best workmanship, for the Pandavas, so that Dhritarashtra may have no reason to complain. Thou must also so manage it all that none of Varanavata may know anything till the end we have in view is accomplished. And assuring thyself that the Pandavas are sleeping within in confidence and without fear, thou must then set fire to that mansion beginning at the outer door. The Pandavas thereupon must be burnt to death, but the people will say

that they have been burnt in (an accidental) conflagration of their house.

"Saying, 'So be it' unto the Kuru prince, Purochana repaired to Varanavata in a car drawn by fleet mules. And going thither, O king, without loss of time, obedient to the instructions of Duryodhana, did everything that the prince had bid him do."

1.133.1

वैशंपायन उवाच
पाण्डवास्तु रथान्युक्त्वा सदश्वैरनिलोपमैः
आरोहमाणा भीष्मस्य पादौ जगृहुरार्तवत्

1.133.2

राज्ञश्च धृतराष्ट्रस्य द्रोणस्य च महात्मनः
अन्येषां चैव वृद्धानां विदुरस्य कृपस्य च

1.133.3

एवं सर्वान्कुरून्वृद्धानभिवाद्य यतव्रताः
समालिङ्ग्य समानांश्च बालैश्चाप्यभिवादिताः

1.133.4

सर्वा मातॄस्तथापृष्ट्वा कृत्वा चैव प्रदक्षिणम्
सर्वाः प्रकृतयश्चैव प्रययुर्वारणावतम्

1.133.5

विदुरश्च महाप्राज्ञस्तथान्ये कुरुपुंगवाः
पौराश्च पुरुषव्याघ्रानन्वयुः शोककर्शिताः

1.133.6

तत्र केचिद्ब्रुवन्ति स्म ब्राह्मणा निर्भयास्तदा
शोचमानाः पाण्डुपुत्रानतीव भरतर्षभ

1.133.7

विषमं पश्यते राजा सर्वथा तमसावृतः
धृतराष्ट्रः सुदुर्बुद्धिर्न च धर्मं प्रपश्यति

1.133.8

न हि पापमपापात्मा रोचयिष्यति पाण्डवः
भीमो वा बलिनां श्रेष्ठः कौन्तेयो वा धनंजयः
कुत एव महाप्राज्ञौ माद्रीपुत्रौ करिष्यतः

1.133.9

तद्राज्यं पितृतः प्राप्तं धृतराष्ट्रो न मृष्यते
अधर्ममखिलं किं नु भीष्मोऽयमनुमन्यते
विवास्यमानानस्थाने कौन्तेयान्भरतर्षभान्

1.133.10

पितेव हि नृपोऽस्माकमभूच्छांतनवः पुरा
विचित्रवीर्यो राजर्षिः पाण्डुश्च कुरुनन्दनः

1.133.11

स तस्मिन्पुरुषव्याघ्रे दिष्टभावं गते सति
राजपुत्रानिमान्बालान्धृतराष्ट्रो न मृष्यते

1.133.12

वयमेतदमृष्यन्तः सर्व एव पुरोत्तमात्
गृहान्विहाय गच्छामो यत्र याति युधिष्ठिरः

1.133.13

तांस्तथावादिनः पौरान्दुःखितान्दुःखकर्शितः
उवाच परमप्रीतो धर्मराजो युधिष्ठिरः

1.133.14

पिता मान्यो गुरुः श्रेष्ठो यदाह पृथिवीपतिः
अशङ्कमानैस्तत्कार्यमस्माभिरिति नो व्रतम्

1.133.15

भवन्तः सुहृदोऽस्माकमस्मान्कृत्वा प्रदक्षिणम्
आशीर्भिरभिनन्द्यास्मान्निवर्तध्वं यथागृहम्

1.133.16

यदा तु कार्यमस्माकं भवद्भिरुपपत्स्यते
तदा करिष्यथ मम प्रियाणि च हितानि च

1.133.17

ते तथेति प्रतिज्ञाय कृत्वा चैतान्प्रदक्षिणम्
आशीर्भिरभिनन्द्यैनाञ्जग्मुर्नगरमेव हि

1.133.18

पौरेषु तु निवृत्तेषु विदुरः सर्वधर्मवित्
बोधयन्पाण्डवश्रेष्ठमिदं वचनमब्रवीत्
प्राज्ञः प्राज्ञं प्रलापज्ञः सम्यग्धर्मार्थदर्शिवान्

1.133.19

विज्ञायेदं तथा कुर्यादापदं निस्तरेद्यथा
अलोहं निशितं शस्त्रं शरीरपरिकर्तनम्
यो वेत्ति न तमाघ्नन्ति प्रतिघातविदं द्विषः

1.133.20

कक्षघ्नः शिशिरघ्नश्च महाकक्षे बिलौकसः
न दहेदिति चात्मानं यो रक्षति स जीवति

1.133.21

नाचक्षुर्वेत्ति पन्थानं नाचक्षुर्विन्दते दिशः
नाधृतिर्भूतिमाप्नोति बुध्यस्वैवं प्रबोधितः

1.133.22

अनाप्तैर्दत्तमादत्ते नरः शस्त्रमलोहजम्
श्वाविच्छरणमासाद्य प्रमुच्येत हुताशनात्

1.133.23

चरन्मार्गान्विजानाति नक्षत्रैर्विन्दते दिशः
आत्मना चात्मनः पञ्च पीडयन्नानुपीड्यते

1.133.24

अनुशिष्ट्वानुगत्वा च कृत्वा चैनान्प्रदक्षिणम्
पाण्डवानभ्यनुज्ञाय विदुरः प्रययौ गृहान्

1.133.25

निवृत्ते विदुरे चैव भीष्मे पौरजने तथा
अजातशत्रुमामन्त्र्य कुन्ती वचनमब्रवीत्

1.133.26

क्षत्ता यदब्रवीद्वाक्यं जनमध्येऽब्रुवन्निव
त्वया च तत्तथेत्युक्तो जानीमो न च तद्वयम्

1.133.27

यदि तच्छक्यमस्माभिः श्रोतुं न च सदोषवत्
श्रोतुमिच्छामि तत्सर्वं संवादं तव तस्य च

1.133.28

युधिष्ठिर उवाच
विषादग्नेश्च बोद्धव्यमिति मां विदुरोऽब्रवीत्
पन्थाश्च वो नाविदितः कश्चित्स्यादिति चाब्रवीत्

1.133.29

जितेन्द्रियश्च वसुधां प्राप्स्यसीति च माब्रवीत्
विज्ञातमिति तत्सर्वमित्युक्तो विदुरो मया

1.133.30

वैशंपायन उवाच
अष्टमेऽहनि रोहिण्यां प्रयाताः फल्गुनस्य ते
वारणावतमासाद्य ददृशुर्नागरं जनम्

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana said, 'Meanwhile the Pandavas got into their cars, yoking thereto some fine horses endued with the speed of wind. While they were on the point of entering their cars, they touched, in great sorrow, the feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of Kripa, of Vidura and of the other elders of the Kuru race. Then saluting with reverence all the older men, and embracing their equals, receiving the farewell of even the children, and taking leave of all the venerable ladies in their household, and walking round them respectfully, and bidding farewell unto all the citizens, the Pandavas, ever mindful of their vows, set out for Varanavata. And Vidura of great wisdom and the other bulls among the Kurus and the citizens also, from great affliction, followed those tigers among men to some distance. And some amongst the citizens and the country people, who followed the Pandavas, afflicted beyond measure at beholding the sons of Pandu in such distress, began to say aloud, 'King Dhritarashtra of wicked soul seeth no things with the same eye. The Kuru monarch casteth not his eye on virtue. Neither the sinless Yudhishthira, nor Bhima the foremost of mighty men, nor Dhananjaya the (youngest) son of Kunti, will ever be guilty (of the sin of waging a rebellious war). When these will remain quiet, how shall the illustrious son of Madri do anything? Having inherited the kingdom from their father, Dhritarashtra could not bear them. How is that Bhishma who suffers the exile of the Pandavas to that wretched place, sanctions this act of great injustice? Vichitravirya, the son of Santanu, and the royal sage Pandu of Kuru's race both cherished us of old with fatherly care. But now that Pandu that tiger among men, hath ascended to heaven, Dhritarashtra cannot bear with these princes his children. We who do not sanction this exile shall all go, leaving this excellent town and our own homes, where Yudhishthira will go.'

"Unto those distressed citizens talking in this way, the virtuous Yudhishthira, himself afflicted with sorrow, reflecting for a few moments said, 'The king is our father, worthy of regard, our spiritual guide, and our superior. To carry out with unsuspicious hearts whatever he biddeth, is indeed, our duty. Ye are our friends. Walking round us and making us happy by your blessings, return ye to your abodes. When the time cometh for anything to be done for us by you, then, indeed, accomplish all that is agreeable and

beneficial to us.' Thus addressed, the citizens walked round the Pandavas and blessed them with their blessings and returned to their respective abodes.

"And after the citizens had ceased following the Pandavas, Vidura, conversant with all the dictates of morality, desirous of awakening the eldest of the Pandavas (to a sense of his dangers), addressed him in these words. The learned Vidura, conversant with the jargon (of the Mlechchhas), addressed the learned Yudhishthira who also was conversant with the same jargon, in the words of the Mlechchha tongue, so as to be unintelligible to all except Yudhishthira. He said, 'He that knoweth the schemes his foes contrive in accordance with the dictates of political science, should, knowing them, act in such a way as to avoid all danger. He that knoweth that there are sharp weapons capable of cutting the body though not made of steel, and understandeth also the means of warding them off, can never be injured by foes. He liveth who protecteth himself by the knowledge that neither the consumer of straw and wood nor the drier of the dew burneth the inmates of a hole in the deep woods. The blind man seeth not his way: the blind man hath no knowledge of direction. He that hath no firmness never acquireth prosperity. Remembering this, be upon your guard. The man who taketh a weapon not made of steel (i.e., an inflammable abode) given him by his foes, can escape from fire by making his abode like unto that of a jackal (having many outlets). By wandering a man may acquire the knowledge of ways, and by the stars he can ascertain the direction, and he that keepeth his five (senses) under control can never be oppressed y his enemies.'

"Thus addressed, Pandu's son, Yudhishthira the just replied unto Vidura, that foremost of all learned men, saying, 'I have understood thee.' Then Vidura, having instructed the Pandavas and followed them (thus far), walked around them and bidding them farewell returned to his own abode. When the citizens and Bhishma and Vidura had all ceased following, Kunti approached Yudhishthira and said, 'The words that Kshattri said unto thee in the midst of many people so indistinctly as if he did not say anything, and thy reply also to him in similar words and voice, we have not understood. If it is not improper; for us to know them I should then like to hear everything that had passed between him and thee.'

"Yudhishthira replied, 'The virtuous Vidura said unto me that we should know that the mansion (for our accommodation at Varanavata) hath been built of inflammable materials. He said unto me, 'The path of escape too shall not be unknown to thee,'--and further,--'Those that can control their senses can acquire the sovereignty of the whole world.'--The reply that I gave unto Vidura was, 'I have understood thee.'

"Vaisampayana continued, 'The Pandavas set out on the eighth day of the month of Phalguna when the star Rohini was in the ascendant, and arriving at Varanavata they beheld the town and the people.'"

1.134.1

वैशंपायन उवाच
ततः सर्वाः प्रकृतयो नगराद्वारणावतात्
सर्वमङ्गलसंयुक्ता यथाशास्त्रमतन्द्रिताः

1.134.2

श्रुत्वागतान्पाण्डुपुत्रान्नानायानैः सहस्रशः
अभिजग्मुर्नरश्रेष्ठाञ्श्रुत्वैव परया मुदा

1.134.3

ते समासाद्य कौन्तेयान्वारणावतका जनाः
कृत्वा जयाशिषः सर्वे परिवार्योपतस्थिरे

1.134.4

तैर्वृतः पुरुषव्याघ्रो धर्मराजो युधिष्ठिरः
विबभौ देवसंकाशो वज्रपाणिरिवामरैः

1.134.5

सत्कृतास्ते तु पौरैश्च पौरान्सत्कृत्य चानघाः
अलंकृतं जनाकीर्णं विविशुर्वारणावतम्

1.134.6

ते प्रविश्य पुरं वीरास्तूर्णं जग्मुरथो गृहान्
ब्राह्मणानां महीपाल रतानां स्वेषु कर्मसु

1.134.7

नगराधिकृतानां च गृहाणि रथिनां तथा
उपतस्थुर्नरश्रेष्ठा वैश्यशूद्रगृहानपि

1.134.8

अर्चिताश्च नरैः पौरैः पाण्डवा भरतर्षभाः
जग्मुरावसथं पश्चात्पुरोचनपुरस्कृताः

1.134.9

तेभ्यो भक्ष्यान्नपानानि शयनानि शुभानि च
आसनानि च मुख्यानि प्रददौ स पुरोचनः

1.134.10

तत्र ते सत्कृतास्तेन सुमहार्हपरिच्छदाः
उपास्यमानाः पुरुषैरूषुः पुरनिवासिभिः

1.134.11

दशरात्रोषितानां तु तत्र तेषां पुरोचनः
निवेदयामास गृहं शिवाख्यमशिवं तदा

1.134.12

तत्र ते पुरुषव्याघ्रा विविशुः सपरिच्छदाः
पुरोचनस्य वचनात्कैलासमिव गुह्यकाः

1.134.13

तत्त्वगारमभिप्रेक्ष्य सर्वधर्मविशारदः
उवाचाग्नेयमित्येवं भीमसेनं युधिष्ठिरः
जिघ्रन्सोम्य वसागन्धं सर्पिर्जतुविमिश्रितम्

1.134.14

कृतं हि व्यक्तमाग्नेयमिदं वेश्म परंतप
शणसर्जरसं व्यक्तमानीतं गृहकर्मणि
मुञ्जबल्वजवंशादि द्रव्यं सर्वं घृतोक्षितम्

1.134.15

शिल्पिभिः सुकृतं ह्याप्तैर्विनीतैर्वेश्मकर्मणि
विश्वस्तं मामयं पापो दग्धुकामः पुरोचनः

1.134.16

इमां तु तां महाबुद्धिर्विदुरो दृष्टवांस्तदा
आपदं तेन मां पार्थ स संबोधितवान्पुरा

1.134.17

ते वयं बोधितास्तेन बुद्धवन्तोऽशिवं गृहम्
आचार्यैः सुकृतं गूढैर्दुर्योधनवशानुगैः

1.134.18

भीम उवाच
यदिदं गृहमाग्नेयं विहितं मन्यते भवान्
तत्रैव साधु गच्छामो यत्र पूर्वोषिता वयम्

1.134.19

युधिष्ठिर उवाच
इह यत्तैर्निराकारैर्वस्तव्यमिति रोचये
नष्टैरिव विचिन्वद्भिर्गतिमिष्टां ध्रुवामितः

1.134.20

यदि विन्देत चाकारमस्माकं हि पुरोचनः
शीघ्रकारी ततो भूत्वा प्रसह्यापि दहेत नः

1.134.21

नायं बिभेत्युपक्रोशादधर्माद्वा पुरोचनः
तथा हि वर्तते मन्दः सुयोधनमते स्थितः

1.134.22

अपि चेह प्रदग्धेषु भीष्मोऽस्मासु पितामहः
कोपं कुर्यात्किमर्थं वा कौरवान्कोपयेत सः
धर्म इत्येव कुप्येत तथान्ये कुरुपुंगवाः

1.134.23

वयं तु यदि दाहस्य बिभ्यतः प्रद्रवेम हि
स्पशैर्नो घातयेत्सार्वान्राज्यलुब्धः सुयोधनः

1.134.24

अपदस्थान्पदे तिष्ठन्नपक्षान्पक्षसंस्थितः
हीनकोशान्महाकोशः प्रयोगैर्घातयेद्ध्रुवम्

1.134.25

तदस्माभिरिमं पापं तं च पापं सुयोधनम्
वञ्चयद्भिर्निवस्तव्यं छन्नवासं क्वचित्क्वचित्

1.134.26

ते वयं मृगयाशीलाश्चराम वसुधामिमाम्
तथा नो विदिता मार्गा भविष्यन्ति पलायताम्

1.134.27

भौमं च बिलमद्यैव करवाम सुसंवृतम्
गूढोच्छ्वसान्न नस्तत्र हुताशः संप्रधक्ष्यति

1.134.28

वसतोऽत्र यथा चास्मान्न बुध्येत पुरोचनः
पौरो वापि जनः कश्चित्तथा कार्यमतन्द्रितैः

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana said, 'Then all the citizens (of Varanavata) on hearing that the son of Pandu had come, were filled with joy at the tidings, speedily came out of Varanavata, in vehicles of various kinds numbering by thousands, taking with them every auspicious article as directed by the Sastras, for receiving those foremost of men. And the people of Varanavata, approaching the sons of Kunti blessed them by uttering the Jaya and stood surrounding them. That tiger among men, viz., the virtuous Yudhishthira thus surrounded by them looked resplendent like him having the thunderbolt in his hands (viz., Indra) in the midst of the celestials. And those sinless ones, welcomed by the citizens and welcoming the citizens in return, then entered the populous town of Varanavata decked with every ornament. Entering the town those heroes first went, O monarch, to the abodes of Brahmanas engaged in their proper duties. Those foremost of men then went to the abodes of the officials of the town, and then of the Sutas and the Vaisyas and then to those of even the Sudras, O bull of Bharata's race, thus adored by the citizens, the Pandavas at last went with Purochana going before them, to the palace that had been built for them, Purochana then began to place before them food and drink and beds and carpets, all of the first and most agreeable order. The Pandavas attired in costly robes, continued to live there, adored by Purochana and the people having their homes in Varanavata.

"After the Pandavas had thus lived for ten nights, Purochana spoke to them of the mansion (he had built) called 'The Blessed Home,' but in reality the cursed house. Then those tigers among men, attired in costly dress, entered that mansion at the instance of Purochana like Guhyakas entering the palace (of Siva) on the Kailasa mount. The foremost of all virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it was really built of inflammable materials. Smelling the scent of fat mixed with clarified butter and preparations of lac, he said unto Bhima, 'O chastiser of foes, this house is truly built of inflammable materials! Indeed, it is apparent that such is the case! The enemy, it is evident, by the aid of trusted artists well-skilled in the construction of houses, have finely built this mansion, after procuring hemp, resin, heath, straw, and bamboos, all soaked in clarified butter. This wicked wretch, Purochana, acting under the instruction of Duryodhana, stayeth here with the object of burning me to death when he seeth me trustful. But, O son of Pritha, Vidura of great intelligence, knew of this danger, and, therefore, hath warned me of it beforehand. Knowing it all, that youngest uncle of ours, ever wishing our good from affection hath told us that this house, so full of danger, hath been constructed by the wretches under Duryodhana acting in secrecy.'

"Hearing this, Bhima replied, 'If, sir, you know this house to be so inflammable, it would then be well for us to return thither where we had taken up our quarters first.' Yudhishthira replied, 'It seems to me that we should rather continue to live here in seeming unsuspiciousness but all the while with caution and our senses wide awake and seeking for some certain means of escape. If Purochana findeth from our countenances that we have fathomed designs, acting with haste he may suddenly burn us to death. Indeed, Purochana careth little for obloquy or sin. The wretch stayeth here acting under the instruction of Duryodhana. If we are burnt to death, will our grandfather Bhishma be angry? Why will he, by showing his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather Bhishma and the other bull of Kuru's race, regarding indignation at such a sinful act to be virtuous, may become wrathful. If however, from fear of being burnt, we fly from here, Duryodhana, ambitious of sovereignty will certainly compass our death by means of spies. While we have no rank and power, Duryodhana hath both; while we have no friends and allies, Duryodhana hath both; while we are without wealth, Duryodhana hath at his command a full treasury. Will he not, therefore, certainly destroy us by adopting adequate means? Let us, therefore, by deceiving this wretch (Purochana) and that other wretch Duryodhana, pass our days, disguising ourselves at times. Let us also lead a hunting life, wandering over the earth. We shall then, if we have to escape our enemies, be familiar with all paths. We shall also, this very day, cause a subterranean passage to be dug in our chamber in great secrecy. If we act in this way, concealing what we do from all, fire shall never be able to consume us. We shall live here, actively doing everything for our safety but with such privacy that neither Purochana nor any of the citizens of Varanavata may know what we are after.'"

1.135.1

वैशंपायन उवाच
विदुरस्य सुहृत्कश्चित्खनकः कुशलः क्वचित्
विविक्ते पाण्डवान्राजन्निदं वचनमब्रवीत्

1.135.2

प्रहितो विदुरेणास्मि खनकः कुशलो भृशम्
पाण्डवानां प्रियं कार्यमिति किं करवाणि वः

1.135.3

प्रच्छन्नं विदुरेणोक्तः श्रेयस्त्वमिह पाण्डवान्
प्रतिपादय विश्वासादिति किं करवाणि वः

1.135.4

कृष्णपक्षे चतुर्दश्यां रात्रावस्य पुरोचनः
भवनस्य तव द्वारि प्रदास्यति हुताशनम्

1.135.5

मात्रा सह प्रदग्धव्याः पाण्डवाः पुरुषर्षभाः
इति व्यवसितं पार्थ धार्तराष्ट्रस्य मे श्रुतम्

1.135.6

किंचिच्च विदुरेणोक्तो म्लेच्छवाचासि पाण्डव
त्वया च तत्तथेत्युक्तमेतद्विश्वासकारणम्

1.135.7

उवाच तं सत्यधृतिः कुन्तीपुत्रो युधिष्ठिरः
अभिजानामि सौम्य त्वां सुहृदं विदुरस्य वै

1.135.8

शुचिमाप्तं प्रियं चैव सदा च दृढभक्तिकम्
न विद्यते कवेः किंचिदभिज्ञानप्रयोजनम्

1.135.9

यथा नः स तथा नस्त्वं निर्विशेषा वयं त्वयि
भवतः स्म यथा तस्य पालयास्मान्यथा कविः

1.135.10

इदं शरणमाग्नेयं मदर्थमिति मे मतिः
पुरोचनेन विहितं धार्तराष्ट्रस्य शासनात्

1.135.11

स पापः कोशवांश्चैव ससहायश्च दुर्मतिः
अस्मानपि च दुष्टात्मा नित्यकालं प्रबाधते

1.135.12

स भवान्मोक्षयत्वस्मान्यत्नेनास्माद्धुताशनात्
अस्मास्विह हि दग्धेषु सकामः स्यात्सुयोधनः

1.135.13

समृद्धमायुधागारमिदं तस्य दुरात्मनः
वप्रान्ते निष्प्रतीकारमाश्लिष्येदं कृतं महत्

1.135.14

इदं तदशुभं नूनं तस्य कर्म चिकीर्षितम्
प्रागेव विदुरो वेद तेनास्मानन्वबोधयत्

1.135.15

सेयमापदनुप्राप्ता क्षत्ता यां दृष्टवान्पुरा
पुरोचनस्याविदितानस्मांस्त्वं विप्रमोचय

1.135.16

स तथेति प्रतिश्रुत्य खनको यत्नमास्थितः
परिखामुत्किरन्नाम चकार सुमहद्बिलम्

1.135.17

चक्रे च वेश्मनस्तस्य मध्ये नातिमहन्मुखम्
कपाटयुक्तमज्ञातं समं भूम्या च भारत

1.135.18

पुरोचनभयाच्चैव व्यदधात्संवृतं मुखम्
स तत्र च गृहद्वारि वसत्यशुभधीः सदा

1.135.19

तत्र ते सायुधाः सर्वे वसन्ति स्म क्षपां नृप
दिवा चरन्ति मृगयां पाण्डवेया वनाद्वनम्

1.135.20

विश्वस्तवदविश्वस्ता वञ्चयन्तः पुरोचनम्
अतुष्टास्तुष्टवद्राजन्नूषुः परमदुःखिताः

1.135.21

न चैनानन्वबुध्यन्त नरा नगरवासिनः
अन्यत्र विदुरामात्यात्तस्मात्खनकसत्तमात्

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana continued, 'A friend of Vidura's, well-skilled in mining, coming unto the Pandavas, addressed them in secret, saying, 'I have been sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell me what I am to do for ye. From the trust he reposeth in me Vidura hath said unto me, 'Go thou unto the Pandavas and accomplish thou their good. What shall I do for you? Purochana will set fire to the door of thy house on the fourteenth night of this dark fortnight. To burn to death those tigers among men, the Pandavas, with their mother, is the design of that wicked wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told thee something in the Mlechchha tongue to which thou also didst reply in same language. I state these particulars as my credentials.' Hearing these words, Yudhishthira, the truthful son of Kunti replied, 'O amiable one, I

now know thee as a dear and trusted friend of Vidura, true and ever devoted to him. There is nothing that the learned Vidura doth not know. As his, so ours art thou. Make no difference between him and us. We are as much thine as his. O, protect us as the learned Vidura ever protecteth us. I know that this house, so inflammable, hath been contrived for me by Purochana at the command of Dhritarashtra's son. That wicked wretch commanding wealth and allies pursueth us without intermission. O, save us with a little exertion from the impending conflagration. If we are burnt to death here, Duryodhana's most cherished desire will be satisfied. Here is that wretch's well-furnished arsenal. This large mansion hath been built abutting the high ramparts of the arsenal without any outlet. But this unholy contrivance of Duryodhana was known to Vidura from the first, and he it was who enlightened us beforehand. The danger of which Kshattri had foreknowledge is now at our door. Save us from it without Purochana's knowledge thereof.' On hearing these words, the miner said, 'So be it,' and carefully beginning his work of excavation, made a large subterranean passage. And the mouth of that passage was in the centre of that house, and it was on a level with the floor and closed up with planks. The mouth was so covered from fear of Purochana, that wicked wretch who kept a constant watch at the door of the house. The Pandavas used to sleep within their chambers with arms ready for use, while, during the day, they went a-hunting from forest to forest. Thus, O king, they lived (in that mansion) very guardedly, deceiving Purochana by a show of trustfulness and contentment while in reality they were trustless and discontented. Nor did the citizens of Varanavata know anything about these plans of the Pandavas. In fact, none else knew of them except Vidura's friend, that good miner.'"

1.136.1

वैशंपायन उवाच
तांस्तु दृष्ट्वा सुमनसः परिसंवत्सरोषितान्
विश्वस्तानिव संलक्ष्य हर्षं चक्रे पुरोचनः

1.136.2

पुरोचने तथा हृष्टे कौन्तेयोऽथ युधिष्ठिरः
भीमसेनार्जुनौ चैव यमौ चोवाच धर्मवित्

1.136.3

अस्मानयं सुविश्वस्तान्वेत्ति पापः पुरोचनः
वञ्चितोऽयं नृशंसात्मा कालं मन्ये पलायने

1.136.4

आयुधागारमादीप्य दग्ध्वा चैव पुरोचनम्
षट्प्राणिनो निधायेह द्रवामोऽनभिलक्षिताः

1.136.5

अथ दानापदेशेन कुन्ती ब्राह्मणभोजनम्
चक्रे निशि महद्राजन्नाजग्मुस्तत्र योषितः

1.136.6

ता विहृत्य यथाकामं भुक्त्वा पीत्वा च भारत
जग्मुर्निशि गृहानेव समनुज्ञाप्य माधवीम्

1.136.7

निषादी पञ्चपुत्रा तु तस्मिन्भोज्ये यदृच्छया
अन्नार्थिनी समभ्यागात्सपुत्रा कालचोदिता

1.136.8

सा पीत्वा मदिरां मत्ता सपुत्रा मदविह्वला
सह सर्वैः सुतै राजंस्तस्मिन्नेव निवेशने
सुष्वाप विगतज्ञाना मृतकल्पा नराधिप

1.136.9

अथ प्रवाते तुमुले निशि सुप्ते जने विभो
तदुपादीपयद्भीमः शेते यत्र पुरोचनः

1.136.10

ततः प्रतापः सुमहाञ्शब्दश्चैव विभावसोः
प्रादुरासीत्तदा तेन बुबुधे स जनव्रजः

1.136.11

पौरा ऊचुः
दुर्योधनप्रयुक्तेन पापेनाकृतबुद्धिना
गृहमात्मविनाशाय कारितं दाहितं च यत्

1.136.12

अहो धिग्धृतराष्ट्रस्य बुद्धिर्नातिसमञ्जसी
यः शुचीन्पाण्डवान्बालान्दाहयामास मन्त्रिणा

1.136.13

दिष्ट्या त्विदानीं पापात्मा दग्धोऽयमतिदुर्मतिः
अनागसः सुविश्वस्तान्यो ददाह नरोत्तमान्

1.136.14

वैशंपायन उवाच
एवं ते विलपन्ति स्म वारणावतका जनाः
परिवार्य गृहं तच्च तस्थू रात्रौ समन्ततः

1.136.15

पाण्डवाश्चापि ते राजन्मात्रा सह सुदुःखिताः
बिलेन तेन निर्गत्य जग्मुर्गूढमलक्षिताः

1.136.16

तेन निद्रोपरोधेन साध्वसेन च पाण्डवाः
न शेकुः सहसा गन्तुं सह मात्रा परंतपाः

1.136.17

भीमसेनस्तु राजेन्द्र भीमवेगपराक्रमः
जगाम भ्रातॄनादाय सर्वान्मातरमेव च

1.136.18

स्कन्धमारोप्य जननीं यमावङ्केन वीर्यवान्
पार्थौ गृहीत्वा पाणिभ्यां भ्रातरौ सुमहाबलौ

1.136.19

तरसा पादपान्भञ्जन्महीं पद्भ्यां विदारयन्
स जगामाशु तेजस्वी वातरंहा वृकोदरः

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana said, 'Seeing the Pandavas living there cheerfully and without suspicion for a full year, Purochana became exceedingly glad. And beholding Purochana so very glad, Yudhishthira, the virtuous son of Kunti, addressing Bhima and Arjuna and the twins (Nakula and Sahadeva) said, 'The cruel-hearted wretch hath been well-deceived. I think the time is come for our escape. Setting fire to the arsenal and burning Purochana to death and letting his body lie here, let us, six persons, fly hence unobserved by all!'

"Vaisampayana continued, 'Then on the occasion of an almsgiving, O king, Kunti fed on a certain night a large number of Brahmanas. There came also a number of ladies who while eating and drinking, enjoyed there as they pleased, and with Kunti's leave returned to their respective homes. Desirous of obtaining food, there came, as though impelled by fate, to that feast, in course of her wanderings, a Nishada woman, the mother of five

children, accompanied by all her sons. O king, she, and her children, intoxicated with the wine they drank, became incapable. Deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep. Then when all the inmates of the house lay down to sleep, there began to blow a violent wind in the night. Bhima then set fire to the house just where Purochana was sleeping. Then the son of Pandu set fire to the door of that house of lac. Then he set fire to the mansion in several parts all around. Then when the sons of Pandu were satisfied that the house had caught fire in several parts those chastisers of foes with their mother, entered the subterranean passage without losing any time. Then the heat and the roar of the fire became intense and awakened the townspeople. Beholding the house in flames, the citizens with sorrowful faces began to say, 'The wretch (Purochana) of wicked soul had under the instruction of Duryodhana built his house for the destruction of his employer's relatives. He indeed hath set fire to it. O, fie on Dhritarashtra's heart which is so partial. He hath burnt to death, as if he were their foe, the sinless heirs of Pandu! O, the sinful and wicked-souled (Purochana) who hath burnt those best of men, the innocent and unsuspicious princes, hath himself been burnt to death as fate would have it.'

"Vaisampayana continued, 'The citizens of Varanavata thus bewailed (the fate of the Pandavas), and waited there for the whole night surrounding that house. The Pandavas, however, accompanied by their mother coming out of the subterranean passage, fled in haste unnoticed. But those chastisers of foes, for sleepiness and fear, could not with their mother proceed in haste. But, O monarch, Bhimasena, endued with terrible prowess and swiftness of motion took upon his body all his brothers and mother and began to push through the darkness. Placing his mother on his shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his arms, Vrikodara of great energy and strength and endued with the speed of the wind, commenced his march, breaking the trees with his breast and pressing deep the earth with his stamp.'"

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana said, 'About this time, the learned Vidura had sent into those woods a man of pure character and much trusted by him. This person going to where he had been directed, saw the Pandavas with their mother in the forest employed in a certain place in measuring the depth of a river. The design that the wicked Duryodhana had formed had been, through his spies, known to Vidura of great intelligence, and, therefore, he had sent that prudent person unto the Pandavas. Sent by Vidura unto them, he showed the Pandavas on the sacred banks of the Ganga a boat with engines

and flags, constructed by trusted artificers and capable of withstanding wind and wave and endued with the speed of the tempest or of thought. He then addressed the Pandavas in these words to show that he had really been sent by Vidura, 'O Yudhishthira, he said, "listen to these words the learned Vidura had said (unto thee) as a proof of the fact that I come from him. Neither the consumer of straw and the wood nor the drier of dew ever burneth the inmates of a hole in the forest. He escapeth from death who protecteth himself knowing this, etc.' By these credentials know me to be the person who has been truly sent by Vidura and to be also his trusted agent. Vidura, conversant with everything, hath again said, 'O son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana with his brothers, and Sakuni.' This boat is ready on the waters, and it will glide pleasantly thereon, and shall certainly bear you all from these regions!'

"Then beholding those foremost of men with their mother pensive and sad he caused them to go into the boat that was on the Ganga, and accompanied them himself. Addressing them again, he said, 'Vidura having smelt your heads and embraced you (mentally), hath said again that in commencing your auspicious journey and going alone you should never be careless.'

"Saying these words unto those heroic princes, the person sent by Vidura took those bulls among men over to the other side of the Ganga in his boat. And having taken them over the water and seen them all safe on the opposite bank, he uttered the word 'Jaya' (victory) to their success and then left them and returned to the place whence he had come.

"The illustrious Pandavas also sending through that person some message to Vidura, began, after having crossed the Ganga, to proceed with haste and in great secrecy.'"

1.137.1

वैशंपायन उवाच
अथ रात्र्यां व्यतीतायामशेषो नागरो जनः
तत्राजगाम त्वरितो दिदृक्षुः पाण्डुनन्दनान्

1.137.2

निर्वापयन्तो ज्वलनं ते जना ददृशुस्ततः
जातुषं तद्गृहं दग्धममात्यं च पुरोचनम्

1.137.3

नूनं दुर्योधनेनेदं विहितं पापकर्मणा
पाण्डवानां विनाशाय इत्येवं चुक्रुषुर्जनाः

1.137.4

विदिते धृतराष्ट्रस्य धार्तराष्ट्रो न संशयः
दग्धवान्पाण्डुदायादान्न ह्येनं प्रतिषिद्धवान्

1.137.5

नूनं शांतनवो भीष्मो न धर्ममनुवर्तते
द्रोणश्च विदुरश्चैव कृपश्चान्ये च कौरवाः

1.137.6

ते वयं धृतराष्ट्रस्य प्रेषयामो दुरात्मनः
संवृत्तस्ते परः कामः पाण्डवान्दग्धवानसि

1.137.7

ततो व्यपोहमानास्ते पाण्डवार्थे हुताशनम्
निषादीं ददृशुर्दग्धां पञ्चपुत्रामनागसम्

1.137.8

खनकेन तु तेनैव वेश्म शोधयता बिलम्
पांसुभिः प्रत्यपिहितं पुरुषैस्तैरलक्षितम्

1.137.9

ततस्ते प्रेषयामासुर्धृतराष्ट्रस्य नागराः
पाण्डवानग्निना दग्धानमात्यं च पुरोचनम्

1.137.10

श्रुत्वा तु धृतराष्ट्रस्तद्राजा सुमहदप्रियम्
विनाशं पाण्डुपुत्राणां विललाप सुदुःखितः

1.137.11

अद्य पाण्डुर्मृतो राजा भ्राता मम सुदुर्लभः
तेषु वीरेषु दग्धेषु मात्रा सह विशेषतः

1.137.12

गच्छन्तु पुरुषाः शीघ्रं नगरं वारणावतम्
सत्कारयन्तु तान्वीरान्कुन्तिराजसुतां च ताम्

1.137.13

कारयन्तु च कुल्यानि शुभ्राणि च महान्ति च
ये च तत्र मृतास्तेषां सुहृदोऽर्चन्तु तानपि

1.137.14

एवंगते मया शक्यं यद्यत्कारयितुं हितम्
पाण्डवानां च कुन्त्याश्च तत्सर्वं क्रियतां धनैः

1.137.15

एवमुक्त्वा ततश्चक्रे ज्ञातिभिः परिवारितः
उदकं पाण्डुपुत्राणां धृतराष्ट्रोऽम्बिकासुतः

1.137.16

चुक्रुशुः कौरवाः सर्वे भृशं शोकपरायणाः
विदुरस्त्वल्पशश्चक्रे शोकं वेद परं हि सः

1.137.17

पाण्डवाश्चापि निर्गत्य नगराद्वारणावतात्
जवेन प्रययू राजन्दक्षिणां दिशमाश्रिताः

1.137.18

विज्ञाय निशि पन्थानं नक्षत्रैर्दक्षिणामुखाः
यतमाना वनं राजन्गहनं प्रतिपेदिरे

1.137.19

ततः श्रान्ताः पिपासार्ता निद्रान्धाः पाण्डुनन्दनाः
पुनरूचुर्महावीर्यं भीमसेनमिदं वचः

1.137.20

इतः कष्टतरं किं नु यद्वयं गहने वने
दिशश्च न प्रजानीमो गन्तुं चैव न शक्नुमः

1.137.21

तं च पापं न जानीमो यदि दग्धः पुरोचनः
कथं नु विप्रमुच्येम भयादस्मादलक्षिताः

1.137.22

पुनरस्मानुपादाय तथैव व्रज भारत
त्वं हि नो बलवानेको यथा सततगस्तथा

1.137.23

इत्युक्तो धर्मराजेन भीमसेनो महाबलः
आदाय कुन्तीं भ्रातॄंश्च जगामाशु महाबलः

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana said, 'Then, when the night had passed away, a large concourse of the townspeople came there in haste to see the sons of Pandu. After extinguishing the fire, they saw that the house just burnt down had been built of lac in materials and that (Duryodhana's) counsellor Purochana had been burnt to death. And the people began to bewail aloud saying, 'Indeed, this had been contrived by the sinful Duryodhana for the destruction of the Pandavas. There is little doubt that Duryodhana hath, with Dhritarashtra's knowledge, burnt to death the heirs of Pandu, else the prince would have been prevented by his father. There is little doubt that even Bhishma, the son of Santanu, and Drona and Vidura and Kripa and other Kauravas have not, any of them, followed the dictates of duty. Let us now send to Dhritarashtra to say, 'Thy great desire hath been achieved! Thou hast burnt to death the Pandavas!'

"They then began to extinguish the members to obtain some trace of the Pandavas, and they saw the innocent Nishada woman with her five sons burnt to death. Then the miner sent by Vidura, while removing the ashes, covered the hole he had dug with those ashes in such a way that it remained unnoticed by all who had gone there.

"The citizens then sent to Dhritarashtra to inform him that the Pandavas along with (Duryodhana's) counsellor Purochana had been burnt to death. King Dhritarashtra, on hearing the evil news of the death of the Pandavas, wept in great sorrow. And he said, 'King Pandu, my brother of great fame, hath, indeed, died today when those heroic sons of his together with their mother have been burnt to death. Ye men, repair quickly to Varanavata and cause the funeral rites to be performed of those heroes and of the daughter of Kuntiraj! Let also the bones of the deceased be sanctified with the usual rites, and let all the beneficial and great acts (usual on such occasions) be performed. Let the friends and relatives of those that have been burnt to death repair thither. Let also all other beneficial acts that ought, under the circumstances, to be performed by us for the Pandavas and Kunti be accomplished by wealth.'

"Having said this, Dhritarashtra, the son of Ambika, surrounded by his relatives, offered oblations of water to the sons of Pandu. And all of them, afflicted with excessive sorrow, bewailed aloud, exclaiming, 'O Yudhishthira! Oh prince of the Kuru race!'--While others cried aloud, 'Oh, Bhima!--O Phalguna!'--while some again,--'Oh, the twins!--Oh, Kunti!'--Thus did they sorrow for the Pandavas and offer oblations of water unto them. The citizens also wept for the Pandavas but Vidura did not weep much, because he knew the truth.

"Meanwhile the Pandavas endued with great strength with their mother forming a company of six going out of the town of Varanavata arrived at the banks of the Ganga. They then speedily reached the opposite bank aided by the strength of the boatmen's arms, the rapidity of the river's current, and a favourable wind. Leaving the boat, they proceeded in the southern direction finding their way in the dark by the light of the stars. After much suffering they at last reached, O king, a dense forest. They were then tired and thirsty; sleep was closing their eyes every moment. Then Yudhishthira, addressing Bhima endued with great energy, said, 'What can be more painful than this? We are now in the deep woods. We know not which side is which, nor can we proceed much further. We do not know whether that wretch Purochana hath or hath not been burnt to death. How shall we escape from these dangers unseen by others? O Bharata, taking us on thyself, proceed thou as before. Thou alone amongst us art strong and swift as the wind.'

"Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up on his body Kunti and his brothers, began to proceed with great celerity.'"

1.138.1

वैशंपायन उवाच
तेन विक्रमता तूर्णमूरुवेगसमीरितम्
प्रववावनिलो राजञ्शुचिशुक्रागमे यथा

1.138.2

स मृद्नन्पुष्पितांश्चैव फलितांश्च वनस्पतीन्
आरुजन्दारुगुल्मांश्च पथस्तस्य समीपजान्

1.138.3

तथा वृक्षान्भञ्जमानो जगामामितविक्रमः
तस्य वेगेन पाण्डूनां मूर्च्छेव समजायत

1.138.4

असकृच्चापि संतीर्य दूरपारं भुजप्लवैः
पथि प्रच्छन्नमासेदुर्धार्तराष्ट्रभयात्तदा

1.138.5

कृच्छ्रेण मातरं त्वेकां सुकुमारीं यशस्विनीम्
अवहत्तत्र पृष्ठेन रोधःसु विषमेषु च

1.138.6

आगमंस्ते वनोद्देशमल्पमूलफलोदकम्
क्रूरपक्षिमृगं घोरं सायाह्ने भरतर्षभाः

1.138.7

घोरा समभवत्संध्या दारुणा मृगपक्षिणः
अप्रकाशा दिशः सर्वा वातैरासन्ननार्तवैः

1.138.8

ते श्रमेण च कौरव्यास्तृष्णया च प्रपीडिताः
नाशक्नुवंस्तदा गन्तुं निद्रया च प्रवृद्धया

1.138.9

ततो भीमो वनं घोरं प्रविश्य विजनं महत्
न्यग्रोधं विपुलच्छायं रमणीयमुपाद्रवत्

1.138.10

तत्र निक्षिप्य तान्सर्वानुवाच भरतर्षभः
पानीयं मृगयामीह विश्रमध्वमिति प्रभो

1.138.11

एते रुवन्ति मधुरं सारसा जलचारिणः
ध्रुवमत्र जलस्थायो महानिति मतिर्मम

1.138.12

अनुज्ञातः स गच्छेति भ्रात्रा ज्येष्ठेन भारत
जगाम तत्र यत्र स्म रुवन्ति जलचारिणः

1.138.13

स तत्र पीत्वा पानीयं स्नात्वा च भरतर्षभ
उत्तरीयेण पानीयमाजहार तदा नृप

1.138.14

गव्यूतिमात्रादागत्य त्वरितो मातरं प्रति
स सुप्तां मातरं दृष्ट्वा भ्रातॄंश्च वसुधातले
भृशं दुःखपरीतात्मा विललाप वृकोदरः

1.138.15

शयनेषु परार्ध्येषु ये पुरा वारणावते
नाधिजग्मुस्तदा निद्रां तेऽद्य सुप्ता महीतले

1.138.16

स्वसारं वसुदेवस्य शत्रुसंघावमर्दिनः
कुन्तिभोजसुतां कुन्तीं सर्वलक्षणपूजिताम्

1.138.17

स्नुषां विचित्रवीर्यस्य भार्यां पाण्डोर्महात्मनः
प्रासादशयनां नित्यं पुण्डरीकान्तरप्रभाम्

1.138.18

सुकुमारतरां स्त्रीणां महार्हशयनोचिताम्
शयानां पश्यताद्येह पृथिव्यामतथोचिताम्

1.138.19

धर्मादिन्द्राच्च वायोश्च सुषुवे या सुतानिमान्
सेयं भूमौ परिश्रान्ता शेते ह्यद्यातथोचिता

1.138.20

किं नु दुःखतरं शक्यं मया द्रष्टुमतः परम्
योऽहमद्य नरव्याघ्रान्सुप्तान्पश्यामि भूतले

1.138.21

त्रिषु लोकेषु यद्राज्यं धर्मविद्योऽर्हते नृपः
सोऽयं भूमौ परिश्रान्तः शेते प्राकृतवत्कथम्

1.138.22

अयं नीलाम्बुदश्यामो नरेष्वप्रतिमो भुवि
शेते प्राकृतवद्भूमावतो दुःखतरं नु किम्

1.138.23

अश्विनाविव देवानां याविमौ रूपसंपदा
तौ प्राकृतवदद्येमौ प्रसुप्तौ धरणीतले

1.138.24

ज्ञातयो यस्य नैव स्युर्विषमाः कुलपांसनाः
स जीवेत्सुसुखं लोके ग्रामे द्रुम इवैकजः

1.138.25

एको वृक्षो हि यो ग्रामे भवेत्पर्णफलान्वितः
चैत्यो भवति निर्ज्ञातिरर्चनीयः सुपूजितः

1.138.26

येषां च बहवः शूरा ज्ञातयो धर्मसंश्रिताः
ते जीवन्ति सुखं लोके भवन्ति च निरामयाः

1.138.27

बलवन्तः समृद्धार्था मित्रबान्धवनन्दनाः
जीवन्त्यन्योन्यमाश्रित्य द्रुमाः काननजा इव

1.138.28

वयं तु धृतराष्ट्रेण सपुत्रेण दुरात्मना
विवासिता न दग्धाश्च कथंचित्तस्य शासनात्

1.138.29

तस्मान्मुक्ता वयं दाहादिमं वृक्षमुपाश्रिताः
कां दिशं प्रतिपत्स्यामः प्राप्ताः क्लेशमनुत्तमम्

1.138.30

नातिदूरे च नगरं वनादस्माद्धि लक्षये
जागर्तव्ये स्वपन्तीमे हन्त जागर्म्यहं स्वयम्

1.138.31

पास्यन्तीमे जलं पश्चात्प्रतिबुद्धा जितक्लमाः
इति भीमो व्यवस्यैव जजागार स्वयं तदा

Translation — Kisari Mohan Ganguli

(Jatugriha Parva continued)

"Vaisampayana said," As the mighty Bhima proceeded, the whole forest with its trees and their branches seemed to tremble, in consequence of their clash with his breast. The motion of his thighs raised a wind like unto that which blows during the months of Jyaishtha and Ashadha (May and June). And the mighty Bhima proceeded, making a path for himself, but treading down the trees and creepers before him. In fact, he broke (by the pressure of his body) the large trees and plants, with their flowers and fruits, standing on his way. Even so passeth through the woods breaking down mighty trees, the leader of a herd of elephants, of the age of sixty years, angry and endued with excess of energy, during the season of rut when the liquid juice trickle down the three parts of his body. Indeed, so great was the force with which Bhima endued with the speed of Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed to faint in consequence. Frequently swimming across streams difficult of being crossed, the Pandavas disguised themselves on their way from fear of the sons of Dhritarashtra. And Bhima carried on his shoulder his illustrious mother of delicate sensibilities along the uneven banks of rivers. Towards the evening, O bull of Bharata's race, Bhima (bearing his brothers and mother on his back) reached a terrible forest where fruits and roots and water were scarce and which resounded with the terrible cries of birds and beasts. The twilight deepened the cries of birds and beasts became fiercer, darkness shrouded everything from the view and untimely winds began to blow that broke and laid low many a tree large and small and many creepers with dry leaves and fruits. The Kaurava princes, afflicted with fatigue and thirst, and heavy with sleep, were unable to proceed further. They then all sat down in that forest without food and drink. Then Kunti, smitten with thirst, said unto her sons, 'I am the mother of the five Pandavas and am now in their midst. Yet I am burning with thirst!' Kunti repeatedly said this unto her sons. Hearing these words, Bhima's heart, from affection for his mother, was warmed by compassion and he resolved to go (along as before). Then Bhima, proceeding through that terrible and extensive forest without a living soul, saw a beautiful banian tree with widespreading branches. Setting down there his brothers and mother, O bull of Bharata's race; he said unto them, 'Rest you here, while I go in quest of water. I hear the sweet cries of aquatic fowls. I think there must be a large pool here.' Commanded, O Bharata, by his elder brother who said unto him, 'Go', Bhima proceeded in the direction whence the cries of those aquatic fowls were coming. And, O bull of Bharata's race, he soon came upon a lake and bathed and slaked his thirst. And affectionate unto his brothers, he brought for them, O Bharata, water by soaking his upper garments. Hastily retracing his way over those four miles

he came unto where his mother was and beholding her he was afflicted with sorrow and began to sigh like a snake. Distressed with grief at seeing his mother and brothers asleep on the bare ground, Vrikodara began to weep, 'Oh, wretch that I am, who behold my brothers asleep on the bare ground, what can befall me more painful than this? Alas, they who formerly at Varanavata could not sleep on the softest and costliest beds are now asleep on the bare ground! Oh, what more painful sight shall I ever behold than that of Kunti--the sister of Vasudeva, that grinder of hostile hosts--the daughter of Kuntiraja,--herself decked with every auspicious mark, the daughter-in-law of Vichitravirya,--the wife of the illustrious Pandu,--the mother of us (five brothers),--resplendent as the filaments of the lotus and delicate and tender and fit to sleep on the costliest bed--thus asleep, as she should never be, on the bare ground! Oh, she who hath brought forth these sons by Dharma and Indra and Maruta--she who hath ever slept within palaces--now sleepeth, fatigued, on the bare ground! What more painful sight shall ever be beheld by me than that of these tigers among men (my brothers) asleep on the ground! Oh, the virtuous Yudhishthira, who deserveth the sovereignty of the three worlds, sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna of the darkish hue of blue clouds, and unequalled amongst men sleepeth on the ground like an ordinary person! Oh, what can be more painful than this? Oh the twins, who in beauty are like the twin Aswins amongst the celestials, are asleep like ordinary mortals on the bare ground! He who hath no jealous evil-minded relatives, liveth in happiness in this world like a single tree in a village. The tree that standeth single in a village with its leaves and fruits, from absence of other of the same species, becometh sacred and is worshipped and venerated by all. They again that have many relatives who, however, are all heroic and virtuous, live happily in the world without sorrow of any kind. Themselves powerful and growing in prosperity and always gladdening their friends and relatives, they live, depending on each other, like tall trees growing in the same forest. We, however, have been forced in exile by the wicked Dhritarashtra and his sons having escaped with difficulty, from sheer good fortune, a fiery death. Having escaped from that fire, we are now resting in the shade of this tree. Having already suffered so much, where now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked fellows, enjoy your temporary success. The gods are certainly auspicious to you. But ye wicked wretches, ye are alive yet, only because Yudhishthira doth not command me to take your lives. Else this very day, filled with wrath, I would send thee, (O Duryodhana), to the regions of Yama (Pluto) with thy children and friends and brothers, and Karna, and (Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches, the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet angry with you?'

"Having said this, Bhima of mighty arms, fired with wrath, began to squeeze his palms, sighing deeply in affliction. Excited again with wrath like

an extinguished fire blazing up all on a sudden, Vrikodara once more beheld his brothers sleeping on the ground like ordinary persons sleeping in trustfulness. And Bhima said unto himself, 'I think there is some town not far off from this forest. These all are asleep, so I will sit awake. And this will slake their thirst after they rise refreshed from sleep.' Saying this, Bhima sat there awake, keeping watch over his sleeping mother and brothers.'"

1.139.1

वैशंपायन उवाच
तत्र तेषु शयानेषु हिडिम्बो नाम राक्षसः
अविदूरे वनात्तस्माच्छालवृक्षमुपाश्रितः

1.139.2

क्रूरो मानुषमांसादो महावीर्यो महाबलः
विरूपरूपः पिङ्गाक्षः करालो घोरदर्शनः
पिशितेप्सुः क्षुधार्तस्तानपश्यत यदृच्छया

1.139.3

ऊर्ध्वाङ्गुलिः स कण्डूयन्धुन्वन्रूक्षाञ्शिरोरुहान्
जृम्भमाणो महावक्त्रः पुनः पुनरवेक्ष्य च

1.139.4

दुष्टो मानुषमांसादो महाकायो महाबलः
आघ्राय मानुषं गन्धं भगिनीमिदमब्रवीत्

1.139.5

उपपन्नश्चिरस्याद्य भक्षो मम मनःप्रियः
स्नेहस्रवान्प्रस्रवति जिह्वा पर्येति मे मुखम्

1.139.6

अष्टौ दंष्ट्राः सुतीक्ष्णाग्राश्चिरस्यापातदुःसहाः
देहेषु मज्जयिष्यामि स्निग्धेषु पिशितेषु च

1.139.7

आक्रम्य मानुषं कण्ठमाच्छिद्य धमनीमपि
उष्णं नवं प्रपास्यामि फेनिलं रुधिरं बहु

1.139.8

गच्छ जानीहि के त्वेते शेरते वनमाश्रिताः
मानुषो बलवान्गन्धो घ्राणं तर्पयतीव मे

1.139.9

हत्वैतान्मानुषान्सर्वानानयस्व ममान्तिकम्
अस्मद्विषयसुप्तेभ्यो नैतेभ्यो भयमस्ति ते

1.139.10

एषां मांसानि संस्कृत्य मानुषाणां यथेष्टतः
भक्षयिष्याव सहितौ कुरु तूर्णं वचो मम

1.139.11

भ्रातुर्वचनमाज्ञाय त्वरमाणेव राक्षसी
जगाम तत्र यत्र स्म पाण्डवा भरतर्षभ

1.139.12

ददर्श तत्र गत्वा सा पाण्डवान्पृथया सह
शयानान्भीमसेनं च जाग्रतं त्वपराजितम्

1.139.13

दृष्ट्वैव भीमसेनं सा शालस्कन्धमिवोद्गतम्
राक्षसी कामयामास रूपेणाप्रतिमं भुवि

1.139.14

अयं श्यामो महाबाहुः सिंहस्कन्धो महाद्युतिः
कम्बुग्रीवः पुष्कराक्षो भर्ता युक्तो भवेन्मम

1.139.15

नाहं भ्रातृवचो जातु कुर्यां क्रूरोपसंहितम्
पतिस्नेहोऽतिबलवान्न तथा भ्रातृसौहृदम्

1.139.16

मुहूर्तमिव तृप्तिश्च भवेद्भ्रातुर्ममैव च
हतैरेतैरहत्वा तु मोदिष्ये शाश्वतीः समाः

1.139.17

सा कामरूपिणी रूपं कृत्वा मानुषमुत्तमम्
उपतस्थे महाबाहुं भीमसेनं शनैः शनैः

1.139.18

विलज्जमानेव लता दिव्याभरणभूषिता
स्मितपूर्वमिदं वाक्यं भीमसेनमथाब्रवीत्

1.139.19

कुतस्त्वमसि संप्राप्तः कश्चासि पुरुषर्षभ
क इमे शेरते चेह पुरुषा देवरूपिणः

1.139.20

केयं च बृहती श्यामा सुकुमारी तवानघ
शेते वनमिदं प्राप्य विश्वस्ता स्वगृहे यथा

1.139.21

नेदं जानाति गहनं वनं राक्षससेवितम्
वसति ह्यत्र पापात्मा हिडिम्बो नाम राक्षसः

1.139.22

तेनाहं प्रेषिता भ्रात्रा दुष्टभावेन रक्षसा
बिभक्षयिषता मांसं युष्माकममरोपम

1.139.23

साहं त्वामभिसंप्रेक्ष्य देवगर्भसमप्रभम्
नान्यं भर्तारमिच्छामि सत्यमेतद्ब्रवीमि ते

1.139.24

एतद्विज्ञाय धर्मज्ञ युक्तं मयि समाचर
कामोपहतचित्ताङ्गीं भजमानां भजस्व माम्

1.139.25

त्रास्येऽहं त्वां महाबाहो राक्षसात्पुरुषादकात्
वत्स्यावो गिरिदुर्गेषु भर्ता भव ममानघ

1.139.26

अन्तरिक्षचरा ह्यस्मि कामतो विचरामि च
अतुलामाप्नुहि प्रीतिं तत्र तत्र मया सह

1.139.27

भीम उवाच
मातरं भ्रातरं ज्येष्ठं कनिष्ठानपरानिमान्
परित्यजेत को न्वद्य प्रभवन्निव राक्षसि

1.139.28

को हि सुप्तानिमान्भ्रातॄन्दत्त्वा राक्षसभोजनम्
मातरं च नरो गच्छेत्कामार्त इव मद्विधः

1.139.29

राक्षस्युवाच
यत्ते प्रियं तत्करिष्ये सर्वानेतान्प्रबोधय
मोक्षयिष्यामि वः कामं राक्षसात्पुरुषादकात्

1.139.30

भीम उवाच
सुखसुप्तान्वने भ्रातॄन्मातरं चैव राक्षसि
न भयाद्बोधयिष्यामि भ्रातुस्तव दुरात्मनः

1.139.31

न हि मे राक्षसा भीरु सोढुं शक्ताः पराक्रमम्
न मनुष्या न गन्धर्वा न यक्षाश्चारुलोचने

1.139.32

गच्छ वा तिष्ठ वा भद्रे यद्वापीच्छसि तत्कुरु
तं वा प्रेषय तन्वङ्गि भ्रातरं पुरुषादकम्

Translation — Kisari Mohan Ganguli

(Hidimva-vadha Parva)

"Vaisampayana said, 'Not far from the place where the Pandavas were asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of great energy and prowess, he was a cruel cannibal of visage that was grim in consequence of his sharp and long teeth. He was now hungry and longing for human flesh. Of long shanks and a large belly, his locks and beard were both red in hue. His shoulders were broad like the neck of a tree; his ears were like unto arrows, and his features were frightful. Of red eyes and grim visage, the monster beheld, while casting his glances around, the sons of Pandu sleeping in those woods. He was then hungry and longing for human flesh. Shaking his dry and grizzly locks and scratching them with his fingers pointed upwards, the large-mouthed cannibal repeatedly looked at the sleeping sons of Pandu yawning wistfully at times. Of huge body and great strength, of complexion like the colour of a mass of clouds, of teeth long and sharp-pointed and face emitting a sort of lustre, he was ever pleased with human flesh. And scenting the odour of man, he addressed his sister, saying, 'O sister, it is after a long time that such agreeable food hath approached me! My mouth waters at the anticipated relish of such food. My eight teeth, so sharp-pointed and incapable of being resisted by any substance, I shall, today, after a long time, put into the most delicious flesh. Attacking the human throat and even opening the veins, I shall (today) drink a plentiful quantity of human blood, hot and fresh and frothy. Go and ascertain who these are, lying asleep in these woods. The strong scent of man pleaseth my nostrils. Slaughtering all these men, bring them unto me. They sleep within my territory. Thou needest have no fear from them. Do my bidding soon, for we shall then together eat their flesh, tearing off their bodies at pleasure. And after feasting to our fill on human flesh we shall then dance together to various measures!'

"Thus addressed by Hidimva in those woods, Hidimva, the female cannibal, at the command of her brother, went, O bull of Bharata's race, to the spot where the Pandavas were. And on going there, she beheld the Pandavas asleep with their mother and the invincible Bhimasena sitting awake. And beholding Bhimasena unrivalled on earth for beauty and like unto

a vigorous Sala tree, the Rakshasa woman immediately fell in love with him, and she said to herself, 'This person of hue like heated gold and of mighty arms, of broad shoulders as the lion, and so resplendent, of neck marked with three lines like a conch-shell and eyes like lotus-petals, is worthy of being my husband. I shall not obey the cruel mandate of my brother. A woman's love for her husband is stronger than her affection for her brother. If I slay him, my brother's gratification as well as mine will only be momentary. But if I slay him not, I can enjoy, with him for ever and ever.' Thus saying, the Rakshasa woman, capable of assuming form at will, assumed an excellent human form and began to advance with slow steps towards Bhima of mighty arms. Decked with celestial ornaments she advanced with smiles on her lips and a modest gait, and addressing Bhima said, 'O bull among men, whence hast thou come here and who art thou? Who, besides, are these persons of celestial beauty sleeping here? Who also, O sinless one, is this lady of transcendent beauty sleeping so trustfully in these woods as if she were lying in her own chamber? Dost thou not know that this forest is the abode of a Rakshasa. Truly do I say, here liveth the wicked Rakshasa called Hidimva. Ye beings of celestial beauty, I have been sent hither even by that Rakshasa--my brother--with the cruel intent of killing you for his food. But I tell thee truly that beholding thee resplendent as a celestial, I would have none else for my husband save thee! Thou who art acquainted with all duties, knowing this, do unto me what is proper. My heart as well as my body hath been pierced by (the shafts of) Kama (Cupid). O, as I am desirous of obtaining thee, make me thine. O thou of mighty arms, I will rescue thee from the Rakshasa who eateth human flesh. O sinless one, be thou my husband. We shall then live on the breasts of mountains inaccessible to ordinary mortals. I can range the air and I do so at pleasure. Thou mayest enjoy great felicity with me in those regions.'

"Hearing these words of hers, Bhima replied, 'O Rakshasa woman, who can, like a Muni having all his passions under control, abandon his sleeping mother and elder and younger brothers? What man like me would go to gratify his lust, leaving his sleeping mother and brothers as food for a Rakshasa?'

"The Rakshasa woman replied, 'O, awaken all these, I shall do unto you all that is agreeable to thee! I shall certainly rescue you all from my cannibal brother?'

"Bhima then said, 'O Rakshasa woman, I will not, from fear of thy wicked brother, awaken my brothers and mother sleeping comfortably in the woods. O timid one, Rakshasas are never able to bear the prowess of my arms. And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas are able to bear my might. O amiable one, thou mayst stay or go as thou likest, or mayst even send thy cannibal brother, O thou of delicate shape. I care not.'"

1.140.1

वैशंपायन उवाच
तां विदित्वा चिरगतां हिडिम्बो राक्षसेश्वरः
अवतीर्य द्रुमात्तस्मादाजगामाथ पाण्डवान्

1.140.2

लोहिताक्षो महाबाहुरूर्ध्वकेशो महाबलः
मेघसंघातवर्ष्मा च तीक्ष्णदंष्ट्रोज्ज्वलाननः

1.140.3

तमापतन्तं दृष्ट्वैव तथा विकृतदर्शनम्
हिडिम्बोवाच वित्रस्ता भीमसेनमिदं वचः

1.140.4

आपतत्येष दुष्टात्मा संक्रुद्धः पुरुषादकः
त्वामहं भ्रातृभिः सार्धं यद्ब्रवीमि तथा कुरु

1.140.5

अहं कामगमा वीर रक्षोबलसमन्विता
आरुहेमां मम श्रोणीं नेष्यामि त्वां विहायसा

1.140.6

प्रबोधयैनान्संसुप्तान्मातरं च परंतप
सर्वानेव गमिष्यामि गृहीत्वा वो विहायसा

1.140.7

भीम उवाच
मा भैस्त्वं विपुलश्रोणि नैष कश्चिन्मयि स्थिते
अहमेनं हनिष्यामि प्रेक्षन्त्यास्ते सुमध्यमे

1.140.8

नायं प्रतिबलो भीरु राक्षसापसदो मम
सोढुं युधि परिस्पन्दमथ वा सर्वराक्षसाः

1.140.9

पश्य बाहू सुवृत्तौ मे हस्तिहस्तनिभाविमौ
ऊरू परिघसंकाशौ संहतं चाप्युरो मम

1.140.10

विक्रमं मे यथेन्द्रस्य साद्य द्रक्ष्यसि शोभने
मावमंस्थाः पृथुश्रोणि मत्वा मामिह मानुषम्

1.140.11

हिडिम्बोवाच
नावमन्ये नरव्याघ्र त्वामहं देवरूपिणम्
दृष्टापदानस्तु मया मानुषेष्वेव राक्षसः

1.140.12

वैशंपायन उवाच
तथा संजल्पतस्तस्य भीमसेनस्य भारत
वाचः शुश्राव ताः क्रुद्धो राक्षसः पुरुषादकः

1.140.13

अवेक्षमाणस्तस्याश्च हिडिम्बो मानुषं वपुः
स्रग्दामपूरितशिखं समग्रेन्दुनिभाननम्

1.140.14

सुभ्रूनासाक्षिकेशान्तं सुकुमारनखत्वचम्
सर्वाभरणसंयुक्तं सुसूक्ष्माम्बरवाससम्

1.140.15

तां तथा मानुषं रूपं बिभ्रतीं सुमनोहरम्
पुंस्कामां शङ्कमानश्च चुक्रोध पुरुषादकः

1.140.16

संक्रुद्धो राक्षसस्तस्या भगिन्याः कुरुसत्तम
उत्फाल्य विपुले नेत्रे ततस्तामिदमब्रवीत्

1.140.17

को हि मे भोक्तुकामस्य विघ्नं चरति दुर्मतिः
न बिभेषि हिडिम्बे किं मत्कोपाद्विप्रमोहिता

1.140.18

धिक्त्वामसति पुंस्कामे मम विप्रियकारिणि
पूर्वेषां राक्षसेन्द्राणां सर्वेषामयशस्करि

1.140.19

यानिमानाश्रिताकार्षीरप्रियं सुमहन्मम
एष तानद्य वै सर्वान्हनिष्यामि त्वया सह

1.140.20

एवमुक्त्वा हिडिम्बां स हिडिम्बो लोहितेक्षणः
वधायाभिपपातैनां दन्तैर्दन्तानुपस्पृशन्

1.140.21

तमापतन्तं संप्रेक्ष्य भीमः प्रहरतां वरः
भर्त्सयामास तेजस्वी तिष्ठ तिष्ठेति चाब्रवीत्

1.141.1

वैशंपायन उवाच
भीमसेनस्तु तं दृष्ट्वा राक्षसं प्रहसन्निव
भगिनीं प्रति संक्रुद्धमिदं वचनमब्रवीत्

1.141.2

किं ते हिडिम्ब एतैर्वा सुखसुप्तैः प्रबोधितैः
मामासादय दुर्बुद्धे तरसा त्वं नराशन

1.141.3

मय्येव प्रहरैहि त्वं न स्त्रियं हन्तुमर्हसि
विशेषतोऽनपकृते परेणापकृते सति

1.141.4

न हीयं स्ववशा बाला कामयत्यद्य मामिह
चोदितैषा ह्यनङ्गेन शरीरान्तरचारिणा
भगिनी तव दुर्बुद्धे राक्षसानां यशोहर

1.141.5

त्वन्नियोगेन चैवेयं रूपं मम समीक्ष्य च
कामयत्यद्य मां भीरुर्नैषा दूषयते कुलम्

1.141.6

अनङ्गेन कृते दोषे नेमां त्वमिह राक्षस
मयि तिष्ठति दुष्टात्मन्न स्त्रियं हन्तुमर्हसि

1.141.7

समागच्छ मया सार्धमेकेनैको नराशन
अहमेव नयिष्यामि त्वामद्य यमसादनम्

1.141.8

अद्य ते तलनिष्पिष्टं शिरो राक्षस दीर्यताम्
कुञ्जरस्येव पादेन विनिष्पिष्टं बलीयसः

1.141.9

अद्य गात्राणि क्रव्यादाः श्येना गोमायवश्च ते
कर्षन्तु भुवि संहृष्टा निहतस्य मया मृधे

1.141.10

क्षणेनाद्य करिष्येऽहमिदं वनमकण्टकम्
पुरस्ताद्दूषितं नित्यं त्वया भक्षयता नरान्

1.141.11

अद्य त्वां भगिनी पाप कृष्यमाणं मया भुवि
द्रक्षत्यद्रिप्रतीकाशं सिंहेनेव महाद्विपम्

1.141.12

निराबाधास्त्वयि हते मया राक्षसपांसन
वनमेतच्चरिष्यन्ति पुरुषा वनचारिणः

1.141.13

हिडिम्ब उवाच
गर्जितेन वृथा किं ते कत्थितेन च मानुष
कृत्वैतत्कर्मणा सर्वं कत्थेथा मा चिरं कृथाः

1.141.14

बलिनं मन्यसे यच्च आत्मानमपराक्रमम्
ज्ञास्यस्यद्य समागम्य मयात्मानं बलाधिकम्

1.141.15

न तावदेतान्हिंसिष्ये स्वपन्त्वेते यथासुखम्
एष त्वामेव दुर्बुद्धे निहन्म्यद्याप्रियंवदम्

1.141.16

पीत्वा तवासृग्गात्रेभ्यस्ततः पश्चादिमानपि
हनिष्यामि ततः पश्चादिमां विप्रियकारिणीम्

1.141.17

वैशंपायन उवाच
एवमुक्त्वा ततो बाहुं प्रगृह्य पुरुषादकः
अभ्यधावत संक्रुद्धो भीमसेनमरिंदमम्

1.141.18

तस्याभिपततस्तूर्णं भीमो भीमपराक्रमः
वेगेन प्रहृतं बाहुं निजग्राह हसन्निव

1.141.19

निगृह्य तं बलाद्भीमो विस्फुरन्तं चकर्ष ह
तस्माद्देशाद्धनूंष्यष्टौ सिंहः क्षुद्रमृगं यथा

1.141.20

ततः स राक्षसः क्रुद्धः पाण्डवेन बलाद्धृतः
भीमसेनं समालिङ्ग्य व्यनदद्भैरवं रवम्

1.141.21

पुनर्भीमो बलादेनं विचकर्ष महाबलः
मा शब्दः सुखसुप्तानां भ्रातॄणां मे भवेदिति

1.141.22

अन्योन्यं तौ समासाद्य विचकर्षतुरोजसा
राक्षसो भीमसेनश्च विक्रमं चक्रतुः परम्

1.141.23

बभञ्जतुर्महावृक्षाँल्लताश्चाकर्षतुस्ततः
मत्ताविव सुसंरब्धौ वारणौ षष्टिहायनौ

1.141.24

तयोः शब्देन महता विबुद्धास्ते नरर्षभाः
सह मात्रा तु ददृशुर्हिडिम्बामग्रतः स्थिताम्

Translation — Kisari Mohan Ganguli

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Hidimva, the chief of the Rakshasas, seeing that his sister returned not soon enough, alighted from the tree, proceeded quickly to the spot where the Pandavas were. Of red eyes and strong arms and the arms and the hair of his head standing erect, of large open mouth and body like unto a mass of dark clouds, teeth long and sharp-pointed, he was terrible to behold. And Hidimva, beholding her brother of frightful visage alight from the tree, became very much alarmed, and addressing Bhima said, 'The wicked cannibal is coming hither in wrath. I entreat thee, do with thy brothers, as I bid thee. O thou of great courage, as I am endued with the powers of a Rakshasa, I am capable of going whithersoever I like. Mount ye on my hips, I will carry you all through the skies. And, O chastiser of foes, awaken these and thy mother sleeping in comfort. Taking them all on my body, I will convey you through the skies.'

"Bhima then said, 'O thou of fair hips, fear not anything. I am sure that as long as I am here, there is no Rakshasa capable of injuring any of these, O thou of slender waist. I will slay this (cannibal) before thy very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist of mine, nor can all the Rakshasas together bear the strength of my arms. Behold these strong arms of mine, each like unto the trunk of an elephant. Behold also these thighs of mine like unto iron maces, and this broad and adamantine chest. O beautiful one, thou shall today behold my prowess like unto that of Indra. O thou of fair hips, hate me not, thinking that I am a man.'

"Hidimva replied saying, 'O tiger among men, O thou of the beauty of a celestial, I do not certainly hold thee in contempt. But I have seen the prowess that Rakshasas exert upon men.'

"Vaisampayana continued, 'Then, O Bharata, the wrathful Rakshasa eating human flesh heard these words of Bhima who had been talking in that way. And Hidimva beheld his sister disguised in human form, her head decked with garlands of flowers and her face like the full moon and her eyebrows and nose and eyes and ringlets all of the handsomest description, and her nails and complexion of the most delicate hue, and herself wearing every kind of ornament and attired in fine transparent robes. The cannibal, beholding her in that charming human form, suspected that she was desirous of carnal intercourse and became indignant. And, O best of the Kurus, becoming angry with his sister, the Rakshasa dilated his eyes and addressing her said, 'What senseless creature wishes to throw obstacles in my path now that I am so hungry? Hast thou become so senseless, O Hidimva, that thou fearest not my wrath? Fie on thee, thou unchaste woman! Thou art even now desirous of carnal intercourse and solicitous of doing me an injury. Thou art ready to sacrifice the good name and honour of all the Rakshasas,

thy ancestors! Those with whose aid thou wouldst do me this great injury, I will, even now, slay along with thee.' Addressing his sister thus, Hidimva, with eyes red with anger and teeth pressing against teeth, ran at her to kill her then and there. But beholding him rush at his sister, Bhima, that foremost of smiter, endued with great energy, rebuked him and said, Stop--Stop!"

"Vaisampayana continued, 'And Bhima, beholding the Rakshasa angry with his sister, smiled (in derision), and said, addressing him, 'O Hidimva, what need is there for thee to awaken these persons sleeping so comfortably? O wicked cannibal, approach me first without loss of time. Smite me first,--it behoveth thee not to kill a woman, especially when she hath been sinned against instead of sinning. This girl is scarcely responsible for her act in desiring intercourse with me. She hath, in this, been moved by the deity of desire that pervadeth every living form. Thou wicked wretch and the most infamous of Rakshasas, thy sister came here at thy command. Beholding my person, she desireth me. In that the timid girl doth no injury to thee. It is the deity of desire that hath offended. It behoveth thee not to injure her for this offence. O wicked wretch, thou shalt not slay a woman when I am here. Come with me, O cannibal, and fight with myself singly. Singly shall I send thee today to the abode of Yama (Pluto). O Rakshasa, let thy head today, pressed by my might, be pounded to pieces, as though pressed by the tread of a mighty elephant. When thou art slain by me on the field of battle, let herons and hawks and jackals tear in glee thy limbs today on the ground. In a moment I shall today make this forest destitute of Rakshasas,--this forest that had so long been ruled by thee, devourer of human beings! Thy sister, O Rakshasa, shall today behold thyself, huge though thou art like a mountain, like a huge elephant repeatedly dragged by a lion, O worst of Rakshasas, thyself slain by me, men ranging these woods will henceforth do so safely and without fear.'

"Hearing these words, Hidimva said, 'What need is there, O man, for this thy vaunt and this thy boast? Accomplish all this first, and then mayst thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be strong and endued with prowess, so thou shalt rightly estimate thy strength today in thy encounter with me. Until that, I will not slay these (thy brothers). Let them sleep comfortably. But I will, as thou art a fool and the utterer of evil speeches, slay thee first. After drinking thy blood, I will slay these also, and then last of all, this (sister of mine) that hath done me an injury.'

"Vaisampayana continued, 'Saying this, the cannibal, extending his arms ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of terrible prowess quickly seized, as though in sport, with great force, the extended arms of the Rakshasa who had rushed at him. Then seizing the struggling Rakshasa with violence, Bhima dragged him from that spot full thirty-two cubits like a lion dragging a little animal. Then the Rakshasa, thus made to feel the

weight of Bhima's strength, became very angry and clasping the Pandava, sent forth a terrible yell. The mighty Bhima then dragged with force the Rakshasa to a greater distance, lest his yells should awaken his brothers sleeping in comfort. Clasping and dragging each other with great force, both Hidimva and Bhimasena put forth their prowess. Fighting like two full-grown elephants mad with rage, they then began to break down the trees and tear the creepers that grew around. And at those sounds, those tigers among men (the sleeping Pandavas) woke up with their mother, and saw Hidimva sitting before them.'"

1.142.1

वैशंपायन उवाच
प्रबुद्धास्ते हिडिम्बाया रूपं दृष्ट्वातिमानुषम्
विस्मिताः पुरुषव्याघ्रा बभूवुः पृथया सह

1.142.2

ततः कुन्ती समीक्ष्यैनां विस्मिता रूपसंपदा
उवाच मधुरं वाक्यं सान्त्वपूर्वमिदं शनैः

1.142.3

कस्य त्वं सुरगर्भाभे का चासि वरवर्णिनि
केन कार्येण सुश्रोणि कुतश्चागमनं तव

1.142.4

यदि वास्य वनस्यासि देवता यदि वाप्सराः
आचक्ष्व मम तत्सर्वं किमर्थं चेह तिष्ठसि

1.142.5

हिडिम्बोवाच
यदेतत्पश्यसि वनं नीलमेघनिभं महत्
निवासो राक्षसस्यैतद्धिडिम्बस्य ममैव च

1.142.6

तस्य मां राक्षसेन्द्रस्य भगिनीं विद्धि भामिनि
भ्रात्रा संप्रेषितामार्ये त्वां सपुत्रां जिघांसता

1.142.7

क्रूरबुद्धेरहं तस्य वचनादागता इह
अद्राक्षं हेमवर्णाभं तव पुत्रं महौजसम्

1.142.8

ततोऽहं सर्वभूतानां भावे विचरता शुभे
चोदिता तव पुत्रस्य मन्मथेन वशानुगा

1.142.9

ततो वृतो मया भर्ता तव पुत्रो महाबलः
अपनेतुं च यतितो न चैव शकितो मया

1.142.10

चिरायमाणां मां ज्ञात्वा ततः स पुरुषादकः
स्वयमेवागतो हन्तुमिमान्सर्वांस्तवात्मजान्

1.142.11

स तेन मम कान्तेन तव पुत्रेण धीमता
बलादितो विनिष्पिष्य व्यपकृष्टो महात्मना

1.142.12

विकर्षन्तौ महावेगौ गर्जमानौ परस्परम्
पश्यध्वं युधि विक्रान्तावेतौ तौ नरराक्षसौ

1.142.13

वैशंपायन उवाच
तस्याः श्रुत्वैव वचनमुत्पपात युधिष्ठिरः
अर्जुनो नकुलश्चैव सहदेवश्च वीर्यवान्

1.142.14

तौ ते ददृशुरासक्तौ विकर्षन्तौ परस्परम्
काङ्क्षमाणौ जयं चैव सिंहाविव रणोत्कटौ

1.142.15

तावन्योन्यं समाश्लिष्य विकर्षन्तौ परस्परम्
दावाग्निधूमसदृशं चक्रतुः पार्थिवं रजः

1.142.16

वसुधारेणुसंवीतौ वसुधाधरसंनिभौ
विभ्राजेतां यथा शैलौ नीहारेणाभिसंवृतौ

1.142.17

राक्षसेन तथा भीमं क्लिश्यमानं निरीक्ष्य तु
उवाचेदं वचः पार्थः प्रहसञ्शनकैरिव

1.142.18

भीम मा भैर्महाबाहो न त्वां बुध्यामहे वयम्
समेतं भीमरूपेण प्रसुप्ताः श्रमकर्शिताः

1.142.19

साहाय्येऽस्मि स्थितः पार्थ योधयिष्यामि राक्षसम्
नकुलः सहदेवश्च मातरं गोपयिष्यतः

1.142.20

भीम उवाच
उदासीनो निरीक्षस्व न कार्यः संभ्रमस्त्वया
न जात्वयं पुनर्जीवेन्मद्बाह्वन्तरमागतः

1.142.21

अर्जुन उवाच
किमनेन चिरं भीम जीवता पापरक्षसा
गन्तव्यं न चिरं स्थातुमिह शक्यमरिंदम

1.142.22

पुरा संरज्यते प्राची पुरा संध्या प्रवर्तते
रौद्रे मुहूर्ते रक्षांसि प्रबलानि भवन्ति च

1.142.23

त्वरस्व भीम मा क्रीड जहि रक्षो विभीषणम्
पुरा विकुरुते मायां भुजयोः सारमर्पय

1.142.24

वैशंपायन उवाच
अर्जुनेनैवमुक्तस्तु भीमो भीमस्य रक्षसः
उत्क्षिप्याभ्रामयद्देहं तूर्णं गुणशताधिकम्

1.142.25

भीम उवाच
वृथामांसैर्वृथा पुष्टो वृथा वृद्धो वृथामतिः
वृथामरणमर्हस्त्वं वृथाद्य न भविष्यसि

1.142.26

अर्जुन उवाच
अथ वा मन्यसे भारं त्वमिमं राक्षसं युधि
करोमि तव साहाय्यं शीघ्रमेव निहन्यताम्

1.142.27

अथ वाप्यहमेवैनं हनिष्यामि वृकोदर
कृतकर्मा परिश्रान्तः साधु तावदुपारम

1.142.28

वैशंपायन उवाच
तस्य तद्वचनं श्रुत्वा भीमसेनोऽत्यमर्षणः
निष्पिष्यैनं बलाद्भूमौ पशुमारममारयत्

1.142.29

स मार्यमाणो भीमेन ननाद विपुलं स्वनम्
पूरयंस्तद्वनं सर्वं जलार्द्र इव दुन्दुभिः

1.142.30

भुजाभ्यां योक्त्रयित्वा तं बलवान्पाण्डुनन्दनः
मध्ये भङ्क्त्वा स बलवान्हर्षयामास पाण्डवान्

1.142.31

हिडिम्बं निहतं दृष्ट्वा संहृष्टास्ते तरस्विनः
अपूजयन्नरव्याघ्रं भीमसेनमरिंदमम्

1.142.32

अभिपूज्य महात्मानं भीमं भीमपराक्रमम्
पुनरेवार्जुनो वाक्यमुवाचेदं वृकोदरम्

1.142.33

नदूरे नगरं मन्ये वनादस्मादहं प्रभो
शीघ्रं गच्छाम भद्रं ते न नो विद्यात्सुयोधनः

1.142.34

ततः सर्वे तथेत्युक्त्वा सह मात्रा परंतपाः
प्रययुः पुरुषव्याघ्रा हिडिम्बा चैव राक्षसी

Translation — Kisari Mohan Ganguli

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Roused from sleep, those tigers among men, with their mother, beholding the extraordinary beauty of Hidimva, were filled with wonder. And Kunti, gazing at her with wonder at her beauty, addressed her sweetly and gave her every assurance. She asked, 'O thou of the splendour of a daughter of the celestials, whose art thou and who art thou? O thou of the fairest complexion, on what business hast thou come hither and whence hast thou come? If thou art the deity of these woods or an Apsara, tell me all regarding thyself and also why thou stayest here?' Thereupon Hidimva replied, 'This extensive forest that thou seest, of the hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O handsome lady, know me as the sister of that chief of the Rakshasa. Revered dame, I had been sent by that brother of mine to kill thee with all thy children. But on arriving here at the command of that cruel brother of mine, I beheld thy mighty son. Then, O blessed lady, I was brought under the control of thy son by the deity of love who pervadeth the nature of every being, and I then (mentally) chose that mighty son of thine as my husband. I tried my best to convey you hence, but I could not (because of thy son's opposition). Then the cannibal, seeing my delay, came hither to kill all these thy children. But he hath been dragged hence with force by that mighty and intelligent son of thine--my husband. Behold now that couple--man and Rakshasa--both endued with great strength and prowess, engaged in combat, grinding each other and filling the whole region with their shouts.'

"Vaisampayana continued, 'Hearing those words of hers, Yudhishthira suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy and they beheld Bhima and the Rakshasa already engaged in fight, eager to overcome each other and dragging each other with great force, like two lions endued with great might. The dust raised by their feet in consequence of that encounter looked like the smoke of a forest-conflagration. Covered with that dust their huge bodies resembled two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather oppressed in the fight by the Rakshasa,

slowly, said with smiles on his lips, 'Fear not, O Bhima of mighty arms! We (had been asleep and therefore) knew not that thou wast engaged with a terrible Rakshasa and tired in fight. Here do I stand to help thee, let me slay the Rakshasa, and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima said, 'Look on this encounter, O brother, like a stranger. Fear not for the result. Having come within the reach of my arms, he shall not escape with life.' Then Arjuna said, 'What need, O Bhima, for keeping the Rakshasa alive so long? O oppressor of enemies, we are to go hence, and cannot stay here longer. The east is reddening, the morning twilight is about to set in. The Rakshasa became stronger by break of day, therefore, hasten, O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon. During the two twilights Rakshasas always put forth their powers of deception. Use all the strength of thy arms.

"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with anger, summoned the might that Vayu (his father) puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa's body, blue as the clouds of heaven, and whirled it a hundred times. Then addressing the cannibal, Bhima said, 'O Rakshasa, thy intelligence was given thee in vain, and in vain hast thou grown and thriven on unsanctified flesh. Thou deservest, therefore, an unholy death and I shall reduce thee today to nothing. I shall make this forest blessed today, like one without prickly plants. And, O Rakshasa, thou shalt no longer slay human beings for thy food.' Arjuna at this juncture, said, 'O Bhima, if thou thinkest it a hard task for thee to overcome this Rakshasa in combat, let me render thee help, else, slay him thyself without loss of time. Or, O Vrikodara, let me alone slay the Rakshasa. Thou art tired, and hast almost finished the affair. Well dost thou deserve rest.'

"Vaisampayana continued, 'Hearing these words of Arjuna, Bhima was fired with rage and dashing the Rakshasa on the ground with all his might slew him as if he were an animal. The Rakshasa, while dying, sent forth a terrible yell that filled the whole forest, and was deep as the sound of a wet drum. Then the mighty Bhima, holding the body with his hands, bent it double, and breaking it in the middle, greatly gratified his brothers. Beholding Hidimva slain, they became exceedingly glad and lost no time in offering their congratulations to Bhima, that chastiser of all foes. Then Arjuna worshipping the illustrious Bhima of terrible prowess, addressed him again and said, 'Revered senior, I think there is a town not far off from this forest. Blest be thou, let us go hence soon, so that Duryodhana may not trace us.'

"Then all those mighty car-warriors, those tigers among men, saying, 'So be it,' proceeded along with their mother, followed by Hidimva, the Rakshasa woman.'"

1.143.1

भीम उवाच
स्मरन्ति वैरं रक्षांसि मायामाश्रित्य मोहिनीम्
हिडिम्बे व्रज पन्थानं त्वं वै भ्रातृनिषेवितम्

1.143.2

युधिष्ठिर उवाच
क्रुद्धोऽपि पुरुषव्याघ्र भीम मा स्म स्त्रियं वधीः
शरीरगुप्त्याभ्यधिकं धर्मं गोपय पाण्डव

1.143.3

वधाभिप्रायमायान्तमवधीस्त्वं महाबलम्
रक्षसस्तस्य भगिनी किं नः क्रुद्धा करिष्यति

1.143.4

वैशंपायन उवाच
हिडिम्बा तु ततः कुन्तीमभिवाद्य कृताञ्जलिः
युधिष्ठिरं च कौन्तेयमिदं वचनमब्रवीत्

1.143.5

आर्ये जानासि यद्दुःखमिह स्त्रीणामनङ्गजम्
तदिदं मामनुप्राप्तं भीमसेनकृतं शुभे

1.143.6

सोढं तत्परमं दुःखं मया कालप्रतीक्षया
सोऽयमभ्यागतः कालो भविता मे सुखाय वै

1.143.7

मया ह्युत्सृज्य सुहृदः स्वधर्मं स्वजनं तथा
वृतोऽयं पुरुषव्याघ्रस्तव पुत्रः पतिः शुभे

1.143.8

वरेणापि तथानेन त्वया चापि यशस्विनि
तथा ब्रुवन्ती हि तदा प्रत्याख्याता क्रियां प्रति

1.143.9

त्वं मां मूढेति वा मत्वा भक्ता वानुगतेति वा
भर्त्रानेन महाभागे संयोजय सुतेन ते

1.143.10

तमुपादाय गच्छेयं यथेष्टं देवरूपिणम्
पुनश्चैवागमिष्यामि विश्रम्भं कुरु मे शुभे

1.143.11

अहं हि मनसा ध्याता सर्वान्नेष्यामि वः सदा
वृजिने तारयिष्यामि दुर्गेषु च नरर्षभान्

1.143.12

पृष्ठेन वो वहिष्यामि शीघ्रां गतिमभीप्सतः
यूयं प्रसादं कुरुत भीमसेनो भजेत माम्

1.143.13

आपदस्तरणे प्राणान्धारयेद्येन येन हि
सर्वमादृत्य कर्तव्यं तद्धर्ममनुवर्तता

1.143.14

आपत्सु यो धारयति धर्मं धर्मविदुत्तमः
व्यसनं ह्येव धर्मस्य धर्मिणामापदुच्यते

1.143.15

पुण्यं प्राणान्धारयति पुण्यं प्राणदमुच्यते
येन येनाचरेद्धर्मं तस्मिन्गर्हा न विद्यते

1.143.16

युधिष्ठिर उवाच
एवमेतद्यथात्थ त्वं हिडिम्बे नात्र संशयः
स्थातव्यं तु त्वया धर्मे यथा ब्रूयां सुमध्यमे

1.143.17

स्नातं कृताह्निकं भद्रे कृतकौतुकमङ्गलम्
भीमसेनं भजेथास्त्वं प्रागस्तगमनाद्रवेः

1.143.18

अहःसु विहरानेन यथाकामं मनोजवा
अयं त्वानयितव्यस्ते भीमसेनः सदा निशि

1.143.19

वैशंपायन उवाच
तथेति तत्प्रतिज्ञाय हिडिम्बा राक्षसी तदा
भीमसेनमुपादाय ऊर्ध्वमाचक्रमे ततः

1.143.20

शैलशृङ्गेषु रम्येषु देवतायतनेषु च
मृगपक्षिविघुष्टेषु रमणीयेषु सर्वदा

1.143.21

कृत्वा च परमं रूपं सर्वाभरणभूषिता
संजल्पन्ती सुमधुरं रमयामास पाण्डवम्

1.143.22

तथैव वनदुर्गेषु पुष्पितद्रुमसानुषु
सरःसु रमणीयेषु पद्मोत्पलयुतेषु च

1.143.23

नदीद्वीपप्रदेशेषु वैडूर्यसिकतासु च
सुतीर्थवनतोयासु तथा गिरिनदीषु च

1.143.24

सगरस्य प्रदेशेषु मणिहेमचितेषु च
पत्तनेषु च रम्येषु महाशालवनेषु च

1.143.25

देवारण्येषु पुण्येषु तथा पर्वतसानुषु
गुह्यकानां निवासेषु तापसायतनेषु च

1.143.26

सर्वर्तुफलपुष्पेषु मानसेषु सरःसु च
बिभ्रती परमं रूपं रमयामास पाण्डवम्

1.143.27

रमयन्ती तथा भीमं तत्र तत्र मनोजवा
प्रजज्ञे राक्षसी पुत्रं भीमसेनान्महाबलम्

1.143.28

विरूपाक्षं महावक्त्रं शङ्कुकर्णं विभीषणम्
भीमरूपं सुताम्रोष्ठं तीक्ष्णदंष्ट्रं महाबलम्

1.143.29

महेष्वासं महावीर्यं महासत्त्वं महाभुजम्
महाजवं महाकायं महामायमरिंदमम्

1.143.30

अमानुषं मानुषजं भीमवेगं महाबलम्
यः पिशाचानतीवान्यान्बभूवाति स मानुषान्

1.143.31

बालोऽपि यौवनं प्राप्तो मानुषेषु विशां पते
सर्वास्त्रेषु परं वीरः प्रकर्षमगमद्बली

1.143.32

सद्यो हि गर्भं राक्षस्यो लभन्ते प्रसवन्ति च
कामरूपधराश्चैव भवन्ति बहुरूपिणः

1.143.33

प्रणम्य विकचः पादावगृह्णात्स पितुस्तदा
मातुश्च परमेष्वासस्तौ च नामास्य चक्रतुः

1.143.34

घटभासोत्कच इति मातरं सोऽभ्यभाषत
अभवत्तेन नामास्य घटोत्कच इति स्म ह

1.143.35

अनुरक्तश्च तानासीत्पाण्डवान्स घटोत्कचः
तेषां च दयितो नित्यमात्मभूतो बभूव सः

1.143.36

संवाससमयो जीर्ण इत्यभाषत तं ततः
हिडिम्बा समयं कृत्वा स्वां गतिं प्रत्यपद्यत

1.143.37

कृत्यकाल उपस्थास्ये पितॄनिति घटोत्कचः
आमन्त्र्य राक्षसश्रेष्ठः प्रतस्थे चोत्तरां दिशम्

1.143.38

स हि सृष्टो मघवता शक्तिहेतोर्महात्मना
कर्णस्याप्रतिवीर्यस्य विनाशाय महात्मनः

Translation — Kisari Mohan Ganguli

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Bhima, beholding Hidimva following them, addressed her, saying, 'Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. Therefore, O Hidimva, go thou the way on which thy brother hath gone.' Then Yudhishthira beholding Bhima in rage, said, 'O Bhima, O tiger among men, however enraged, do not slay a woman. O Pandava, the observance of virtue is a higher duty than the protection of life. Hidimva, who had come with the object of slaying us, thou hast already slain. This woman is the sister of that Rakshasa, what can she do to us even if she were angry?'

"Vaisampayana continued, 'Then Hidimva reverentially saluting Kunti and her son Yudhishthira also, said, with joined palms, 'O revered lady, thou knowest the pangs that women are made to feel at the hands of the deity of love. Blessed dame, these pangs, of which Bhimasena hath been the cause, are torturing me. I had hitherto borne these insufferable pangs, waiting for the time (when thy son could assuage them). That time is now come, when I expected I would be made happy. Casting off my friends and relations and the usage of my race, I have, O blessed lady, chosen this son of thine, this tiger among men, as my husband. I tell thee truly, O illustrious lady, that if I am cast off by that hero or by thee either, I will no longer bear this life of mine. Therefore, O thou of the fairest complexion, it behoveth thee to show me mercy, thinking me either as very silly or thy obedient slave. O illustrious dame, unite me with this thy son, my husband. Endued as he is with the form of a celestial, let me go taking him with me wherever I like. Trust me, O blessed lady, I will again bring him back unto you all. When you think of me I will come to you immediately and convey you whithersoever ye may command. I will rescue you from all dangers and carry you across inaccessible and uneven regions. I will carry you on my back whenever ye desire to proceed with swiftness. O, be gracious unto me and make Bhima accept me. It hath been said that in a season of distress one should protect one's life by any means. He, that seeketh to discharge that duty should not scruple about the means. He, that in a season of distress keepeth his virtue, is the foremost of virtuous men. Indeed, distress is the greatest danger to virtue and virtuous men. It is virtue that protecteth life; therefore is virtue called the giver of life. Hence the means by which virtue or the observance of a duty is secured can never be censurable.'

"Hearing these words of Hidimva, Yudhishthira said. 'It is even so, O Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender waist, thou must act even as thou hast said. Bhima will, after he hath washed himself and said his prayers and performed the usual propitiatory rites, pay his attentions to thee till the sun sets. Sport thou with him as thou

likest during the day, O thou that art endued with the speed of the mind! But thou must bring back Bhimasena hither every day at nightfall.'

"Vaisampayana continued, 'Then Bhima, expressing his assent to all that Yudhishthira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa woman! Truly do I make this engagement with thee that I will stay with thee, O thou of slender waist, until thou obtainest a son.' Then Hidimva, saying, 'So be it,' took Bhima upon her body and sped through the sides. On mountain peaks of picturesque scenery and regions sacred to the gods, abounding with dappled herds and echoing with the melodies of feathered tribes, herself assuming the handsomest form decked with every ornament and pouring forth at times mellifluous strains. Hidimva sported with the Pandava and studied to make him happy. So also, in inaccessible regions of forests, and on mountain-breasts overgrown with blossoming trees on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain-currents, in picturesque woods with blossoming trees and creepers in Himalayan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beautiful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of Guhyakas and ascetics, on the banks of Manasarovara abounding with fruits and flowers of every season Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Endued with the speed of the mind, she sported with Bhima in all these regions, till in time, she conceived and brought forth a mighty son begotten upon her by the Pandava. Of terrible eyes and large mouth and straight arrowy ears, the child was terrible to behold. Of lips brown as copper and sharp teeth and loud roar, of mighty arms and great strength and excessive prowess, this child became a mighty bowman. Of long nose, broad chest, frightfully swelling calves, celerity of motion and excessive strength, he had nothing human in his countenance, though born of man. And he excelled (in strength and prowess) all Pisachas and kindred tribes as well as all Rakshasas. And, O monarch, though a little child, he grew up a youth the very hour he was born. The mighty hero soon acquired high proficiency in the use of all weapons. The Rakshasa women bring forth the very day they conceive, and capable of assuming any forms at will, they always change their forms. And the bald-headed child, that mighty bowman, soon after his birth, bowing down to his mother, touched her feet and the feet also of his father. His parents then bestowed upon him a name. His mother having remarked that his head was (bald) like unto a Ghata (water-pot), both his parents thereupon called him Ghatotkacha (the pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas, became a great favourite with them, indeed almost one of them.

"Then Hidimva, knowing that the period of her stay (with her husband) had come to an end, saluted the Pandavas and making a new appointment with them went away whithersoever she liked. And Ghatotkacha

also--that foremost of Rakshasas--promising unto his father that he would come when wanted on business, saluted them and went away northward. Indeed, it was the illustrious Indra who created (by lending a portion of himself) the mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled energy, in consequence of the dart he had given unto Karna (and which was sure to kill the person against whom it would be hurled).'"

1.144.1

वैशंपायन उवाच
ते वनेन वनं वीरा घ्नन्तो मृगगणान्बहून्
अपक्रम्य ययू राजंस्त्वरमाणा महारथाः

1.144.2

मत्स्यांस्त्रिगर्तान्पाञ्चालान्कीचकानन्तरेण च
रमणीयान्वनोद्देशान्प्रेक्षमाणाः सरांसि च

1.144.3

जटाः कृत्वात्मनः सर्वे वल्कलाजिनवाससः
सह कुन्त्या महात्मानो बिभ्रतस्तापसं वपुः

1.144.4

क्वचिद्वहन्तो जननीं त्वरमाणा महारथाः
क्वचिच्छन्देन गच्छन्तस्ते जग्मुः प्रसभं पुनः

1.144.5

ब्राह्मं वेदमधीयाना वेदाङ्गानि च सर्वशः
नीतिशास्त्रं च धर्मज्ञा ददृशुस्ते पितामहम्

1.144.6

तेऽभिवाद्य महात्मानं कृष्णद्वैपायनं तदा
तस्थुः प्राञ्जलयः सर्वे सह मात्रा परंतपाः

1.144.7

व्यास उवाच
मयेदं मनसा पूर्वं विदितं भरतर्षभाः
यथा स्थितैरधर्मेण धार्तराष्ट्रैर्विवासिताः

1.144.8

तद्विदित्वास्मि संप्राप्तश्चिकीर्षुः परमं हितम्
न विषादोऽत्र कर्तव्यः सर्वमेतत्सुखाय वः

1.144.9

समास्ते चैव मे सर्वे यूयं चैव न संशयः
दीनतो बालतश्चैव स्नेहं कुर्वन्ति बान्धवाः

1.144.10

तस्मादभ्यधिकः स्नेहो युष्मासु मम सांप्रतम्
स्नेहपूर्वं चिकीर्षामि हितं वस्तन्निबोधत

1.144.11

इदं नगरमभ्याशे रमणीयं निरामयम्
वसतेह प्रतिच्छन्ना ममागमनकाङ्क्षिणः

1.144.12

वैशंपायन उवाच
एवं स तान्समाश्वास्य व्यासः पार्थानरिंदमान्
एकचक्रामभिगतः कुन्तीमाश्वासयत्प्रभुः

1.144.13

जीवपुत्रि सुतस्तेऽयं धर्मपुत्रो युधिष्ठिरः
पृथिव्यां पार्थिवान्सर्वान्प्रशासिष्यति धर्मराट्

1.144.14

धर्मेण जित्वा पृथिवीमखिलां धर्मविद्वशी
भीमसेनार्जुनबलाद्भोक्ष्यत्ययमसंशयः

1.144.15

पुत्रास्तव च माद्र्याश्च सर्व एव महारथाः
स्वराष्ट्रे विहरिष्यन्ति सुखं सुमनसस्तदा

1.144.16

यक्ष्यन्ति च नरव्याघ्रा विजित्य पृथिवीमिमाम्
राजसूयाश्वमेधाद्यैः क्रतुभिर्भूरिदक्षिणैः

1.144.17

अनुगृह्य सुहृद्वर्गं धनेन च सुखेन च
पितृपैतामहं राज्यमिह भोक्ष्यन्ति ते सुताः

1.144.18

एवमुक्त्वा निवेश्यैनान्ब्राह्मणस्य निवेशने
अब्रवीत्पार्थिवश्रेष्ठमृषिर्द्वैपायनस्तदा

1.144.19

इह मां संप्रतीक्षध्वमागमिष्याम्यहं पुनः
देशकालौ विदित्वैव वेत्स्यध्वं परमां मुदम्

1.144.20

स तैः प्राञ्जलिभिः सर्वैस्तथेत्युक्तो नराधिप
जगाम भगवान्व्यासो यथाकाममृषिः प्रभुः

Translation — Kisari Mohan Ganguli

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Those mighty car-warriors, the heroic Pandavas, then went, O king, from forest to forest killing deer and many animals (for their food). And in the course of their wanderings they saw the countries of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas, and also many beautiful woods and lakes therein. And they all had matted locks on their heads and were attired in barks of trees and the skins of animals. Indeed, with Kunti in their company those illustrious heroes were attired in the garbs of ascetics. And those mighty car-warriors sometimes proceeded in haste, carrying their mother on their backs; and sometimes they proceeded in disguise, and sometimes again with great celerity. And they used to study the Rik and the other Vedas and also all the Vedangas as well as the sciences of morals and politics. And the Pandavas, conversant with the science of morals, met, in course of their wanderings their grandfather (Vyasa). And saluting the illustrious Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood before him with joined hands.'

"Vyasa then said, 'Ye bulls of Bharata's race, I knew beforehand of this affliction of yours consisting in your deceitful exile by the son of Dhritarashtra. Knowing this, I have come to you, desirous of doing you some great good. Do not grieve for what hath befallen you. Know that all this is for your happiness. Undoubtedly, the sons of Dhritarashtra and you are all equal in my eye. But men are always partial to those who are in misfortune or of tender years. It is therefore, that my affection for you is greater now. And in consequence of that affection, I desire to do you good. Listen to me! Not far off before you is a delightful town where no danger can overtake you. Live ye there in disguise, waiting for my return.'

'Vaisampayana continued, 'Vyasa, the son of Satyavati, thus comforting the Pandavas, led them into the town of Ekachakra. And the master also comforted Kunti, saying, 'Live, O daughter! This son of thine, Yudhishthira, ever devoted to truth, this illustrious bull among men, having by his justice conquered the whole world, will rule over all the other monarchs of the earth. There is little doubt that, having by means of Bhima's and Arjuna's prowess conquered the whole earth with her belt of seas, he will enjoy the sovereignty thereof. Thy sons as well as those of Madri--mighty car-warriors

all--will cheerfully sport as pleaseth them in their dominions. These tigers among men will also perform various sacrifices, such as the Rajasuya and the horse-sacrifice, in which the presents unto the Brahmanas are very large. And these thy sons will rule their ancestral kingdom, maintaining their friends and relatives in luxury and affluence and happiness.'

"Vaisampayana continued, 'With these words Vyasa introduced them into the dwelling of a Brahmana. And the island-born Rishi, addressing the eldest of the Pandavas, said, 'Wait here for me! I will come back to you! By adapting yourselves to the country and the occasion you will succeed in becoming very happy.'

"Then, O king, the Pandavas with joined hands said unto the Rishi, 'So be it.' And the illustrious master, the Rishi Vyasa, then went away to the region whence he had come.'"

1.145.1

जनमेजय उवाच
एकचक्रां गतास्ते तु कुन्तीपुत्रा महारथाः
अतः परं द्विजश्रेष्ठ किमकुर्वत पाण्डवाः

1.145.2

वैशंपायन उवाच
एकचक्रां गतास्ते तु कुन्तीपुत्रा महारथाः
ऊषुर्नातिचिरं कालं ब्राह्मणस्य निवेशने

1.145.3

रमणीयानि पश्यन्तो वनानि विविधानि च
पार्थिवानपि चोद्देशान्सरितश्च सरांसि च

1.145.4

चेरुर्भैक्षं तदा ते तु सर्व एव विशां पते
बभूवुर्नागराणां च स्वैर्गुणैः प्रियदर्शनाः

1.145.5

निवेदयन्ति स्म च ते भैक्षं कुन्त्याः सदा निशि
तया विभक्तान्भागांस्ते भुञ्जते स्म पृथक्पृथक्

1.145.6

अर्धं ते भुञ्जते वीराः सह मात्रा परंतपाः
अर्धं भैक्षस्य सर्वस्य भीमो भुङ्क्ते महाबलः

1.145.7

तथा तु तेषां वसतां तत्र राजन्महात्मनाम्
अतिचक्राम सुमहान्कालोऽथ भरतर्षभ

1.145.8

ततः कदाचिद्भैक्षाय गतास्ते भरतर्षभाः
संगत्या भीमसेनस्तु तत्रास्ते पृथया सह

1.145.9

अथार्तिजं महाशब्दं ब्राह्मणस्य निवेशने
भृशमुत्पतितं घोरं कुन्ती शुश्राव भारत

1.145.10

रोरूयमाणांस्तान्सर्वान्परिदेवयतश्च सा
कारुण्यात्साधुभावाच्च देवी राजन्न चक्षमे

1.145.11

मथ्यमानेव दुःखेन हृदयेन पृथा ततः
उवाच भीमं कल्याणी कृपान्वितमिदं वचः

1.145.12

वसामः सुसुखं पुत्र ब्राह्मणस्य निवेशने
अज्ञाता धार्तराष्ट्राणां सत्कृता वीतमन्यवः

1.145.13

सा चिन्तये सदा पुत्र ब्राह्मणस्यास्य किं न्वहम्
प्रियं कुर्यामिति गृहे यत्कुर्युरुषिताः सुखम्

1.145.14

एतावान्पुरुषस्तात कृतं यस्मिन्न नश्यति
यावच्च कुर्यादन्योऽस्य कुर्यादभ्यधिकं ततः

1.145.15

तदिदं ब्राह्मणस्यास्य दुःखमापतितं ध्रुवम्
तत्रास्य यदि साहाय्यं कुर्याम सुकृतं भवेत्

1.145.16

भीम उवाच
ज्ञायतामस्य यद्दुःखं यतश्चैव समुत्थितम्
विदिते व्यवसिष्यामि यद्यपि स्यात्सुदुष्करम्

1.145.17

वैशंपायन उवाच
तथा हि कथयन्तौ तौ भूयः शुश्रुवतुः स्वनम्
आर्तिजं तस्य विप्रस्य सभार्यस्य विशां पते

1.145.18

अन्तःपुरं ततस्तस्य ब्राह्मणस्य महात्मनः
विवेश कुन्ती त्वरिता बद्धवत्सेव सौरभी

1.145.19

ततस्तं ब्राह्मणं तत्र भार्यया च सुतेन च
दुहित्रा चैव सहितं ददर्श विकृताननम्

1.145.20

ब्राह्मण उवाच
धिगिदं जीवितं लोकेऽनलसारमनर्थकम्
दुःखमूलं पराधीनं भृशमप्रियभागि च

1.145.21

जीविते परमं दुःखं जीविते परमो ज्वरः
जीविते वर्तमानस्य द्वन्द्वानामागमो ध्रुवः

1.145.22

एकात्मापि हि धर्मार्थौ कामं च न निषेवते
एतैश्च विप्रयोगोऽपि दुःखं परमकं मतम्

1.145.23

आहुः केचित्परं मोक्षं स च नास्ति कथंचन
अर्थप्राप्तौ च नरकः कृत्स्न एवोपपद्यते

1.145.24

अर्थेप्सुता परं दुःखमर्थप्राप्तौ ततोऽधिकम्
जातस्नेहस्य चार्थेषु विप्रयोगे महत्तरम्

1.145.25

न हि योगं प्रपश्यामि येन मुच्येयमापदः
पुत्रदारेण वा सार्धं प्राद्रवेयामनामयम्

1.145.26

यतितं वै मया पूर्वं यथा त्वं वेत्थ ब्राह्मणि
यतः क्षेमं ततो गन्तुं त्वया तु मम न श्रुतम्

1.145.27

इह जाता विवृद्धास्मि पिता चेह ममेति च
उक्तवत्यसि दुर्मेधे याच्यमाना मयासकृत्

1.145.28

स्वर्गतो हि पिता वृद्धस्तथा माता चिरं तव
बान्धवा भूतपूर्वाश्च तत्र वासे तु का रतिः

1.145.29

सोऽयं ते बन्धुकामाया अशृण्वन्त्या वचो मम
बन्धुप्रणाशः संप्राप्तो भृशं दुःखकरो मम

1.145.30

अथ वा मद्विनाशोऽयं न हि शक्ष्यामि कंचन
परित्यक्तुमहं बन्धुं स्वयं जीवन्नृशंसवत्

1.145.31

सहधर्मचरीं दान्तां नित्यं मातृसमां मम
सखायं विहितां देवैर्नित्यं परमिकां गतिम्

1.145.32

मात्रा पित्रा च विहितां सदा गार्हस्थ्यभागिनीम्
वरयित्वा यथान्यायं मन्त्रवत्परिणीय च

1.145.33

कुलीनां शीलसंपन्नामपत्यजननीं मम
त्वामहं जीवितस्यार्थे साध्वीमनपकारिणीम्
परित्यक्तुं न शक्ष्यामि भार्यां नित्यमनुव्रताम्

1.145.34

कुत एव परित्यक्तुं सुतां शक्ष्याम्यहं स्वयम्
बालामप्राप्तवयसमजातव्यञ्जनाकृतिम्

1.145.35

भर्तुरर्थाय निक्षिप्तां न्यासं धात्रा महात्मना
यस्यां दौहित्रजाँल्लोकानाशंसे पितृभिः सह
स्वयमुत्पाद्य तां बालां कथमुत्स्रष्टुमुत्सहे

1.145.36

मन्यन्ते केचिदधिकं स्नेहं पुत्रे पितुर्नराः
कन्यायां नैव तु पुनर्मम तुल्यावुभौ मतौ

1.145.37

यस्मिँल्लोकाः प्रसूतिश्च स्थिता नित्यमथो सुखम्
अपापां तामहं बालां कथमुत्स्रष्टुमुत्सहे

1.145.38

आत्मानमपि चोत्सृज्य तप्स्ये प्रेतवशं गतः
त्यक्ता ह्येते मया व्यक्तं नेह शक्ष्यन्ति जीवितुम्

1.145.39

एषां चान्यतमत्यागो नृशंसो गर्हितो बुधैः
आत्मत्यागे कृते चेमे मरिष्यन्ति मया विना

1.145.40

स कृच्छ्रामहमापन्नो न शक्तस्तर्तुमापदम्
अहो धिक्कां गतिं त्वद्य गमिष्यामि सबान्धवः
सर्वैः सह मृतं श्रेयो न तु मे जीवितं क्षमम्

Translation — Kisari Mohan Ganguli

(Vaka-vadha Parva)

"Janamejaya asked, 'O first of Brahmanas, what did the Pandavas, those mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?'

"Vaisampayana said, 'Those mighty car-warriors, the sons of Kunti, on arriving at Ekachakra, lived for a short time in the abode of a Brahmana. Leading an eleemosynary life, they behold (in course of their wanderings) various delightful forests and earthly regions, and many rivers and lakes, and they became great favourites of the inhabitants of that town in consequence of their own accomplishments. At nightfall they placed before Kunti all they gathered in their mendicant tours, and Kunti used to divide the whole amongst them, each taking what was allotted to him. And those heroic chastisers of foes, with their mother, together took one moiety of the whole, while the mighty Bhima alone took the other moiety. In this way, O bull of Bharata's race, the illustrious Pandavas lived there for some time.

"One day, while those bulls of the Bharata race were out on their tour of mendicancy, it so happened that Bhima was (at home) with (his mother) Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of sorrow coming from within the apartments of the Brahmana. Hearing the inmates of the Brahmana's house wailing and indulging in piteous lamentations, Kunti, O king, from compassion and the goodness of her heart, could not bear it with indifference. Afflicted with sorrow, the amiable Pritha, addressing Bhima, said these words full of compassion. 'Our woes assuaged, we are, O son, living happily in the house of this Brahmana, respected by him and unknown to Dhritarashtra's son. O son, I always think of the good I should do to this Brahmana, like what they do that live happily in others' abodes! O child, he is a true man upon whom favours are never lost. He payeth back to others more than what he receiveth at their hands. There is no doubt, some affliction hath overtaken this Brahmana. If we could be of any help to him, we should then be requiting his services.'

"Hearing these words of his mother, Bhima said, 'Ascertain, O mother the

nature of the Brahmana's distress and whence also it hath arisen. Learning all about it, relieve it I will however difficult may the task prove.'

"Vaisampayana continued 'While mother and son were thus talking with each other, they heard again, O king, another wail of sorrow proceeding from the Brahmana and his wife. Then Kunti quickly entered the inner apartments of that illustrious Brahmana, like unto a cow running towards her tethered calf. She beheld the Brahmana with his wife, son and daughter, sitting with a woeful face, and she heard the Brahmana say, 'Oh, fie on this earthly life which is hollow as the reed and so fruitless after all which is based on sorrow and hath no freedom, and which hath misery for its lot! Life is sorrow and disease; life is truly a record of misery! The soul is one: but it hath to pursue virtue, wealth and pleasure. And because these are pursued at one and the same time, there frequently occurs a disagreement that is the source of much misery. Some say that salvation is the highest object of our desire. But I believe it can never be attained. The acquisition of wealth is hell; the pursuit of wealth is attended with misery; there is more misery after one has acquired it, for one loves one's possessions, and if any mishap befalls them, the possessor becomes afflicted with woe. I do not see by what means I can escape from this danger, nor how I can fly hence, with my wife to some region free from danger. Remember, O wife, that I endeavoured to migrate to some other place where we would be happy, but thou didst not then listen to me. Though frequently solicited by me, thou, O simple woman, said to me, 'I have been born here, and here have I grown old; this is my ancestral homestead.' Thy venerable father, O wife, and thy mother also, have, a long time ago, ascended to heaven. Thy relations also had all been dead. Oh why then didst thou yet like to live here? Led by affection for thy relatives thou didst not then hear what I said. But the time is now come when thou art to witness the death of a relative. Oh, how sad is that spectacle for me! Or perhaps the time is come for my own death, for I shall never be able to abandon cruelly one of my own as long as I myself am alive. Thou art my helpmate in all good deeds, self-denying and always affectionate unto me as a mother. The gods have given thee to me as a true friend and thou art ever my prime stay. Thou hast, by my parents, been made the participator in my domestic concerns. Thou art of pure lineage and good disposition, the mother of children, devoted to me, and so innocent; having chosen and wedded thee with due rites, I cannot abandon thee, my wife, so constant in thy vows, to save my life. How shall I myself be able to sacrifice my son a child of tender years and yet without the hirsute appendages (of manhood)? How shall I sacrifice my daughter whom I have begotten myself, who hath been placed, as a pledge, in my hands by the Creator himself for bestowal on a husband and through whom I hope to enjoy, along with my ancestors, the regions attainable by those only that have daughters' sons? Some people think that the father's affection for a son is greater; others, that his affection for a daughter is greater, mine, however,

is equal. How can I be prepared to give up the innocent daughter upon whom rest the regions of bliss obtainable by me in after life and my own lineage and perpetual happiness? If, again, I sacrifice myself and go to the other world, I should scarcely know any peace, for, indeed, it is evident that, left by me these would not be able to support life. The sacrifice of any of these would be cruel and censurable. On the other hand, if I sacrifice myself, these, without me, will certainly perish. The distress into which I have fallen is great; nor do I know the means of escape. Alas, what course shall I take today with my near ones. It is well that I should die with all these, for I can live no longer.'"

1.146.1

ब्राह्मण्युवाच
न संतापस्त्वया कार्यः प्राकृतेनेव कर्हिचित्
न हि संतापकालोऽयं वैद्यस्य तव विद्यते

1.146.2

अवश्यं निधनं सर्वैर्गन्तव्यमिह मानवैः
अवश्यभाविन्यर्थे वै संतापो नेह विद्यते

1.146.3

भार्या पुत्रोऽथ दुहिता सर्वमात्मार्थमिष्यते
व्यथां जहि सुबुद्ध्या त्वं स्वयं यास्यामि तत्र वै

1.146.4

एतद्धि परमं नार्याः कार्यं लोके सनातनम्
प्राणानपि परित्यज्य यद्भर्तृहितमाचरेत्

1.146.5

तच्च तत्र कृतं कर्म तवापीह सुखावहम्
भवत्यमुत्र चाक्षय्यं लोकेऽस्मिंश्च यशस्करम्

1.146.6

एष चैव गुरुर्धर्मो यं प्रवक्षाम्यहं तव
अर्थश्च तव धर्मश्च भूयानत्र प्रदृश्यते

1.146.7

यदर्थमिष्यते भार्या प्राप्तः सोऽर्थस्त्वया मयि
कन्या चैव कुमारश्च कृताहमनृणा त्वया

1.146.8

समर्थः पोषणे चासि सुतयो रक्षणे तथा
न त्वहं सुतयोः शक्ता तथा रक्षणपोषणे

1.146.9

मम हि त्वद्विहीनायाः सर्वकामा न आपदः
कथं स्यातां सुतौ बालौ भवेयं च कथं त्वहम्

1.146.10

कथं हि विधवानाथा बालपुत्रा विना त्वया
मिथुनं जीवयिष्यामि स्थिता साधुगते पथि

1.146.11

अहंकृतावलिप्तैश्च प्रार्थ्यमानामिमां सुताम्
अयुक्तैस्तव संबन्धे कथं शक्ष्यामि रक्षितुम्

1.146.12

उत्सृष्टमामिषं भूमौ प्रार्थयन्ति यथा खगाः
प्रार्थयन्ति जनाः सर्वे वीरहीनां तथा स्त्रियम्

1.146.13

साहं विचाल्यमाना वै प्रार्थ्यमाना दुरात्मभिः
स्थातुं पथि न शक्ष्यामि सज्जनेष्टे द्विजोत्तम

1.146.14

कथं तव कुलस्यैकामिमां बालामसंस्कृताम्
पितृपैतामहे मार्गे नियोक्तुमहमुत्सहे

1.146.15

कथं शक्ष्यामि बालेऽस्मिन्गुणानाधातुमीप्षितान्
अनाथे सर्वतो लुप्ते यथा त्वं धर्मदर्शिवान्

1.146.16

इमामपि च ते बालामनाथां परिभूय माम्
अनर्हाः प्रार्थयिष्यन्ति शूद्रा वेदश्रुतिं यथा

1.146.17

तां चेदहं न दित्सेयं त्वद्गुणैरुपबृंहिताम्
प्रमथ्यैनां हरेयुस्ते हविर्ध्वाङ्क्षा इवाध्वरात्

1.146.18

संप्रेक्षमाणा पुत्रं ते नानुरूपमिवात्मनः
अनर्हवशमापन्नामिमां चापि सुतां तव

1.146.19

अवज्ञाता च लोकस्य तथात्मानमजानती
अवलिप्तैर्नरैर्ब्रह्मन्मरिष्यामि न संशयः

1.146.20

तौ विहीनौ मया बालौ त्वया चैव ममात्मजौ
विनश्येतां न संदेहो मत्स्याविव जलक्षये

1.146.21

त्रितयं सर्वथाप्येवं विनशिष्यत्यसंशयम्
त्वया विहीनं तस्मात्त्वं मां परित्यक्तुमर्हसि

1.146.22

व्युष्टिरेषा परा स्त्रीणां पूर्वं भर्तुः परा गतिः
न तु ब्राह्मण पुत्राणां विषये परिवर्तितुम्

1.146.23

परित्यक्तः सुतश्चायं दुहितेयं तथा मया
बान्धवाश्च परित्यक्तास्त्वदर्थं जीवितं च मे

1.146.24

यज्ञैस्तपोभिर्नियमैर्दानैश्च विविधैस्तथा
विशिष्यते स्त्रिया भर्तुर्नित्यं प्रियहिते स्थितिः

1.146.25

तदिदं यच्चिकीर्षामि धर्म्यं परमसंमतम्
इष्टं चैव हितं चैव तव चैव कुलस्य च

1.146.26

इष्टानि चाप्यपत्यानि द्रव्याणि सुहृदः प्रियाः
आपद्धर्मविमोक्षाय भार्या चापि सतां मतम्

1.146.27

एकतो वा कुलं कृत्स्नमात्मा वा कुलवर्धन
न समं सर्वमेवेति बुधानामेष निश्चयः

1.146.28

स कुरुष्व मया कार्यं तारयात्मानमात्मना
अनुजानीहि मामार्य सुतौ मे परिरक्ष च

1.146.29

अवध्याः स्त्रिय इत्याहुर्धर्मज्ञा धर्मनिश्चये
धर्मज्ञान्राक्षसानाहुर्न हन्यात्स च मामपि

1.146.30

निःसंशयो वधः पुंसां स्त्रीणां संशयितो वधः
अतो मामेव धर्मज्ञ प्रस्थापयितुमर्हसि

1.146.31

भुक्तं प्रियाण्यवाप्तानि धर्मश्च चरितो मया
त्वत्प्रसूतिः प्रिया प्राप्ता न मां तप्स्यत्यजीवितम्

1.146.32

जातपुत्रा च वृद्धा च प्रियकामा च ते सदा
समीक्ष्यैतदहं सर्वं व्यवसायं करोम्यतः

1.146.33

उत्सृज्यापि च मामार्य वेत्स्यस्यन्यामपि स्त्रियम्
ततः प्रतिष्ठितो धर्मो भविष्यति पुनस्तव

1.146.34

न चाप्यधर्मः कल्याण बहुपत्नीकता नृणाम्
स्त्रीणामधर्मः सुमहान्भर्तुः पूर्वस्य लङ्घने

1.146.35

एतत्सर्वं समीक्ष्य त्वमात्मत्यागं च गर्हितम्
आत्मानं तारय मया कुलं चेमौ च दारकौ

1.146.36

वैशंपायन उवाच
एवमुक्तस्तया भर्ता तां समालिङ्ग्य भारत
मुमोच बाष्पं शनकैः सभार्यो भृशदुःखितः

Translation — Kisari Mohan Ganguli

(Vaka-vadha Parva continued)

"Vaisampayana said, "On hearing these words of the Brahmana, his wife said, 'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is this the time for mourning. Thou hast learning; thou knowest that all men are sure to die; none should grieve for that which is inevitable. Wife, son, and daughter, all these are sought for one's own self. As thou art possessed of a good understanding, kill thou thy sorrows. I will myself go there. This indeed, is the highest and the eternal duty of a woman, viz., that by sacrificing her life she should seek the good of her husband. Such an act done by me will make thee happy, and bring me fame in this world and eternal bliss hereafter. This, indeed, is the highest virtue that I tell thee, and thou mayest, by this, acquire both virtue and happiness. The object for which one desireth a wife hath already been achieved by thee through me. I have borne thee a daughter and a son and thus been freed from the debt I had owed thee. Thou art well able to support and cherish the children, but I however, can never support and cherish them like thee. Thou art my life, wealth, and lord; bereft of thee, how shall these children of tender years--how also shall I myself, exist? Widowed and masterless, with two children depending on me, how shall I, without thee, keep alive the pair, myself leading an honest life? If the daughter of thine is solicited (in marriage) by persons dishonourable and vain and unworthy of contracting an alliance with thee, how shall I be able to protect the girl? Indeed, as birds seek with avidity for meat that hath been thrown away on the ground, so do men solicit a woman that hath lost her husband. O best of Brahmanas, solicited by wicked men, I may waver and may not be able to continue in the path that is desired by all honest men. How shall I be able to place this sole daughter of thy house--this innocent girl--in the way along which her ancestors have always walked? How shall I then be able to impart unto this child every desirable accomplishment to make him virtuous as thyself, in that season of want when I shall become masterless? Overpowering myself who shall be masterless, unworthy persons will demand (the hand

of) this daughter of thine, like Sudras desiring to hear the Vedas. And if I bestow not upon them this girl possessing thy blood and qualities, they may even take her away by force, like crows carrying away the sacrificial butter. And beholding thy son become so unlike to thee, and thy daughter placed under the control of some unworthy persons, I shall be despised in the world by even persons that are dishonourable, and I will certainly die. These children also, bereft of me and thee, their father, will, I doubt not, perish like fish when the water drieth up. There is no doubt that bereft of thee the three will perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons conversant with morals have said that for women that have borne children, to predecease their lords is an act of the highest merit. Ready am I to abandon this son and this daughter, these my relations, and life itself, for thee. For a woman to be ever employed in doing agreeable offices to her lord is a higher duty than sacrifices, asceticism, vows, and charities of every description. The act, therefore, which I intend to perform is consonant with the highest virtue and is for thy good and that of thy race. The wise have declared that children and relatives and wife and all things held dear are cherished for the purpose of liberating one's self from danger and distress. One must guard one's wealth for freeing one's self from danger, and it is by his wealth that he should cherish and protect his wife. But he must protect his own self both by (means of) his wife and his wealth. The learned have enunciated the truth that one's wife, son, wealth, and house, are acquired with the intention of providing against accidents, foreseen or unforeseen. The wise have also said that all one's relations weighed against one's own self would not be equal unto one's self. Therefore, revered sir, protect thy own self by abandoning me. O, give me leave to sacrifice myself, and cherish thou my children. Those that are conversant with the morals have, in their treatises, said, that women should never be slaughtered and that Rakshasas are not ignorant of the rules of morality. Therefore, while it is certain that the Rakshasa will kill a man, it is doubtful whether he will kill a woman. It behoveth thee, therefore, being conversant with the rules of morality, to place me before the Rakshasa. I have enjoyed much happiness, have obtained much that is agreeable to me, and have also acquired great religious merit. I have also obtained from thee children that are so dear to me. Therefore, it grieveth not me to die. I have borne thee children and have also grown old; I am ever desirous of doing good to thee; remembering all these I have come to this resolution. O revered sir, abandoning me thou mayest obtain another wife. By her thou mayest again acquire religious merit. There is no sin in this. For a man polygamy is an act of merit, but for a woman it is very sinful to betake herself to a second husband after the first. Considering all this, and remembering too that sacrifice of thy own self is censurable, O, liberate today without loss of time thy own self, thy race, and these thy children (by abandoning me).'

"Vaisampayana continued, 'Thus addressed by her, O Bharata, the Brahmana embraced her, and they both began to weep in silence, afflicted with grief.'"

1.147.1

वैशंपायन उवाच
तयोर्दुःखितयोर्वाक्यमतिमात्रं निशम्य तत्
भृशं दुःखपरीताङ्गी कन्या तावभ्यभाषत

1.147.2

किमिदं भृशदुःखार्तौ रोरवीथो अनाथवत्
ममापि श्रूयतां किंचिच्छ्रुत्वा च क्रियतां क्षमम्

1.147.3

धर्मतोऽहं परित्याज्या युवयोर्नात्र संशयः
त्यक्तव्यां मां परित्यज्य त्रातं सर्वं मयैकया

1.147.4

इत्यर्थमिष्यतेऽपत्यं तारयिष्यति मामिति
तस्मिन्नुपस्थिते काले तरतं प्लववन्मया

1.147.5

इह वा तारयेद्दुर्गादुत वा प्रेत्य तारयेत्
सर्वथा तारयेत्पुत्रः पुत्र इत्युच्यते बुधैः

1.147.6

आकाङ्क्षन्ते च दौहित्रानपि नित्यं पितामहाः
तान्स्वयं वै परित्रास्ये रक्षन्ती जीवितं पितुः

1.147.7

भ्राता च मम बालोऽयं गते लोकममुं त्वयि
अचिरेणैव कालेन विनश्येत न संशयः

1.147.8

तातेऽपि हि गते स्वर्गं विनष्टे च ममानुजे
पिण्डः पितॄणां व्युच्छिद्येत्तत्तेषामप्रियं भवेत्

1.147.9

पित्रा त्यक्ता तथा मात्रा भ्रात्रा चाहमसंशयम्
दुःखाद्दुःखतरं प्राप्य म्रियेयमतथोचिता

1.147.10

त्वयि त्वरोगे निर्मुक्ते माता भ्राता च मे शिशुः
संतानश्चैव पिण्डश्च प्रतिष्ठास्यत्यसंशयम्

1.147.11

आत्मा पुत्रः सखा भार्या कृच्छ्रं तु दुहिता किल
स कृच्छ्रान्मोचयात्मानं मां च धर्मेण योजय

1.147.12

अनाथा कृपणा बाला यत्रक्वचनगामिनी
भविष्यामि त्वया तात विहीना कृपणा बत

1.147.13

अथ वाहं करिष्यामि कुलस्यास्य विमोक्षणम्
फलसंस्था भविष्यामि कृत्वा कर्म सुदुष्करम्

1.147.14

अथ वा यास्यसे तत्र त्यक्त्वा मां द्विजसत्तम
पीडिताहं भविष्यामि तदवेक्षस्व मामपि

1.147.15

तदस्मदर्थं धर्मार्थं प्रसवार्थं च सत्तम
आत्मानं परिरक्षस्व त्यक्तव्यां मां च संत्यज

1.147.16

अवश्यकरणीयेऽर्थे मा त्वां कालोऽत्यगादयम्
त्वया दत्तेन तोयेन भविष्यति हितं च मे

1.147.17

किं न्वतः परमं दुःखं यद्वयं स्वर्गते त्वयि
याचमानाः परादन्नं परिधावेमहि श्ववत्

1.147.18

त्वयि त्वरोगे निर्मुक्ते क्लेशादस्मात्सबान्धवे
अमृते वसती लोके भविष्यामि सुखान्विता

1.147.19

एवं बहुविधं तस्या निशम्य परिदेवितम्
पिता माता च सा चैव कन्या प्ररुरुदुस्त्रयः

1.147.20

ततः प्ररुदितान्सर्वान्निशम्याथ सुतस्तयोः
उत्फुल्लनयनो बालः कलमव्यक्तमब्रवीत्

1.147.21

मा रोदीस्तात मा मातर्मा स्वसस्त्वमिति ब्रुवन्
प्रहसन्निव सर्वांस्तानेकैकं सोऽपसर्पति

1.147.22

ततः स तृणमादाय प्रहृष्टः पुनरब्रवीत्
अनेन तं हनिष्यामि राक्षसं पुरुषादकम्

1.147.23

तथापि तेषां दुःखेन परीतानां निशम्य तत्
बालस्य वाक्यमव्यक्तं हर्षः समभवन्महान्

1.147.24

अयं काल इति ज्ञात्वा कुन्ती समुपसृत्य तान्
गतासूनमृतेनेव जीवयन्तीदमब्रवीत्

Translation — Kisari Mohan Ganguli

(Vaka-vadha Parva continued)

"Vaisampayana said, 'On hearing these words of her afflicted parents, the daughter was filled with grief, and she addressed them, saying, 'Why are you so afflicted and why do you so weep, as if you have none to look after you? O, listen to me and do what may be proper. There is little doubt that you are bound in duty to abandon me at a certain time. Sure to abandon me once, O, abandon me now and save every thing at the expense of me alone. Men desire to have children, thinking that children would save them (in this world as well as in the region hereafter). O, cross the stream of your difficulties by means of my poor self, as if I were a raft. A child rescueth his parents in this and the other regions; therefore is the child called by the learned Putra (rescuer). The ancestors desire daughter's sons from me (as a special means of salvation). But (without waiting for my children) I myself will rescue them by protecting the life of my father. This my brother is of tender years, so there is little doubt that he will perish if thou diest now. If thou, my father, diest and my brother followeth thee, the funeral cake of the Pitris will be suspended and they will be greatly injured. Left behind by my father and brother, and by my mother also (for she will not survive her husband and son) I shall be plunged deeper and deeper in woe and ultimately perish in great distress. There can be little doubt that if thou escape from this danger as also my mother and infant brother, then thy race and the (ancestral) cake will be perpetuated. The son is one's own self; the wife is one's friend; the daughter, however, is the source of trouble. Do thou save thyself, therefore, by removing that source of trouble, and do thou thereby set me in the path of virtue. As I am a girl, O father, destitute of thee, I shall be helpless and plunged in woe, and shall have to go everywhere. It is therefore that I am resolved to rescue my father's race and share the merit of that act by accomplishing this difficult task. If thou, O best of Brahmanas, goest thither (unto the Rakshasa), leaving me here, then I shall be very much pained. Therefore, O father, be kind to me. O thou best of men, for our sake, for that of virtue and also thy race, save thyself, abandoning me, whom at one time thou shall be constrained to part from. There need be no delay, O father, in doing that which is inevitable. What can be more painful than that, when thou hast ascended to heaven, we shall have to go about begging our food, like dogs, from strangers. But if thou art rescued with thy relations from these difficulties, I shall then live happily in the region of the celestials. It hath been heard by us that if after bestowing thy daughter in this way, thou offerest oblations to the gods and the celestials, they will certainly be propitious.'

"Vaisampayana continued, 'The Brahmana and his wife, hearing these various lamentations of their daughter, became sadder than before and the three began to weep together. Their son, then, of tender years, beholding them and their daughter thus weeping together, lisped these words in a sweet tone, his eyes having dilated with delight, 'Weep not, O father, nor thou, O mother, nor thou O sister!' And smilingly did the child approach each of them, and at last taking up a blade of grass said in glee, 'With this will I slay the Rakshasa who eateth human beings!' Although all of them had been plunged in woe, yet hearing what the child lisped so sweetly, joy appeared on their faces. Then Kunti thinking that to be the proper opportunity, approached the group and said these words. Indeed, her words revived them as nectar reviveth a person that is dead.'"

1.148.1

कुन्त्युवाच
कुतोमूलमिदं दुःखं ज्ञातुमिच्छामि तत्त्वतः
विदित्वा अपकर्षेयं शक्यं चेदपकर्षितुम्

1.148.2

ब्राह्मण उवाच
उपपन्नं सतामेतद्यद्ब्रवीषि तपोधने
न तु दुःखमिदं शक्यं मानुषेण व्यपोहितुम्

1.148.3

समीपे नगरस्यास्य बको वसति राक्षसः
ईशो जनपदस्यास्य पुरस्य च महाबलः

1.148.4

पुष्टो मानुषमांसेन दुर्बुद्धिः पुरुषादकः
रक्षत्यसुरराण्नित्यमिमं जनपदं बली

1.148.5

नगरं चैव देशं च रक्षोबलसमन्वितः
तत्कृते परचक्राच्च भूतेभ्यश्च न नो भयम्

1.148.6

वेतनं तस्य विहितं शालिवाहस्य भोजनम्
महिषौ पुरुषश्चैको यस्तदादाय गच्छति

1.148.7

एकैकश्चैव पुरुषस्तत्प्रयच्छति भोजनम्
स वारो बहुभिर्वर्षैर्भवत्यसुतरो नरैः

1.148.8

तद्विमोक्षाय ये चापि यतन्ते पुरुषाः क्वचित्
सपुत्रदारांस्तान्हत्वा तद्रक्षो भक्षयत्युत

1.148.9

वेत्रकीयगृहे राजा नायं नयमिहास्थितः
अनामयं जनस्यास्य येन स्यादद्य शाश्वतम्

1.148.10

एतदर्हा वयं नूनं वसामो दुर्बलस्य ये
विषये नित्यमुद्विग्नाः कुराजानमुपाश्रिताः

1.148.11

ब्राह्मणाः कस्य वक्तव्याः कस्य वा छन्दचारिणः
गुणैरेते हि वास्यन्ते कामगाः पक्षिणो यथा

1.148.12

राजानं प्रथमं विन्देत्ततो भार्यां ततो धनम्
त्रयस्य संचये चास्य ज्ञातीन्पुत्रांश्च धारयेत्

1.148.13

विपरीतं मया चेदं त्रयं सर्वमुपार्जितम्
त इमामापदं प्राप्य भृशं तप्स्यामहे वयम्

1.148.14

सोऽयमस्माननुप्राप्तो वारः कुलविनाशनः
भोजनं पुरुषश्चैकः प्रदेयं वेतनं मया

1.148.15

न च मे विद्यते वित्तं संक्रेतुं पुरुषं क्वचित्
सुहृज्जनं प्रदातुं च न शक्ष्यामि कथंचन
गतिं चापि न पश्यामि तस्मान्मोक्षाय रक्षसः

1.148.16

सोऽहं दुःखार्णवे मग्नो महत्यसुतरे भृशम्
सहैवैतैर्गमिष्यामि बान्धवैरद्य राक्षसम्
ततो नः सहितन्क्षुद्रः सर्वानेवोपभोक्ष्यति

Translation — Kisari Mohan Ganguli

(Vaka-vadha Parva continued)

'Kunti said, 'I desire to learn from you the cause of this grief, for I will remove it, if possible.'

"The Brahmana replied, 'O thou of ascetic wealth, thy speech is, indeed worthy of thee. But this grief is incapable of being removed by any human being. Not far from this town, there liveth a Rakshasa of the name of Vaka, which cannibal is the lord of this country and town. Thriving on human flesh, that wretched Rakshasa endued with great strength ruleth this country. He being the chief of the Asuras, this town and the country in which it is situate are protected by his might. We have no fear from the machinations of any enemy, or indeed from any living soul. The fee, however, fixed for that cannibal is his food, which consists of a cart-load of rice, two buffaloes, and a human being who conveyeth them unto him. One after another, the house-holders have to send him this food. The turn, however, cometh to a particular family at intervals of many long years. If there are any that seek to avoid it, the Rakshasa slayeth them with their children and wives and devoureth them all. There is, in this country, a city called Vetrakiya, where liveth the king of these territories. He is ignorant of the science of government, and possessed of little intelligence, he adopts not with care any measure by which these territories may be rendered safe for all time to come. But we certainly deserve it all, inasmuch as we live within the dominion of that wretched and weak monarch in perpetual anxiety. Brahmanas can never be made to dwell permanently within the dominions of any one, for they are dependent on nobody, they live rather like birds ranging all countries in perfect freedom. It hath been said that one must secure a (good) king, then a wife, and then wealth. It is by the acquisition of these three that one can rescue his relatives and sons. But as regards the acquisition of these three, the course of my actions hath been the reverse. Hence, plunged into a sea of danger,

am suffering sorely. That turn, destructive of one's family, hath now devolved upon me. I shall have to give unto the Rakshasa as his fee the food of the aforesaid description and one human being to boot. I have no wealth to buy a man with. I cannot by any means consent to part with any one of my family, nor do I see any way of escape from (the clutches of) that Rakshasa. I am now sunk in an ocean of grief from which there is no escape. I shall go to that Rakshasa today, attended by all my family in order that that wretch might devour us all at once'"

1.149.1

कुन्त्युवाच
न विषादस्त्वया कार्यो भयादस्मात्कथंचन
उपायः परिदृष्टोऽत्र तस्मान्मोक्षाय रक्षसः

1.149.2

एकस्तव सुतो बालः कन्या चैका तपस्विनी
न ते तयोस्तथा पत्न्या गमनं तत्र रोचये

1.149.3

मम पञ्च सुता ब्रह्मंस्तेषामेको गमिष्यति
त्वदर्थं बलिमादाय तस्य पापस्य रक्षसः

1.149.4

ब्राह्मण उवाच
नाहमेतत्करिष्यामि जीवितार्थी कथंचन
ब्राह्मणस्यातिथेश्चैव स्वार्थे प्राणैर्वियोजनम्

1.149.5

न त्वेतदकुलीनासु नाधर्मिष्ठासु विद्यते
यद्ब्राह्मणार्थे विसृजेदात्मानमपि चात्मजम्

1.149.6

आत्मनस्तु मया श्रेयो बोद्धव्यमिति रोचये
ब्रह्मवध्यात्मवध्या वा श्रेय आत्मवधो मम

1.149.7

ब्रह्मवध्या परं पापं निष्कृतिर्नात्र विद्यते
अबुद्धिपूर्वं कृत्वापि श्रेय आत्मवधो मम

1.149.8

न त्वहं वधमाकाङ्क्षे स्वयमेवात्मनः शुभे
परैः कृते वधे पापं न किंचिन्मयि विद्यते

1.149.9

अभिसंधिकृते तस्मिन्ब्राह्मणस्य वधे मया
निष्कृतिं न प्रपश्यामि नृशंसं क्षुद्रमेव च

1.149.10

आगतस्य गृहे त्यागस्तथैव शरणार्थिनः
याचमानस्य च वधो नृशंसं परमं मतम्

1.149.11

कुर्यान्न निन्दितं कर्म न नृशंसं कदाचन
इति पूर्वे महात्मान आपद्धर्मविदो विदुः

1.149.12

श्रेयांस्तु सहदारस्य विनाशोऽद्य मम स्वयम्
ब्राह्मणस्य वधं नाहमनुमंस्ये कथंचन

1.149.13

कुन्त्युवाच
ममाप्येषा मतिर्ब्रह्मन्विप्रा रक्ष्या इति स्थिरा
न चाप्यनिष्टः पुत्रो मे यदि पुत्रशतं भवेत्

1.149.14

न चासौ राक्षसः शक्तो मम पुत्रविनाशने
वीर्यवान्मन्त्रसिद्धश्च तेजस्वी च सुतो मम

1.149.15

राक्षसाय च तत्सर्वं प्रापयिष्यति भोजनम्
मोक्षयिष्यति चात्मानमिति मे निश्चिता मतिः

1.149.16

समागताश्च वीरेण दृष्टपूर्वाश्च राक्षसाः
बलवन्तो महाकाया निहताश्चाप्यनेकशः

1.149.17

न त्विदं केषुचिद्ब्रह्मन्व्याहर्तव्यं कथंचन
विद्यार्थिनो हि मे पुत्रान्विप्रकुर्युः कुतूहलात्

1.149.18

गुरुणा चाननुज्ञातो ग्राहयेद्यं सुतो मम
न स कुर्यात्तया कार्यं विद्ययेति सतां मतम्

1.149.19

वैशंपायन उवाच
एवमुक्तस्तु पृथया स विप्रो भार्यया सह
हृष्टः संपूजयामास तद्वाक्यममृतोपमम्

1.149.20

ततः कुन्ती च विप्रश्च सहितावनिलात्मजम्
तमब्रूतां कुरुष्वेति स तथेत्यब्रवीच्च तौ

Translation — Kisari Mohan Ganguli

(Vaka-vadha Parva continued)

"Kunti said, Grieve not at all, O Brahmana, on account of this danger. I see a way by which to rescue thee from that Rakshasa. Thou hast only one son, who, besides, is of very tender years, also only one daughter, young and helpless, so I do not like that any of these, or thy wife, or even thyself should go unto the Rakshasa. I have five sons, O Brahmana, let one of them go, carrying in thy behalf tribute of that Rakshasa.'

"Hearing this, the Brahmana replied, 'To save my own life I shall never suffer this to be done. I shall never sacrifice, to save myself, the life of a Brahmana or of a guest. Indeed, even those that are of low origin and of sinful practices refuse to do (what thou askest me to do). It is said that one should sacrifice one's self and one's offspring for the benefit of a Brahmana. I regard this advice excellent and I like to follow it too. When I have to choose between the death of a Brahmana and that of my own, I would prefer the latter. The killing of a Brahmana is the highest sin, and there is no expiation for it. I think a reluctant sacrifice of one's own self is better than the reluctant sacrifice of a Brahmana. O blessed lady, in sacrificing myself I do not become guilty of self-destruction. No sin can attach to me when another will take my life. But if I deliberately consent to the death of a Brahmana, it would be a cruel and sinful act, from the consequence of which there is no escape. The learned have said that the abandonment of one who hath come to thy house or sought thy protection, as also the killing of one who seeketh death at thy hands, is both cruel and sinful. The illustrious among those conversant with practices allowable in seasons of distress, have before now said that one should never perform an act that is cruel and censurable. It is well for me that I should today perish myself with my wife, but I would never sanction the death of a Brahmana.'

"Kunti said, 'I too am firmly of opinion, O Brahmana, that Brahmanas should ever be protected. As regards myself, no son of mine would be less dear to me even if I had a hundred instead of the five I have. But this Rakshasa will not be able to kill my son, for that son of mine is endued with great prowess and energy, and skilled in mantras. He will faithfully deliver

to the Rakshasa his food, but will, I know to a certainty, rescue himself. I have seen before many mighty Rakshasas of huge bodies engaged in combat with my heroic son and killed too by him. But, O Brahmana, do not disclose this fact to anybody, for if it be known, persons desirous of obtaining this power, will, from curiosity, always trouble my sons. The wise have said that if my son imparteth any knowledge, without the assent of his preceptor, unto any person, my son himself will no longer be able to profit by that knowledge.'

"Thus addressed by Pritha, the Brahmana with his wife became exceedingly glad and assented to Kunti's speech, which was unto them as nectar. Then Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and asked him to accomplish (that difficult task). Bhima replied unto them, saying, 'So be it.'"

1.150.1

वैशंपायन उवाच
करिष्य इति भीमेन प्रतिज्ञाते तु भारत
आजग्मुस्ते ततः सर्वे भैक्षमादाय पाण्डवाः

1.150.2

आकारेणैव तं ज्ञात्वा पाण्डुपुत्रो युधिष्ठिरः
रहः समुपविश्यैकस्ततः पप्रच्छ मातरम्

1.150.3

किं चिकीर्षत्ययं कर्म भीमो भीमपराक्रमः
भवत्यनुमते कच्चिदयं कर्तुमिहेच्छति

1.150.4

कुन्त्युवाच
ममैव वचनादेष करिष्यति परंतपः
ब्राह्मणार्थे महत्कृत्यं मोष्काय नगरस्य च

1.150.5

युधिष्ठिर उवाच
किमिदं साहसं तीक्ष्णं भवत्या दुष्कृतं कृतम्
परित्यागं हि पुत्रस्य न प्रशंसन्ति साधवः

1.150.6

कथं परसुतस्यार्थे स्वसुतं त्यक्तुमिच्छसि
लोकवृत्तिविरुद्धं वै पुत्रत्यागात्कृतं त्वया

1.150.7

यस्य बाहू समाश्रित्य सुखं सर्वे स्वपामहे
राज्यं चापहृतं क्षुद्रैराजिहीर्षामहे पुनः

1.150.8

यस्य दुर्योधनो वीर्यं चिन्तयन्नमितौजसः
न शेते वसतीः सर्वा दुःखाच्छकुनिना सह

1.150.9

यस्य वीरस्य वीर्येण मुक्ता जतुगृहाद्वयम्
अन्येभ्यश्चैव पापेभ्यो निहतश्च पुरोचनः

1.150.10

यस्य वीर्यं समाश्रित्य वसुपूर्णां वसुंधराम्
इमां मन्यामहे प्राप्तां निहत्य धृतराष्ट्रजान्

1.150.11

तस्य व्यवसितस्त्यागो बुद्धिमास्थाय कां त्वया
कच्चिन्न दुःखैर्बुद्धिस्ते विप्लुता गतचेतसः

1.150.12

कुन्त्युवाच
युधिष्ठिर न संतापः कार्यः प्रति वृकोदरम्
न चायं बुद्धिदौर्बल्याद्व्यवसायः कृतो मया

1.150.13

इह विप्रस्य भवने वयं पुत्र सुखोषिताः
तस्य प्रतिक्रिया तात मयेयं प्रसमीक्षिता
एतावानेव पुरुषः कृतं यस्मिन्न नश्यति

1.150.14

दृष्ट्वा भीमस्य विक्रान्तं तदा जतुगृहे महत्
हिडिम्बस्य वधाच्चैव विश्वासो मे वृकोदरे

1.150.15

बाह्वोर्बलं हि भीमस्य नागायुतसमं महत्
येन यूयं गजप्रख्या निर्व्यूढा वारणावतात्

1.150.16

वृकोदरबलो नान्यो न भूतो न भविष्यति
योऽभ्युदीयाद्युधि श्रेष्ठमपि वज्रधरं स्वयम्

1.150.17

जातमात्रः पुरा चैष ममाङ्कात्पतितो गिरौ
शरीरगौरवात्तस्य शिला गात्रैर्विचूर्णिता

1.150.18

तदहं प्रज्ञया स्मृत्वा बलं भीमस्य पाण्डव
प्रतीकारं च विप्रस्य ततः कृतवती मतिम्

1.150.19

नेदं लोभान्न चाज्ञानान्न च मोहाद्विनिश्चितम्
बुद्धिपूर्वं तु धर्मस्य व्यवसायः कृतो मया

1.150.20

अर्थौ द्वावपि निष्पन्नौ युधिष्ठिर भविष्यतः
प्रतीकारश्च वासस्य धर्मश्च चरितो महान्

1.150.21

यो ब्राह्मणस्य साहाय्यं कुर्यादर्थेषु कर्हिचित्
क्षत्रियः स शुभाँल्लोकान्प्राप्नुयादिति मे श्रुतम्

1.150.22

क्षत्रियः क्षत्रियस्यैव कुर्वाणो वधमोक्षणम्
विपुलां कीर्तिमाप्नोति लोकेऽस्मिंश्च परत्र च

1.150.23

वैश्यस्यैव तु साहाय्यं कुर्वाणः क्षत्रियो युधि
स सर्वेष्वपि लोकेषु प्रजा रञ्जयते ध्रुवम्

1.150.24

शूद्रं तु मोक्षयन्राजा शरणार्थिनमागतम्
प्राप्नोतीह कुले जन्म सद्रव्ये राजसत्कृते

1.150.25

एवं स भगवान्व्यासः पुरा कौरवनन्दन
प्रोवाच सुतरां प्राज्ञस्तस्मादेतच्चिकीर्षितम्

Translation — Kisari Mohan Ganguli

(Vaka-vadha Parva continued)

"Vaisampayana said, 'After Bhima had pledged himself to accomplish the task, saying, 'I will do it,' the Pandavas, O Bharata, returned home with the alms they had obtained during the day. Then Yudhishthira, the son of Pandu from Bhima's countenance alone, suspected the nature of the task he had undertaken to accomplish. Sitting by the side of his mother, Yudhishthira asked her in private, 'What is the task, O mother, that Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy command or of his own accord?' Kunti replied, 'Bhima, that chastiser of foes, will at my command, do this great deed for the good of the Brahmana and the liberation of this town.'

"Yudhishthira said, 'What rash act hast thou done, O mother! It is difficult of being performed and almost amounteth to suicide! The learned never applaud the abandonment of one's own child. Why dost thou, O mother, wish to sacrifice thy own child for the sake of another's? Thou hast, O mother, by this abandonment of thy child, acted not only against the course of human practices but also against the teachings of the Vedas, That Bhima, relying on whose arms we sleep happily in the night and hope to recover the kingdom of which we have been deprived by the covetous son of Dhritarashtra, that hero of immeasurable energy, remembering whose prowess Duryodhana and Sakuni do not sleep a wink during the whole night and by whose prowess we were rescued from the palace of lac and various other dangers, that Bhima who caused the death of Purochana, and relying on whose might we regard ourselves as having already slain the sons of Dhritarashtra and acquired the whole earth with all her wealth, upon what considerations, O mother, hast thou resolved upon abandoning him? Hast thou been deprived of thy reason? Hath thy understanding been clouded by the calamities thou hast undergone?'

"On hearing these words of her son, Kunti said, 'O Yudhishthira, thou needst not be at all anxious on account of Vrikodara. I have not come to this resolve owing to any weakness of understanding. Respected by him, and with our sorrows assuaged, we have, O son, been living in the house of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O son, that Brahmana, I have resolved to do this. He, indeed, is a man upon whom good offices are never lost. The measure of his requital becometh greater than the measure of the services he receiveth. Beholding the prowess of Bhima on the occasion of (our escape from) the house of lac, and from the destruction also of Hidimva, my confidence in Vrikodara is great. The might of Bhima's arms is equal unto that of ten thousand elephants. It was, therefore, that he succeeded in carrying you all, each heavy as an elephant, from Varanavata. There is no one on earth equal unto Bhima in might; he may even overcome that foremost of warriors, the holder of the thunderbolt himself. Soon after his birth he fell from my lap on the breast of the mountain. By the weight of his body the mass of stone on which he fell down broke in pieces. From this also, O son of Pandu, I have come to know Bhima's might. For this reason have I resolved to set him against the Brahmana's foe. I have not acted in this from foolishness or ignorance or from motive of gain. I have deliberately resolved to do this virtuous deed. By this act, O Yudhishthira, two objects will be accomplished; one is a requital of the services rendered by the Brahmana and the other is the acquisition of high religious merit. It is my conviction that the Kshatriya who rendereth help unto a Brahmana in anything acquireth regions of bliss hereafter. So also a Kshatriya who saveth the life of a Kshatriya achieveth that great fame in this world as in the other. A Kshatriya rendering help unto a Vaisya also on this earth certainly acquires world-wide popularity. One of the kingly tribe should protect even the Sudra who cometh to him for protection. If he doeth so, in his next life he receiveth his birth in a royal line, commanding prosperity and the respect of other kings. O scion of Puru's race, the illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in bygone days. It is therefore, that I have resolved upon accomplishing this.'"

1.150.26

युधिष्ठिर उवाच
उपपन्नमिदं मातस्त्वया यद्बुद्धिपूर्वकम्
आर्तस्य ब्राह्मणस्यैवमनुक्रोशादिदं कृतम्
ध्रुवमेष्यति भीमोऽयं निहत्य पुरुषादकम्

1.150.27

यथा त्विदं न विन्देयुर्नरा नगरवासिनः
तथायं ब्राह्मणो वाच्यः परिग्राह्यश्च यत्नतः

1.151.1

वैशंपायन उवाच
ततो रात्र्यां व्यतीतायामन्नमादाय पाण्डवः
भीमसेनो ययौ तत्र यत्रासौ पुरुषादकः

1.151.2

आसाद्य तु वनं तस्य रक्षसः पाण्डवो बली
आजुहाव ततो नाम्ना तदन्नमुपयोजयन्

1.151.3

ततः स राक्षसः श्रुत्वा भीमसेनस्य तद्वचः
आजगाम सुसंक्रुद्धो यत्र भीमो व्यवस्थितः

1.151.4

महाकायो महावेगो दारयन्निव मेदिनीम्
त्रिशिखां भृकुटिं कृत्वा संदश्य दशनच्छदम्

1.151.5

भुञ्जानमन्नं तं दृष्ट्वा भीमसेनं स राक्षसः
विवृत्य नयने क्रुद्ध इदं वचनमब्रवीत्

1.151.6

कोऽयमन्नमिदं भुङ्क्ते मदर्थमुपकल्पितम्
पश्यतो मम दुर्बुद्धिर्यियासुर्यमसादनम्

1.151.7

भीमसेनस्तु तच्छ्रुत्वा प्रहसन्निव भारत
राक्षसं तमनादृत्य भुङ्क्त एव पराङ्मुखः

1.151.8

ततः स भैरवं कृत्वा समुद्यम्य करावुभौ
अभ्यद्रवद्भीमसेनं जिघांसुः पुरुषादकः

1.151.9

तथापि परिभूयैनं नेक्षमाणो वृकोदरः
राक्षसं भुङ्क्त एवान्नं पाण्डवः परवीरहा

1.151.10

अमर्षेण तु संपूर्णः कुन्तीपुत्रस्य राक्षसः
जघान पृष्ठं पाणिभ्यामुभाभ्यां पृष्ठतः स्थितः

1.151.11

तथा बलवता भीमः पाणिभ्यां भृशमाहतः
नैवावलोकयामास राक्षसं भुङ्क्त एव सः

1.151.12

ततः स भूयः संक्रुद्धो वृक्षमादाय राक्षसः
ताडयिष्यंस्तदा भीमं पुनरभ्यद्रवद्बली

1.151.13

ततो भीमः शनैर्भुक्त्वा तदन्नं पुरुषर्षभः
वार्युपस्पृश्य संहृष्टस्तस्थौ युधि महाबलः

1.151.14

क्षिप्तं क्रुद्धेन तं वृक्षं प्रतिजग्राह वीर्यवान्
सव्येन पाणिना भीमः प्रहसन्निव भारत

1.151.15

ततः स पुनरुद्यम्य वृक्षान्बहुविधान्बली
प्राहिणोद्भीमसेनाय तस्मै भीमश्च पाण्डवः

1.151.16

तद्वृक्षयुद्धमभवन्महीरुहविनाशनम्
घोररूपं महाराज बकपाण्डवयोर्महत्

1.151.17

नाम विश्राव्य तु बकः समभिद्रुत्य पाण्डवम्
भुजाभ्यां परिजग्राह भीमसेनं महाबलम्

1.151.18

भीमसेनोऽपि तद्रक्षः परिरभ्य महाभुजः
विस्फुरन्तं महावेगं विचकर्ष बलाद्बली

1.151.19

स कृष्यमाणो भीमेन कर्षमाणश्च पाण्डवम्
समयुज्यत तीव्रेण श्रमेण पुरुषादकः

1.151.20

तयोर्वेगेन महता पृथिवी समकम्पत
पादपांश्च महाकायांश्चूर्णयामासतुस्तदा

1.151.21

हीयमानं तु तद्रक्षः समीक्ष्य भरतर्षभ
निष्पिष्य भूमौ पाणिभ्यां समाजघ्ने वृकोदरः

1.151.22

ततोऽस्य जानुना पृष्ठमवपीड्य बलादिव
बाहुना परिजग्राह दक्षिणेन शिरोधराम्

1.151.23

सव्येन च कटीदेशे गृह्य वाससि पाण्डवः
तद्रक्षो द्विगुणं चक्रे नदन्तं भैरवान्रवान्

1.151.24

ततोऽस्य रुधिरं वक्त्रात्प्रादुरासीद्विशां पते
भज्यमानस्य भीमेन तस्य घोरस्य रक्षसः

Translation — Kisari Mohan Ganguli

(Vaka-vadha Parva continued)

"Having heard these words of his mother, Yudhishthira said, 'What thou, O mother, hast deliberately done, moved by compassion for the afflicted Brahmana, is, indeed, excellent Bhima will certainly come back with life, after having slain the cannibal, inasmuch as thou art, O mother, always compassionate unto Brahmanas. But tell the Brahmana, O mother, that he doth not do anything whereby the dwellers in this town may know all about it, and make him promise to keep thy request.'

"Vaisampayana continued, 'Then, when the night passed away, Bhimasena, the son of Pandu, taking with him the Rakshasa's food set out for the place where the cannibal lived. The mighty son of Pandu, approaching the forest where the Rakshasa dwelt, began to eat himself the food he carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed with anger at Bhima's words, came out and approached the place where Bhima was.

"Of huge body and great strength, of red eyes, red beard, and red hair, he was terrible to behold, and he came, pressing deep the earth with his tread. The opening of his mouth, was from ear to ear and his ears themselves were straight as arrows. Of grim visage, he had a forehead furrowed into three lines. Beholding Bhima eating his food, the Rakshasa advanced, biting his nether lip and expanding his eyes in wrath. And addressing Bhima he said, 'Who is this fool, who desiring to go to the abode of Yama, eateth in my very sight the food intended for me?' Hearing these words, Bhima, O Bharata, smiled in derision and disregarding the Rakshasa, continued eating with averted face. Beholding this, the cannibal uttered a frightful yell and with both arms upraised ran at Bhima desiring to kill him, there and then. Even then disregarding the Rakshasa and casting only a single glance at him, Vrikodara, that slayer of hostile heroes continued to eat the Rakshasa's food. Filled with wrath at this, the Rakshasa struck, from behind with both his arms a heavy blow on the back of Vrikodara, the son of Kunti. But Bhima, though struck heavily by the mighty Rakshasa, with both his hands, did not even look up at the Rakshasa but continued to eat as before. Then the mighty Rakshasa, inflamed with wrath, tore up a tree and ran at Bhima for striking him again. Meanwhile the mighty Bhima, that bull among men had leisurely eaten up the whole of that food and washing himself stood cheerfully for fight. Then, O Bharata, possessed of great energy, Bhima, smiling in derision, caught with his left hand the tree hurled at him by the Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees, hurled them at Bhima, and the Pandava also hurled as many at the Rakshasa. Then, O king, the combat with trees between that human being and the Rakshasa, became so terrible that the region around soon became destitute of trees. Then the Rakshasa, saying that he was none else than Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms. That mighty hero also clasping with his own strong arms the strong-armed Rakshasa, and exerting himself actively, began to drag him violently. Dragged by Bhima and dragging Bhima also, the cannibal was overcome with great fatigue. The earth began to tremble in consequence of the strength they both exerted, and large trees that stood there broke in pieces. Then Bhima, beholding the cannibal overcome with fatigue, pressed him down on the earth with his knees and began to strike him with great force. Then placing one knee on the middle of the Rakshasa's back, Bhima seized his neck with his right hand and the cloth on his waist with his left, and bent him double with great force. The cannibal then roared frightfully. And,

[paragraph continues] O monarch, he also began to vomit blood while he was being thus broken on Bhima's knee.'"

1.152.1

वैशंपायन उवाच
तेन शब्देन वित्रस्तो जनस्तस्याथ रक्षसः
निष्पपात गृहाद्राजन्सहैव परिचारिभिः

1.152.2

तान्भीतान्विगतज्ञानान्भीमः प्रहरतां वरः
सान्त्वयामास बलवान्समये च न्यवेशयत्

1.152.3

न हिंस्या मानुषा भूयो युष्माभिरिह कर्हिचित्
हिंसतां हि वधः शीघ्रमेवमेव भवेदिति

1.152.4

तस्य तद्वचनं श्रुत्वा तानि रक्षांसि भारत
एवमस्त्विति तं प्राहुर्जगृहुः समयं च तम्

1.152.5

ततः प्रभृति रक्षांसि तत्र सौम्यानि भारत
नगरे प्रत्यदृश्यन्त नरैर्नगरवासिभिः

1.152.6

ततो भीमस्तमादाय गतासुं पुरुषादकम्
द्वारदेशे विनिक्षिप्य जगामानुपलक्षितः

1.152.7

ततः स भीमस्तं हत्वा गत्वा ब्राह्मणवेश्म तत्
आचचक्षे यथावृत्तं राज्ञः सर्वमशेषतः

1.152.8

ततो नरा विनिष्क्रान्ता नगरात्काल्यमेव तु
ददृशुर्निहतं भूमौ राक्षसं रुधिरोक्षितम्

1.152.9

तमद्रिकूटसदृशं विनिकीर्णं भयावहम्
एकचक्रां ततो गत्वा प्रवृत्तिं प्रददुः परे

1.152.10

ततः सहस्रशो राजन्नरा नगरवासिनः
तत्राजग्मुर्बकं द्रष्टुं सस्त्रीवृद्धकुमारकाः

1.152.11

ततस्ते विस्मिताः सर्वे कर्म दृष्ट्वातिमानुषम्
दैवतान्यर्चयां चक्रुः सर्व एव विशां पते

1.152.12

ततः प्रगणयामासुः कस्य वारोऽद्य भोजने
ज्ञात्वा चागम्य तं विप्रं पप्रच्छुः सर्व एव तत्

1.152.13

एवं पृष्टस्तु बहुशो रक्षमाणश्च पाण्डवान्
उवाच नागरान्सर्वानिदं विप्रर्षभस्तदा

1.152.14

आज्ञापितं मामशने रुदन्तं सह बन्धुभिः
ददर्श ब्राह्मणः कश्चिन्मन्त्रसिद्धो महाबलः

1.152.15

परिपृच्छ्य स मां पूर्वं परिक्लेशं पुरस्य च
अब्रवीद्ब्राह्मणश्रेष्ठ आश्वास्य प्रहसन्निव

1.152.16

प्रापयिष्याम्यहं तस्मै इदमन्नं दुरात्मने
मन्निमित्तं भयं चापि न कार्यमिति वीर्यवान्

1.152.17

स तदन्नमुपादाय गतो बकवनं प्रति
तेन नूनं भवेदेतत्कर्म लोकहितं कृतम्

1.152.18

ततस्ते ब्राह्मणाः सर्वे क्षत्रियाश्च सुविस्मिताः
वैश्याः शूद्राश्च मुदिताश्चक्रुर्ब्रह्ममहं तदा

1.152.19

ततो जानपदाः सर्वे आजग्मुर्नगरं प्रति
तदद्भुततमं द्रष्टुं पार्थास्तत्रैव चावसन्

Translation — Kisari Mohan Ganguli

(Vaka-vadha Parva continued)

"Vaisampayana said 'Then Vaka, huge as a mountain, thus broken (on Bhima's knee), died, uttering frightful yells. Terrified by these sounds, the relatives of that Rakshasa came out, O king, with their attendants. Bhima, that foremost of smiters, seeing them so terrified and deprived of reason, comforted them and made them promise (to give up cannibalism), saying, 'Do not ever again kill human beings. If ye kill men, ye will have to die even as Vaka.' Those Rakshasas hearing this speech of Bhima, said, 'So be it,' and gave, O king, the desired promise. From that day, O Bharata, the Rakshasas (of the region) were seen by the inhabitants of that town to be very peaceful towards mankind. Then Bhima, dragging the lifeless cannibal, placed him at one of the gates of the town and went away unobserved by any one. The kinsmen of Vaka, beholding him slain by the might of Bhima, became frightened and fled in different directions.

"Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana's abode and related to Yudhishthira all that had happened, in detail. The next morning the inhabitants of the town in coming out saw the Rakshasa lying dead on the ground, his body covered with blood. Beholding that terrible cannibal, huge as a mountain cliff, thus mangled and lying on the ground, the hair of the spectators stood erect. Returning to Ekachakra, they soon gave the intelligence. Then, O king, the citizens by thousands accompanied by their wives, young and old, all began to come to the spot for beholding the Vaka and they were all amazed at seeing that superhuman feat. Instantly, O monarch, they began to pray to their gods. Then they began to calculate whose turn it had been the day before to carry food to the Rakshasa. And ascertaining this, they all came to that Brahmana and asked him (to satisfy their curiosity). Thus asked by them repeatedly, that bull among Brahmanas, desirous of concealing the Pandavas, said these words unto all the citizens, 'A certain high-souled Brahmana, skilled in mantras, beheld me weeping with my relatives after I had been ordered to supply the Rakshasa's food. Asking me the cause and ascertaining the distress of the town, that first of Brahmanas gave me every assurance and with smiles said, 'I shall carry the food for that wretched Rakshasa today. Do not fear for me.' Saying this he conveyed the food towards the forest of Vaka. This deed, so beneficial unto us all, hath very certainly been done by him.'

Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered much. And the Vaisyas and the Sudras also became exceedingly glad, and

they all established a festival in which the worship of Brahmanas was the principal ceremony (in remembrance of this Brahmana who had relieved them from their fears of Vaka).

1.153.1

जनमेजय उवाच
ते तथा पुरुषव्याघ्रा निहत्य बकराक्षसम्
अत ऊर्ध्वं ततो ब्रह्मन्किमकुर्वत पाण्डवाः

1.153.2

वैशंपायन उवाच
तत्रैव न्यवसन्राजन्निहत्य बकराक्षसम्
अधीयानाः परं ब्रह्म ब्राह्मणस्य निवेशने

1.153.3

ततः कतिपयाहस्य ब्राह्मणः संशितव्रतः
प्रतिश्रयार्थं तद्वेश्म ब्राह्मणस्याजगाम ह

1.153.4

स सम्यक्पूजयित्वा तं विद्वान्विप्रर्षभस्तदा
ददौ प्रतिश्रयं तस्मै सदा सर्वातिथिव्रती

1.153.5

ततस्ते पाण्डवाः सर्वे सह कुन्त्या नरर्षभाः
उपासां चक्रिरे विप्रं कथयानं कथास्तदा

1.153.6

कथयामास देशान्स तीर्थानि विविधानि च
राज्ञां च विविधाश्चर्याः पुराणि विविधानि च

1.153.7

स तत्राकथयद्विप्रः कथान्ते जनमेजय
पाञ्चालेष्वद्भुताकारं याज्ञसेन्याः स्वयंवरम्

1.153.8

धृष्टद्युम्नस्य चोत्पत्तिमुत्पत्तिं च शिखण्डिनः
अयोनिजत्वं कृष्णाया द्रुपदस्य महामखे

1.153.9

तदद्भुततमं श्रुत्वा लोके तस्य महात्मनः
विस्तरेणैव पप्रच्छुः कथां तां पुरुषर्षभाः

1.153.10

कथं द्रुपदपुत्रस्य धृष्टद्युम्नस्य पावकात्
वेदिमध्याच्च कृष्णायाः संभवः कथमद्भुतः

1.153.11

कथं द्रोणान्महेष्वासात्सर्वाण्यस्त्राण्यशिक्षत
कथं प्रियसखायौ तौ भिन्नौ कस्य कृतेन च

1.153.12

एवं तैश्चोदितो राजन्स विप्रः पुरुषर्षभैः
कथयामास तत्सर्वं द्रौपदीसंभवं तदा

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva)

After this citizens returned to their respective houses and the Pandavas continued to dwell at Ekachakra as before.

"Janamejaya said, 'O Brahmana, what did those tigers among men, the Pandavas, do after they had slain the Rakshasa Vaka?'

"Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa Vaka, continued to dwell in the abode of that Brahmana, employed in the study of the Vedas. Within a few days there came a Brahmana of rigid vows unto the abode of their host to take up his quarters there. Their host, that bull among Brahmanas, ever hospitable unto all guests, worshipping the newly-arrived Brahmana with due ceremonies, gave him quarters in his own abode. Then those bulls among men, the Pandavas, with their mother Kunti, solicited the new lodger to narrate to them his interesting experiences. The Brahmana spake to them of various countries and shrines and (holy) rivers, of kings and many wonderful provinces and cities. And after this narration was over, that Brahmana, O Janamejaya, also spoke of the wonderful self-choice of Yajnasena's daughter, the princes of Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the birth, without the intervention of a woman, of Krishna (Draupadi) at the great sacrifice of Drupada.

"Then those bulls among men, the Pandavas, hearing of these extraordinary facts regarding that illustrious monarch (Drupada), and desiring to know the details thereof, asked the Brahmana, after his narration was concluded, to satisfy their curiosity. The Pandavas said, 'How, O Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place from the (sacrificial) fire? How also did the extraordinary birth of Krishna take place from the centre of the sacrificial platform? How also did Drupada's son learn all weapons from the great bowman Drona? And, O Brahmana, how and for whom and for what reason was the friendship between Drona and Drupada broken off?'

"Vaisampayana continued, 'Thus questioned, O monarch, by those bulls among men, the Brahmana narrated all the particulars about the birth of Draupadi.'"

1.154.1

ब्राह्मण उवाच
गङ्गाद्वारं प्रति महान्बभूवर्षिर्महातपाः
भरद्वाजो महाप्राज्ञः सततं संशितव्रतः

1.154.2

सोऽभिषेक्तुं गतो गङ्गां पूर्वमेवागतां सतीम्
ददर्शाप्सरसं तत्र घृताचीमाप्लुतामृषिः

1.154.3

तस्या वायुर्नदीतीरे वसनं व्यहरत्तदा
अपकृष्टाम्बरां दृष्ट्वा तामृषिश्चकमे ततः

1.154.4

तस्यां संसक्तमनसः कौमारब्रह्मचारिणः
हृष्टस्य रेतश्चस्कन्द तदृषिर्द्रोण आदधे

1.154.5

ततः समभवद्द्रोणः कुमारस्तस्य धीमतः
अध्यगीष्ट स वेदांश्च वेदाङ्गानि च सर्वशः

1.154.6

भरद्वाजस्य तु सखा पृषतो नाम पार्थिवः
तस्यापि द्रुपदो नाम तदा समभवत्सुतः

1.154.7

स नित्यमाश्रमं गत्वा द्रोणेन सह पार्षतः
चिक्रीडाध्ययनं चैव चकार क्षत्रियर्षभः

1.154.8

ततस्तु पृषतेऽतीते स राजा द्रुपदोऽभवत्
द्रोणोऽपि रामं शुश्राव दित्सन्तं वसु सर्वशः

1.154.9

वनं तु प्रस्थितं रामं भरद्वाजसुतोऽब्रवीत्
आगतं वित्तकामं मां विद्धि द्रोणं द्विजर्षभ

1.154.10

राम उवाच
शरीरमात्रमेवाद्य मयेदमवशेषितम्
अस्त्राणि वा शरीरं वा ब्रह्मन्नन्यतरं वृणु

1.154.11

द्रोण उवाच
अस्त्राणि चैव सर्वाणि तेषां संहारमेव च
प्रयोगं चैव सर्वेषां दातुमर्हति मे भवान्

1.154.12

ब्राह्मण उवाच
तथेत्युक्त्वा ततस्तस्मै प्रददौ भृगुनन्दनः
प्रतिगृह्य ततो द्रोणः कृतकृत्योऽभवत्तदा

1.154.13

संप्रहृष्टमनाश्चापि रामात्परमसंमतम्
ब्रह्मास्त्रं समनुप्राप्य नरेष्वभ्यधिकोऽभवत्

1.154.14

ततो द्रुपदमासाद्य भारद्वाजः प्रतापवान्
अब्रवीत्पुरुषव्याघ्रः सखायं विद्धि मामिति

1.154.15

द्रुपद उवाच
नाश्रोत्रियः श्रोत्रियस्य नारथी रथिनः सखा
नाराजा पार्थिवस्यापि सखिपूर्वं किमिष्यते

1.154.16

ब्राह्मण उवाच
स विनिश्चित्य मनसा पाञ्चाल्यं प्रति बुद्धिमान्
जगाम कुरुमुख्यानां नगरं नागसाह्वयम्

1.154.17

तस्मै पौत्रान्समादाय वसूनि विविधानि च
प्राप्ताय प्रददौ भीष्मः शिष्यान्द्रोणाय धीमते

1.154.18

द्रोणः शिष्यांस्ततः सर्वानिदं वचनमब्रवीत्
समानीय तदा विद्वान्द्रुपदस्यासुखाय वै

1.154.19

आचार्यवेतनं किंचिद्धृदि संपरिवर्तते
कृतास्त्रैस्तत्प्रदेयं स्यात्तदृतं वदतानघाः

1.154.20

यदा च पाण्डवाः सर्वे कृतास्त्राः कृतनिश्रमाः
ततो द्रोणोऽब्रवीद्भूयो वेतनार्थमिदं वचः

1.154.21

पार्षतो द्रुपदो नाम छत्रवत्यां नरेश्वरः
तस्यापकृष्य तद्राज्यं मम शीघ्रं प्रदीयताम्

1.154.22

ततः पाण्डुसुताः पञ्च निर्जित्य द्रुपदं युधि
द्रोणाय दर्शयामासुर्बद्ध्वा ससचिवं तदा

1.154.23

द्रोण उवाच
प्रार्थयामि त्वया सख्यं पुनरेव नराधिप
अराजा किल नो राज्ञः सखा भवितुमर्हति

1.154.24

अतः प्रयतितं राज्ये यज्ञसेन मया तव
राजासि दक्षिणे कूले भागीरथ्याहमुत्तरे

1.154.25

ब्राह्मण उवाच
असत्कारः स सुमहान्मुहूर्तमपि तस्य तु
न व्येति हृदयाद्राज्ञो दुर्मनाः स कृशोऽभवत्

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"The Brahmana said, 'At that region where the Ganga entered the plains there lived a great Rishi, devoted to the austerest of penances. Of rigid

vows and great wisdom, he bore the name Bharadwaja. One day, on coming to the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi, who had come before, standing on the bank after her ablutions were over. And it so happened that a wind arose and disrobed the Apsara standing there. And the Rishi beholding her thus disrobed, felt the influence of desire. Though practising the vow of continence from his very youth, as soon as he felt the influence of desire, the Rishi's vital fluid came out. And as it came out, he held it in a pot (drana), and of that fluid thus preserved in a pot was born a son who came to be called Drona (the pot-born). And Drona studied all the Vedas and their several branches. And Bharadwaja had a friend named Prishata who was the king of Panchalas. And about the time that Drona was born, Prishata also obtained a son named Drupada. And that bull amongst Kshatriyas, Prishata's son, going every day to that asylum of Bharadwaja, played and studied with Drona. And after Prishata's death, Drupada succeeded him on the throne. Drona about this time heard that (the great Brahmana hero) Rama (on the eve of his retiring into the weeds) was resolved to give away all his wealth. Hearing this, the son of Bharadwaja repaired unto Rama who was about to retire into the woods and addressing him, said, 'O best of Brahmanas, know me to be Drona who hath come to thee to obtain thy wealth.' Rama replied, saying, 'I have given away everything. All that I now have is this body of mine and my weapons. O Brahmana, thou mayest ask of me one of these two, either my body or my weapons.' Then Drona said, 'It behoveth thee, sir, to give me all thy weapons together with (the mysteries of) their use and withdrawal.'

"The Brahmana continued, 'Then Rama of Bhrigu's race, saying, 'So be it,' gave all his weapons unto Drona, who obtaining them regarded himself as crowned with success. Drona obtaining from Rama the most exalted of all weapons, called the Brahma weapon, became exceedingly glad and acquired a decided superiority over all men. Then the son of Bharadwaja, endued with great prowess went to king Drupada, and approaching that monarch, that tiger among men, said, 'Know me for thy friend.' Hearing this Drupada said, 'One of low birth can never be the friend of one whose lineage is pure, nor can one who is not a car-warrior have a car-warrior for his friend. So also one who is not a king cannot have a king as his friend. Why dost thou, therefore, desire (to revive our) former friendship?'

"The Brahmana continued, 'Drona, gifted with great intelligence, was extremely mortified at this, and settling in his mind some means of humiliating the king of the Panchala he went to the capital of the Kurus, called after the name of an elephant. Then Bhishma, taking with him his grandsons, presented them unto the wise son of Bharadwaja as his pupils for instruction, along with various kinds of wealth. Then Drona, desirous of humiliating king Drupada, called together his disciples and addressed them, 'Ye sinless ones, it behoveth you, after you have been accomplished in arms, to give me as preceptorial fee something that I cherish in my heart.'

[paragraph continues] Then Arjuna and others said unto their preceptor, 'So be it.'--After a time when the Pandavas became skilled in arms and sure aims, demanding of them his fee, he again told them these words, 'Drupada, the son of Prishata, is the king of Chhatravati. Take away from him his kingdom, and give it unto me.' Then the Pandavas, defeating Drupada in battle and taking him prisoner along with his ministers, offered him unto Drona, who beholding the vanquished monarch, said, 'O king, I again solicit thy friendship; and because none who is not a king deserveth to be the friend of a king, therefore, O Yajnasena, I am resolved to divide thy kingdom amongst ourselves. While thou art the king of the country to the south of Bhagirathi (Ganga), I will rule the country to the north.'

"The Brahmana continued, 'The king of the Panchalas, thus addressed by the wise son of Bharadwaja, told that best of Brahmanas and foremost of all persons conversant with weapons, these words, 'O high-souled son of Bharadwaja, blest be thou, let it be so, let there be eternal friendship between us as thou desirest!' Thus addressing each other and establishing a permanent bond between themselves, Drona and the king of Panchala, both of them chastisers of foes, went away to the places they came from. But the thought of that humiliation did not leave the king's mind for a single moment. Sad at heart, the king began to waste away.'"

1.155.1

ब्राह्मण उवाच
अमर्षी द्रुपदो राजा कर्मसिद्धान्द्विजर्षभान्
अन्विच्छन्परिचक्राम ब्राह्मणावसथान्बहून्

1.155.2

पुत्रजन्म परीप्सन्वै शोकोपहतचेतनः
नास्ति श्रेष्ठं ममापत्यमिति नित्यमचिन्तयत्

1.155.3

जातान्पुत्रान्स निर्वेदाद्धिग्बन्धूनिति चाब्रवीत्
निःश्वासपरमश्चासीद्द्रोणं प्रतिचिकीर्षया

1.155.4

प्रभावं विनयं शिक्षां द्रोणस्य चरितानि च
क्षात्रेण च बलेनास्य चिन्तयन्नान्वपद्यत
प्रतिकर्तुं नृपश्रेष्ठो यतमानोऽपि भारत

1.155.5

अभितः सोऽथ कल्माषीं गङ्गाकूले परिभ्रमन्
ब्राह्मणावसथं पुण्यमाससाद महीपतिः

1.155.6

तत्र नास्नातकः कश्चिन्न चासीदव्रती द्विजः
तथैव नामहाभागः सोऽपश्यत्संशितव्रतौ

1.155.7

याजोपयाजौ ब्रह्मर्षी शाम्यन्तौ पृषतात्मजः
संहिताध्ययने युक्तौ गोत्रतश्चापि काश्यपौ

1.155.8

तारणे युक्तरूपौ तौ ब्राह्मणावृषिसत्तमौ
स तावामन्त्रयामास सर्वकामैरतन्द्रितः

1.155.9

बुद्ध्वा तयोर्बलं बुद्धिं कनीयांसमुपह्वरे
प्रपेदे छन्दयन्कामैरुपयाजं धृतव्रतम्

1.155.10

पादशुश्रूषणे युक्तः प्रियवाक्सर्वकामदः
अर्हयित्वा यथान्यायमुपयाजमुवाच सः

1.155.11

येन मे कर्मणा ब्रह्मन्पुत्रः स्याद्द्रोणमृत्यवे
उपयाज कृते तस्मिन्गवां दातास्मि तेऽर्बुदम्

1.155.12

यद्वा तेऽन्यद्द्विजश्रेष्ठ मनसः सुप्रियं भवेत्
सर्वं तत्ते प्रदाताहं न हि मेऽस्त्यत्र संशयः

1.155.13

इत्युक्तो नाहमित्येवं तमृषिः प्रत्युवाच ह
आराधयिष्यन्द्रुपदः स तं पर्यचरत्पुनः

1.155.14

ततः संवत्सरस्यान्ते द्रुपदं स द्विजोत्तमः
उपयाजोऽब्रवीद्राजन्काले मधुरया गिरा

1.155.15

ज्येष्ठो भ्राता ममागृह्णाद्विचरन्वननिर्झरे
अपरिज्ञातशौचायां भूमौ निपतितं फलम्

1.155.16

तदपश्यमहं भ्रातुरसांप्रतमनुव्रजन्
विमर्शं संकरादाने नायं कुर्यात्कथंचन

1.155.17

दृष्ट्वा फलस्य नापश्यद्दोषा येऽस्यानुबन्धिकाः
विविनक्ति न शौचं यः सोऽन्यत्रापि कथं भवेत्

1.155.18

संहिताध्ययनं कुर्वन्वसन्गुरुकुले च यः
भैक्षमुच्छिष्टमन्येषां भुङ्क्ते चापि सदा सदा
कीर्तयन्गुणमन्नानामघृणी च पुनः पुनः

1.155.19

तमहं फलार्थिनं मन्ये भ्रातरं तर्कचक्षुषा
तं वै गच्छस्व नृपते स त्वां संयाजयिष्यति

1.155.20

जुगुप्समानो नृपतिर्मनसेदं विचिन्तयन्
उपयाजवचः श्रुत्वा नृपतिः सर्वधर्मवित्
अभिसंपूज्य पूजार्हमृषिं याजमुवाच ह

1.155.21

अयुतानि ददान्यष्टौ गवां याजय मां विभो
द्रोणवैराभिसंतप्तं त्वं ह्लादयितुमर्हसि

1.155.22

स हि ब्रह्मविदां श्रेष्ठो ब्रह्मास्त्रे चाप्यनुत्तमः
तस्माद्द्रोणः पराजैषीन्मां वै स सखिविग्रहे

1.155.23

क्षत्रियो नास्ति तुल्योऽस्य पृथिव्यां कश्चिदग्रणीः
कौरवाचार्यमुख्यस्य भारद्वाजस्य धीमतः

1.155.24

द्रोणस्य शरजालानि प्राणिदेहहराणि च
षडरत्नि धनुश्चास्य दृश्यतेऽप्रतिमं महत्

1.155.25

स हि ब्राह्मणवेगेन क्षात्रं वेगमसंशयम्
प्रतिहन्ति महेष्वासो भारद्वाजो महामनाः

1.155.26

क्षत्रोच्छेदाय विहितो जामदग्न्य इवास्थितः
तस्य ह्यस्त्रबलं घोरमप्रसह्यं नरैर्भुवि

1.155.27

ब्राह्ममुच्चारयंस्तेजो हुताहुतिरिवानलः
समेत्य स दहत्याजौ क्षत्रं ब्रह्मपुरःसरः
ब्रह्मक्षत्रे च विहिते ब्रह्मतेजो विशिष्यते

1.155.28

सोऽहं क्षत्रबलाद्धीनो ब्रह्मतेजः प्रपेदिवान्
द्रोणाद्विशिष्टमासाद्य भवन्तं ब्रह्मवित्तमम्

1.155.29

द्रोणान्तकमहं पुत्रं लभेयं युधि दुर्जयम्
तत्कर्म कुरु मे याज निर्वपाम्यर्बुदं गवाम्

1.155.30

तथेत्युक्त्वा तु तं याजो याज्यार्थमुपकल्पयत्
गुर्वर्थ इति चाकाममुपयाजमचोदयत्
याजो द्रोणविनाशाय प्रतिजज्ञे तथा च सः

1.155.31

ततस्तस्य नरेन्द्रस्य उपयाजो महातपाः
आचख्यौ कर्म वैतानं तदा पुत्रफलाय वै

1.155.32

स च पुत्रो महावीर्यो महातेजा महाबलः
इष्यते यद्विधो राजन्भविता ते तथाविधः

1.155.33

भारद्वाजस्य हन्तारं सोऽभिसंधाय भूमिपः
आजह्रे तत्तथा सर्वं द्रुपदः कर्मसिद्धये

1.155.34

याजस्तु हवनस्यान्ते देवीमाह्वापयत्तदा
प्रैहि मां राज्ञि पृषति मिथुनं त्वामुपस्थितम्

1.155.35

देव्युवाच
अवलिप्तं मे मुखं ब्रह्मन्पुण्यान्गन्धान्बिभर्मि च
सुतार्थेनोपरुद्धास्मि तिष्ठ याज मम प्रिये

1.155.36

याज उवाच
याजेन श्रपितं हव्यमुपयाजेन मन्त्रितम्
कथं कामं न संदध्यात्सा त्वं विप्रैहि तिष्ठ वा

1.155.37

ब्राह्मण उवाच
एवमुक्ते तु याजेन हुते हविषि संस्कृते
उत्तस्थौ पावकात्तस्मात्कुमारो देवसंनिभः

1.155.38

ज्वालावर्णो घोररूपः किरीटी वर्म चोत्तमम्
बिभ्रत्सखड्गः सशरो धनुष्मान्विनदन्मुहुः

1.155.39

सोऽध्यारोहद्रथवरं तेन च प्रययौ तदा
ततः प्रणेदुः पाञ्चालाः प्रहृष्टाः साधु साध्विति

1.155.40

भयापहो राजपुत्रः पाञ्चालानां यशस्करः
राज्ञः शोकापहो जात एष द्रोणवधाय वै
इत्युवाच महद्भूतमदृश्यं खेचरं तदा

1.155.41

कुमारी चापि पाञ्चाली वेदिमध्यात्समुत्थिता
सुभगा दर्शनीयाङ्गी वेदिमध्या मनोरमा

1.155.42

श्यामा पद्मपलाशाक्षी नीलकुञ्चितमूर्धजा
मानुषं विग्रहं कृत्वा साक्षादमरवर्णिनी

1.155.43

नीलोत्पलसमो गन्धो यस्याः क्रोशात्प्रवायति
या बिभर्ति परं रूपं यस्या नास्त्युपमा भुवि

1.155.44

तां चापि जातां सुश्रोणीं वागुवाचाशरीरिणी
सर्वयोषिद्वरा कृष्णा क्षयं क्षत्रं निनीषति

1.155.45

सुरकार्यमियं काले करिष्यति सुमध्यमा
अस्या हेतोः क्षत्रियाणां महदुत्पत्स्यते भयम्

1.155.46

तच्छ्रुत्वा सर्वपाञ्चालाः प्रणेदुः सिंहसंघवत्
न चैतान्हर्षसंपूर्णानियं सेहे वसुंधरा

1.155.47

तौ दृष्ट्वा पृषती याजं प्रपेदे वै सुतार्थिनी
न वै मदन्यां जननीं जानीयातामिमाविति

1.155.48

तथेत्युवाच तां याजो राज्ञः प्रियचिकीर्षया
तयोश्च नामनी चक्रुर्द्विजाः संपूर्णमानसाः

1.155.49

धृष्टत्वादतिधृष्णुत्वाद्धर्माद्द्युत्संभवादपि
धृष्टद्युम्नः कुमारोऽयं द्रुपदस्य भवत्विति

1.155.50

कृष्णेत्येवाब्रुवन्कृष्णां कृष्णाभूत्सा हि वर्णतः
तथा तन्मिथुनं जज्ञे द्रुपदस्य महामखे

1.155.51

धृष्टद्युम्नं तु पाञ्चाल्यमानीय स्वं विवेशनम्
उपाकरोदस्त्रहेतोर्भारद्वाजः प्रतापवान्

1.155.52

अमोक्षणीयं दैवं हि भावि मत्वा महामतिः
तथा तत्कृतवान्द्रोण आत्मकीर्त्यनुरक्षणात्

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"The Brahmana continued, 'King Drupada (after this), distressed at heart, wandered among many asylums of Brahmanas in search of superior Brahmanas well-skilled in sacrificial rites. Overwhelmed with grief and eagerly yearning for children, the king always said, 'Oh, I have no offspring surpassing all in accomplishments.' And the monarch, from great despondency, always said 'Oh, fie on those children that I have and on my relatives!' And ever thinking of revenging himself on Drona, the monarch sighed incessantly. And that best of kings, O Bharata, even after much deliberation, saw no way of overcoming, by his Kshatriya might, the prowess and discipline and training and accomplishment of Drona. Wandering along the banks of the Yamuna and the Ganga, the monarch once came upon a sacred asylum of Brahmanas. There was in that asylum no Brahmana who was not a Snataka, no one who was not of rigid vows, and none who was not virtuous to a high degree. And the king saw there two Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under complete control and belonging to the most superior order. They were both devoted to the study of the ancient institutes and sprung from the race of Kasyapa. And those best of Brahmanas were well-able to help the king in the attainment of his object. The king then, with great assiduity and singleness of purpose, began to court this pair of excellent Brahmanas.

[paragraph continues] Ascertaining the superior accomplishments of the younger of the two the king courted in private Upayaja of rigid vows, by the offer of every desirable acquisition. Employed in paying homage to the feet of Upayaja, always addressing in sweet words and offering him every object of human desire, Drupada, after worshipping that Brahmana, addressed him (one day), saying, 'O Upayaja, O Brahmana, if thou, performest those sacrificial rites by (virtue of) which I may obtain a son who may slay Drona, I promise thee ten thousand kine, or whatever else may be agreeable to thee, O first of Brahmanas, truly am I ready to make gifts to thee.' Thus addressed by the king, the Rishi replied, saying, 'I cannot (perform such rites).' But Drupada without accepting this reply as final, once more began to serve and pay homage unto that Brahmana. Then, after the expiration of a year, Upayaja, that first of Brahmanas, O monarch, addressing Drupada in sweet tone, said, 'My elder brother (Yaja), one day, while wandering through the deep woods, took up a fruit that had fallen upon a spot the purity of which he cared not to enquire about. I was following him (at the time) and observed this unworthy act of his. Indeed, he entertains no scruples in accepting things impure. In accepting that (particular) fruit he saw not any impropriety of sinful nature: Indeed, he who observeth not purity (in one instance) is not very likely to observe it in the other instances. When he lived in the house of his preceptor, employed in studying the institutes, he always used to eat (impure) remnants of other people's feasts. He always speaks approvingly of food and entertains no dislike for anything. Arguing from these, I believe that my brother covets earthy acquisitions. Therefore, O king, go unto him; he will perform spiritual offices for thee.' Hearing these words of Upayaja, king Drupada, though entertaining a low opinion of Yaja, nevertheless went to his abode. Worshipping Yaja who was (still) worthy of homage, Drupada said unto him, 'O master, perform thou spiritual offices for me and I will give thee eighty thousand kine! Enmity with Drona burneth my heart; it behoveth thee therefore to cool that heart of mine. Foremost of those conversant with the Vedas, Drona is also skilled in the Brahma weapon and for this, Drona hath overcome me in a contest arising from (impaired) friendship. Gifted with great intelligence, the son of Bharadwaja is (now) the chief preceptor of the Kurus. There is no Kshatriya in this world superior to him. His bow is full six cubits long and looks formidable, and his shafts are capable of slaying every living being. That great bowman, the high-souled son of Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all over the earth. Indeed, he is like a second Jamadagnya intended for the extermination of the Kshatriya race. There is no man on earth who can overcome the terrible force of his weapons. Like a blazing fire fed with clarified butter, Drona, possessed of Brahma might and uniting it with Kshatriya might, consumeth every antagonist in battle. But (thy) Brahma force is greater in itself than (Drona's) Brahma force united with Kshatriya might. Therefore, as I am inferior (to

[paragraph continues] Drona) in consequence of my possession of Kshatriya might alone, I solicit the aid of thy Brahma force, having obtained thee so superior to Drona in knowledge of Brahma. O Yaja, perform that sacrifice by means of which I may obtain a son invincible in battle and capable of slaying Drona. Ready am I to give thee ten thousand kine.' Hearing these words of Drupada, Yaja said, 'So be it.' Yaja then began to recollect the various ceremonies appertaining to the particular sacrifice. And knowing the affair to be a very grave one, he asked the assistance of Upayaja who coveted nothing. Then Yaja promised to perform the sacrifice for the destruction of Drona. Then the great ascetic Upayaja spoke unto king Drupada of everything required for the grand sacrifice (by aid of fire) from which the king was to obtain offspring. And he said, 'O king, a child shall be born unto thee, endued, as thou desirest, with great prowess, great energy, and great strength.'

"The Brahmana continued, 'Then king Drupada, impelled by the desire of obtaining a son who was to slay Drona, began, for the success of his wish, to make the necessary preparations. (And when everything was complete) Yaja, after having poured libations of clarified butter on the sacrificial fire, commanded Drupada's queen, saying, 'Come hither, O queen, O daughter-in-law of Prishata! A son and a daughter have arrived for thee!' Hearing this, the queen said, 'O Brahmana, my mouth is yet filled with saffron and other perfumed things. My body also beareth many sweet scents; I am hardly fit for accepting (the sanctified butter which is to give me offspring). Wait for me a little, O Yaja! Wait for that happy consummation.' Yaja, however, replied, 'O lady, whether thou comest or waitest, why should not the object of this sacrifice be accomplished when the oblation hath already been prepared by me and sanctified by Upayaja's invocations?'

"The Brahmana continued, 'Having said this, Yaja poured the sanctified libation on the fire, whereupon arose from those flames a child resembling a celestial who possessing the effulgence of fire, was terrible to behold. With a crown on this head and his body encased in excellent armour, sword in hand, and bearing a bow and arrows, he frequently sent forth loud roars. And immediately after his birth, he ascended an excellent chariot and went about in it for some time. Then the Panchalas in great joy shouted, 'Excellent, Excellent.' The very earth seemed at that time unable to bear the weight of the Panchalas mad with joy. Then, marvellous to say, the voice of some invisible spirit in the skies said, 'This prince hath been born for the destruction of Drona. He shall dispel all the fears of the Panchalas and spread their fame. He shall also remove the sorrow of the king.' And there arose, after this from the centre of the sacrificial platform, a daughter also, called Panchali, who, blest with great good fortune, was exceedingly handsome. Her eyes were black, and large as lotus-petals, her complexion was dark, and her locks were blue and curly. Her nails were beautifully convex, and bright as burnished copper; her eye-brows were fair, and bosom was deep. Indeed, she resembled the veritable daughter of a celestial born among men.

[paragraph continues] Her body gave out fragrance like that of a blue lotus, perceivable from a distance of full two miles. Her beauty was such that she had no equal on earth. Like a celestial herself, she could be desired (in marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair hips was born an incorporeal voice said, 'This dark-complexioned girl will be the first of all women, and she will be the cause of the destruction of many Kshatriyas. This slender-waisted one will, in time, accomplish the purpose of the gods, and along with her many a danger will overtake the Kauravas.' On hearing these words, the Panchalas uttered a loud leonine roar, and the earth was unable to bear the weight of that joyous concourse. Then beholding the boy and the girl, the daughter-in-law of Prishata, desiring to have them, approached Yaja and said, 'Let not these know any one else except myself as their mother.' Yaja, desiring to do good unto the king said, 'So be it!' Then the Brahmanas (present there), their expectations fully gratified, bestowed names upon the new-born pair, 'Let this son of king Drupada, they said, be called Dhrishtadyumna, because of his excessive audacity and because of his being born like Dyumna with a natural mail and weapon.' And they also said, 'Because this daughter is so dark in complexion, she should be called Krishna (the dark).'

"The Brahmana continued, 'Thus were born those twins of the great sacrifice of Drupada. And the great Drona, bringing the Panchala prince into his own abode, taught him all weapons in requital of half the kingdom he had formerly taken from Drupada. The high-souled son of Bharadwaja, regarding destiny to be inevitable, did what would perpetuate his own great deeds.'"

1.156.1

वैशंपायन उवाच
एतच्छ्रुत्वा तु कौन्तेयाः शल्यविद्धा इवाभवन्
सर्वे चास्वस्थमनसो बभूवुस्ते महारथाः

1.156.2

ततः कुन्ती सुतान्दृष्ट्वा विभ्रान्तान्गतचेतसः
युधिष्ठिरमुवाचेदं वचनं सत्यवादिनी

1.156.3

चिररात्रोषिताः स्मेह ब्राह्मणस्य निवेशने
रममाणाः पुरे रम्ये लब्धभैक्षा युधिष्ठिर

1.156.4

यानीह रमणीयानि वनान्युपवनानि च
सर्वाणि तानि दृष्टानि पुनः पुनररिंदम

1.156.5

पुनर्दृष्टानि तान्येव प्रीणयन्ति न नस्तथा
भैक्षं च न तथा वीर लभ्यते कुरुनन्दन

1.156.6

ते वयं साधु पाञ्चालान्गच्छाम यदि मन्यसे
अपूर्वदर्शनं तात रमणीयं भविष्यति

1.156.7

सुभिक्षाश्चैव पाञ्चालाः श्रूयन्ते शत्रुकर्शन
यज्ञसेनश्च राजासौ ब्रह्मण्य इति शुश्रुमः

1.156.8

एकत्र चिरवासो हि क्षमो न च मतो मम
ते तत्र साधु गच्छामो यदि त्वं पुत्र मन्यसे

1.156.9

युधिष्ठिर उवाच
भवत्या यन्मतं कार्यं तदस्माकं परं हितम्
अनुजांस्तु न जानामि गच्छेयुर्नेति वा पुनः

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"Vaisampayana said, 'Hearing these words of the Brahmana, the sons of Kunti seemed to be, as it were, pierced with darts. Indeed, all those mighty heroes lost their peace of mind. Then the truthful Kunti, beholding all her sons listless and inattentive, addressed Yudhishthira and said, 'We have now lived many nights in the abode of this Brahmana. We have passed our time pleasantly in this town, living on the alms obtained from many honest and illustrious persons. O oppressor of foes, as we have now seen often and often all the agreeable woods and gardens that are in this part of the country, seeing them again would no longer give any pleasure. O heroic scion of Kuru's race, alms also are not now obtainable here as easily as before. If thou wishest it would be well for us now to go to Panchala; we have not seen that country, it will, no doubt, O hero, prove delightful to us. O crusher of foes, it hath been heard by us that alms are obtainable in the country of the Panchala, and that Yajnasena, the king thereof, is devoted to Brahmanas. I

am of opinion that it is not good to live long in one place. Therefore, O son, if thou likest, it is good for us to go there.'

"Hearing these words, Yudhishthira said, 'It is our duty to obey thy command, which, besides, must be for our good, I do not, however, know whether my younger brothers are willing to go.'"

1.156.10

वैशंपायन उवाच
ततः कुन्ती भीमसेनमर्जुनं यमजौ तथा
उवाच गमनं ते च तथेत्येवाब्रुवंस्तदा

1.156.11

तत आमन्त्र्य तं विप्रं कुन्ती राजन्सुतैः सह
प्रतस्थे नगरीं रम्यां द्रुपदस्य महात्मनः

1.157.1

वैशंपायन उवाच
वसत्सु तेषु प्रच्छन्नं पाण्डवेषु महात्मसु
आजगामाथ तान्द्रष्टुं व्यासः सत्यवतीसुतः

1.157.2

तमागतमभिप्रेक्ष्य प्रत्युद्गम्य परंतपाः
प्रणिपत्याभिवाद्यैनं तस्थुः प्राञ्जलयस्तदा

1.157.3

समनुज्ञाप्य तान्सर्वानासीनान्मुनिरब्रवीत्
प्रसन्नः पूजितः पार्थैः प्रीतिपूर्वमिदं वचः

1.157.4

अपि धर्मेण वर्तध्वं शास्त्रेण च परंतपाः
अपि विप्रेषु वः पूजा पूजार्हेषु न हीयते

1.157.5

अथ धर्मार्थवद्वाक्यमुक्त्वा स भगवानृषिः
विचित्राश्च कथास्तास्ताः पुनरेवेदमब्रवीत्

1.157.6

आसीत्तपोवने काचिदृषेः कन्या महात्मनः
विलग्नमध्या सुश्रोणी सुभ्रूः सर्वगुणान्विता

1.157.7

कर्मभिः स्वकृतैः सा तु दुर्भगा समपद्यत
नाध्यगच्छत्पतिं सा तु कन्या रूपवती सती

1.157.8

तपस्तप्तुमथारेभे पत्यर्थमसुखा ततः
तोषयामास तपसा सा किलोग्रेण शंकरम्

1.157.9

तस्याः स भगवांस्तुष्टस्तामुवाच तपस्विनीम्
वरं वरय भद्रं ते वरदोऽस्मीति भामिनि

1.157.10

अथेश्वरमुवाचेदमात्मनः सा वचो हितम्
पतिं सर्वगुणोपेतमिच्छामीति पुनः पुनः

1.157.11

तामथ प्रत्युवाचेदमीशानो वदतां वरः
पञ्च ते पतयो भद्रे भविष्यन्तीति शंकरः

1.157.12

प्रतिब्रुवन्तीमेकं मे पतिं देहीति शंकरम्
पुनरेवाब्रवीद्देव इदं वचनमुत्तमम्

1.157.13

पञ्चकृत्वस्त्वया उक्तः पतिं देहीत्यहं पुनः
देहमन्यं गतायास्ते यथोक्तं तद्भविष्यति

1.157.14

द्रुपदस्य कुले जाता कन्या सा देवरूपिणी
निर्दिष्टा भवतां पत्नी कृष्णा पार्षत्यनिन्दिता

1.157.15

पाञ्चालनगरं तस्मात्प्रविशध्वं महाबलाः
सुखिनस्तामनुप्राप्य भविष्यथ न संशयः

1.157.16

एवमुक्त्वा महाभागः पाण्डवानां पितामहः
पार्थानामन्त्र्य कुन्तीं च प्रातिष्ठत महातपाः

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Then Kunti spoke unto Bhimasena and Arjuna and the twins regarding the journey to Panchala. They all said, 'So be it.' Then, O king, Kunti with her sons saluted the Brahmana (in whose house they had dwelt) and set out for the delightful town of the illustrious Drupada.'

"Vaisampayana said, 'While the illustrious Pandavas were living disguised in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to see them. Those chastisers of foes, beholding him coming rose up and stepped onward to receive him. Saluting him reverentially and worshipping him also the Pandavas stood in silence with joined hands. Thus worshipped by them the sage became gratified. He asked them to be seated, and cheerfully addressing them said, 'Ye slayers of foes, are ye living in the path of virtue and according to the scriptures? Do ye worship the Brahmanas? Ye are not, I hope, backward in paying homage unto those that deserve your homage?' The illustrious Rishi, after this, spoke many words of virtuous import, and after discoursing upon many topics of great interest, he said, 'An illustrious Rishi, living in a certain hermitage, had a daughter of tender waist, fair lips, and fine eye-brows, and possessing every accomplishment. As a consequence of her own acts (in a past life) the fair maid became very unfortunate. Though chaste and beautiful, the damsel obtained not a husband. With a sorrowful heart she thereupon began to practise ascetic penances with the object of obtaining a husband. She soon gratified by her severe asceticism the god Sankara (Mahadeva), who became propitious unto her and said unto that illustrious damsel, 'Ask thou the boon thou desirest! Blest be thou! I am Sankara prepared to give thee what thou wilt ask.' Desirous of benefiting herself, the maid repeatedly said unto the supreme lord, 'O give me, a husband endued with every accomplishment.' Then Isana (Mahadeva), that foremost of all speakers, replied unto her, saying, 'O blessed one, thou shall have five husbands from among the Bharata princes.' Thus told, the maiden said unto the god who had given her that boon, 'O lord, I desire to have only one husband through thy grace.' The god then addressed her again and said these excellent words, 'Thou hast, O girl, said full five times, 'Give me (a) husband.' Thou shalt, therefore, in another life have five husbands!' Ye princes of Bharata's line, that damsel of celestial beauty hath

been born in the line of Drupada. The faultless Krishna of Prishata's line hath been appointed to be the wife of you all. Ye mighty ones, go therefore, to the capital of the Panchalas and dwell ye there. There is no doubt that having obtained her as wife ye shall be very happy.'

"Vaisampayana continued, 'Having said so unto the Pandavas, the illustrious and blessed grandsire then bade them farewell. The great ascetic then left them and went to the place whence he had come.'"

1.158.1

वैशंपायन उवाच
ते प्रतस्थुः पुरस्कृत्य मातरं पुरुषर्षभाः
समैरुदङ्मुखैर्मार्गैर्यथोद्दिष्टं परंतपाः

1.158.2

ते गच्छन्तस्त्वहोरात्रं तीर्थं सोमश्रवायणम्
आसेदुः पुरुषव्याघ्रा गङ्गायां पाण्डुनन्दनाः

1.158.3

उल्मुकं तु समुद्यम्य तेषामग्रे धनंजयः
प्रकाशार्थं ययौ तत्र रक्षार्थं च महायशाः

1.158.4

तत्र गङ्गाजले रम्ये विविक्ते क्रीडयन्स्त्रियः
ईर्ष्युर्गन्धर्वराजः स्म जलक्रीडामुपागतः

1.158.5

शब्दं तेषां स शुश्राव नदीं समुपसर्पताम्
तेन शब्देन चाविष्टश्चुक्रोध बलवद्बली

1.158.6

स दृष्ट्वा पाण्डवांस्तत्र सह मात्रा परंतपान्
विस्फारयन्धनुर्घोरमिदं वचनमब्रवीत्

1.158.7

संध्या संरज्यते घोरा पूर्वरात्रागमेषु या
अशीतिभिस्त्रुटैर्हीनं तं मुहूर्तं प्रचक्षते

1.158.8

विहितं कामचाराणां यक्षगन्धर्वरक्षसाम्
शेषमन्यन्मनुष्याणां कामचारमिह स्मृतम्

1.158.9

लोभात्प्रचारं चरतस्तासु वेलासु वै नरान्
उपक्रान्ता निगृह्णीमो राक्षसैः सह बालिशान्

1.158.10

ततो रात्रौ प्राप्नुवतो जलं ब्रह्मविदो जनाः
गर्हयन्ति नरान्सर्वान्बलस्थान्नृपतीनपि

1.158.11

आरात्तिष्ठत मा मह्यं समीपमुपसर्पत
कस्मान्मां नाभिजानीत प्राप्तं भागीरथीजलम्

1.158.12

अङ्गारपर्णं गन्धर्वं वित्त मां स्वबलाश्रयम्
अहं हि मानी चेर्ष्युश्च कुबेरस्य प्रियः सखा

1.158.13

अङ्गारपर्णमिति च ख्यातं वनमिदं मम
अनु गङ्गां च वाकां च चित्रं यत्र वसाम्यहम्

1.158.14

न कुणपाः शृङ्गिणो वा न देवा न च मानुषाः
इदं समुपसर्पन्ति तत्किं समुपसर्पथ

1.158.15

अर्जुन उवाच
समुद्रे हिमवत्पार्श्वे नद्यामस्यां च दुर्मते
रात्रावहनि संधौ च कस्य कॢप्तः परिग्रहः

1.158.16

वयं च शक्तिसंपन्ना अकाले त्वामधृष्णुमः
अशक्ता हि क्षणे क्रूरे युष्मानर्चन्ति मानवाः

1.158.17

पुरा हिमवतश्चैषा हेमशृङ्गाद्विनिःसृता
गङ्गा गत्वा समुद्राम्भः सप्तधा प्रतिपद्यते

1.158.18

इयं भूत्वा चैकवप्रा शुचिराकाशगा पुनः
देवेषु गङ्गा गन्धर्व प्राप्नोत्यलकनन्दताम्

1.158.19

तथा पितॄन्वैतरणी दुस्तरा पापकर्मभिः
गङ्गा भवति गन्धर्व यथा द्वैपायनोऽब्रवीत्

1.158.20

असंबाधा देवनदी स्वर्गसंपादनी शुभा
कथमिच्छसि तां रोद्धुं नैष धर्मः सनातनः

1.158.21

अनिवार्यमसंबाधं तव वाचा कथं वयम्
न स्पृशेम यथाकामं पुण्यं भागीरथीजलम्

1.158.22

वैशंपायन उवाच
अङ्गारपर्णस्तच्छ्रुत्वा क्रुद्ध आनम्य कार्मुकम्
मुमोच सायकान्दीप्तानहीनाशीविषानिव

1.158.23

उल्मुकं भ्रामयंस्तूर्णं पाण्डवश्चर्म चोत्तमम्
व्यपोवाह शरांस्तस्य सर्वानेव धनंजयः

1.158.24

अर्जुन उवाच
बिभीषिकैषा गन्धर्व नास्त्रज्ञेषु प्रयुज्यते
अस्त्रज्ञेषु प्रयुक्तैषा फेनवत्प्रविलीयते

1.158.25

मानुषानति गन्धर्वान्सर्वान्गन्धर्व लक्षये
तस्मादस्त्रेण दिव्येन योत्स्येऽहं न तु मायया

1.158.26

पुरास्त्रमिदमाग्नेयं प्रादात्किल बृहस्पतिः
भरद्वाजस्य गन्धर्व गुरुपुत्रः शतक्रतोः

1.158.27

भरद्वाजादग्निवेश्यो अग्निवेश्याद्गुरुर्मम
स त्विदं मह्यमददाद्द्रोणो ब्राह्मणसत्तमः

1.158.28

वैशंपायन उवाच
इत्युक्त्वा पाण्डवः क्रुद्धो गन्धर्वाय मुमोच ह
प्रदीप्तमस्त्रमाग्नेयं ददाहास्य रथं तु तत्

1.158.29

विरथं विप्लुतं तं तु स गन्धर्वं महाबलम्
अस्त्रतेजःप्रमूढं च प्रपतन्तमवाङ्मुखम्

1.158.30

शिरोरुहेषु जग्राह माल्यवत्सु धनंजयः
भ्रातॄन्प्रति चकर्षाथ सोऽस्त्रपातादचेतसम्

1.158.31

युधिष्ठिरं तस्य भार्या प्रपेदे शरणार्थिनी
नाम्ना कुम्भीनसी नाम पतित्राणमभीप्सती

1.158.32

गन्धर्व्युवाच
त्राहि त्वं मां महाराज पतिं चेमं विमुञ्च मे
गन्धर्वीं शरणं प्राप्तां नाम्ना कुम्बीनसीं प्रभो

1.158.33

युधिष्ठिर उवाच
युद्धे जितं यशोहीनं स्त्रीनाथमपराक्रमम्
को नु हन्याद्रिपुं त्वादृङ्मुञ्चेमं रिपुसूदन

1.158.34

अर्जुन उवाच
अङ्गेमं प्रतिपद्यस्व गच्छ गन्धर्व मा शुचः
प्रदिशत्यभयं तेऽद्य कुरुराजो युधिष्ठिरः

1.158.35

गन्धर्व उवाच
जितोऽहं पूर्वकं नाम मुञ्चाम्यङ्गारपर्णताम्
न च श्लाघे बलेनाद्य न नाम्ना जनसंसदि

1.158.36

साध्विमं लब्धवाँल्लाभं योऽहं दिव्यास्त्रधारिणम्
गान्धर्व्या मायया योद्धुमिच्छामि वयसा वरम्

1.158.37

अस्त्राग्निना विचित्रोऽयं दग्धो मे रथ उत्तमः
सोऽहं चित्ररथो भूत्वा नाम्ना दग्धरथोऽभवम्

1.158.38

संभृता चैव विद्येयं तपसेह पुरा मया
निवेदयिष्ये तामद्य प्राणदाया महात्मने

1.158.39

संस्तम्भितं हि तरसा जितं शरणमागतम्
योऽरिं संयोजयेत्प्राणैः कल्याणं किं न सोऽर्हति

1.158.40

चक्षुषी नाम विद्येयं यां सोमाय ददौ मनुः
ददौ स विश्वावसवे मह्यं विश्वावसुर्ददौ

1.158.41

सेयं कापुरुषं प्राप्ता गुरुदत्ता प्रणश्यति
आगमोऽस्या मया प्रोक्तो वीर्यं प्रतिनिबोध मे

1.158.42

यच्चक्षुषा द्रष्टुमिच्छेत्त्रिषु लोकेषु किंचन
तत्पश्येद्यादृशं चेच्छेत्तादृषं द्रष्टुमर्हति

1.158.43

समानपद्ये षण्मासान्स्थितो विद्यां लभेदिमाम्
अनुनेष्याम्यहं विद्यां स्वयं तुभ्यं व्रते कृते

1.158.44

विद्यया ह्यनया राजन्वयं नृभ्यो विशेषिताः
अविशिष्टाश्च देवानामनुभावप्रवर्तिताः

1.158.45

गन्धर्वजानामश्वानामहं पुरुषसत्तम
भ्रातृभ्यस्तव पञ्चभ्यः पृथग्दाता शतं शतम्

1.158.46

देवगन्धर्ववाहास्ते दिव्यगन्धा मनोगमाः
क्षीणाः क्षीणा भवन्त्येते न हीयन्ते च रंहसः

1.158.47

पुरा कृतं महेन्द्रस्य वज्रं वृत्रनिबर्हणे
दशधा शतधा चैव तच्छीर्णं वृत्रमूर्धनि

1.158.48

ततो भागीकृतो देवैर्वज्रभाग उपास्यते
लोके यत्साधनं किंचित्सा वै वज्रतनुः स्मृता

1.158.49

वज्रपाणिर्ब्राह्मणः स्यात्क्षत्रं वज्ररथं स्मृतम्
वैश्या वै दानवज्राश्च कर्मवज्रा यवीयसः

1.158.50

वज्रं क्षत्रस्य वाजिनो अवध्या वाजिनः स्मृताः
रथाङ्गं वडवा सूते सूताश्चाश्वेषु ये मताः

1.158.51

कामवर्णाः कामजवाः कामतः समुपस्थिताः
इमे गन्धर्वजाः कामं पूरयिष्यन्ति ते हयाः

1.158.52

अर्जुन उवाच
यदि प्रीतेन वा दत्तं संशये जीवितस्य वा
विद्या वित्तं श्रुतं वापि न तद्गन्धर्व कामये

1.158.53

गन्धर्व उवाच
संयोगो वै प्रीतिकरः संसत्सु प्रतिदृश्यते
जीवितस्य प्रदानेन प्रीतो विद्यां ददामि ते

1.158.54

त्वत्तो ह्यहं ग्रहीष्यामि अस्त्रमाग्नेयमुत्तमम्
तथैव सख्यं बीभत्सो चिराय भरतर्षभ

1.158.55

अर्जुन उवाच
त्वत्तोऽस्त्रेण वृणोम्यश्वान्संयोगः शाश्वतोऽस्तु नौ
सखे तद्ब्रूहि गन्धर्व युष्मभ्यो यद्भयं त्यजेत्

1.159.1

अर्जुन उवाच
कारणं ब्रूहि गन्धर्व किं तद्येन स्म धर्षिताः
यान्तो ब्रह्मविदः सन्तः सर्वे रात्रावरिंदम

1.159.2

गन्धर्व उवाच
अनग्नयोऽनाहुतयो न च विप्रपुरस्कृताः
यूयं ततो धर्षिताः स्थ मया पाण्डवनन्दन

1.159.3

यक्षराक्षसगन्धर्वाः पिशाचोरगमानवाः
विस्तरं कुरुवंशस्य श्रीमतः कथयन्ति ते

1.159.4

नारदप्रभृतीनां च देवर्षीणां मया श्रुतम्
गुणान्कथयतां वीर पूर्वेषां तव धीमताम्

1.159.5

स्वयं चापि मया दृष्टश्चरता सागराम्बराम्
इमां वसुमतीं कृत्स्नां प्रभावः स्वकुलस्य ते

1.159.6

वेदे धनुषि चाचार्यमभिजानामि तेऽर्जुन
विश्रुतं त्रिषु लोकेषु भारद्वाजं यशस्विनम्

1.159.7

धर्मं वायुं च शक्रं च विजानाम्यश्विनौ तथा
पाण्डुं च कुरुशार्दूल षडेतान्कुलवर्धनान्
पितॄनेतानहं पार्थ देवमानुषसत्तमान्

1.159.8

दिव्यात्मानो महात्मानः सर्वशस्त्रभृतां वराः
भवन्तो भ्रातरः शूराः सर्वे सुचरितव्रताः

1.159.9

उत्तमां तु मनोबुद्धिं भवतां भावितात्मनाम्
जानन्नपि च वः पार्थ कृतवानिह धर्षणाम्

1.159.10

स्त्रीसकाशे च कौरव्य न पुमान्क्षन्तुमर्हति
धर्षणामात्मनः पश्यन्बाहुद्रविणमाश्रितः

1.159.11

नक्तं च बलमस्माकं भूय एवाभिवर्धते
यतस्ततो मां कौन्तेय सदारं मन्युराविशत्

1.159.12

सोऽहं त्वयेह विजितः संख्ये तापत्यवर्धन
येन तेनेह विधिना कीर्त्यमानं निबोध मे

1.159.13

ब्रह्मचर्यं परो धर्मः स चापि नियतस्त्वयि
यस्मात्तस्मादहं पार्थ रणेऽस्मिन्विजितस्त्वया

1.159.14

यस्तु स्यात्क्षत्रियः कश्चित्कामवृत्तः परंतप
नक्तं च युधि युध्येत न स जीवेत्कथंचन

1.159.15

यस्तु स्यात्कामवृत्तोऽपि राजा तापत्य संगरे
जयेन्नक्तंचरान्सर्वान्स पुरोहितधूर्गतः

1.159.16

तस्मात्तापत्य यत्किंचिन्नृणां श्रेय इहेप्सितम्
तस्मिन्कर्मणि योक्तव्या दान्तात्मानः पुरोहिताः

1.159.17

वेदे षडङ्गे निरताः शुचयः सत्यवादिनः
धर्मात्मानः कृतात्मानः स्युर्नृपाणां पुरोहिताः

1.159.18

जयश्च नियतो राज्ञः स्वर्गश्च स्यादनन्तरम्
यस्य स्याद्धर्मविद्वाग्मी पुरोधाः शीलवाञ्शुचिः

1.159.19

लाभं लब्धुमलब्धं हि लब्धं च परिरक्षितुम्
पुरोहितं प्रकुर्वीत राजा गुणसमन्वितम्

1.159.20

पुरोहितमते तिष्ठेद्य इच्छेत्पृथिवीं नृपः
प्राप्तुं मेरुवरोत्तंसां सर्वशः सागराम्बराम्

1.159.21

न हि केवलशौर्येण तापत्याभिजनेन च
जयेदब्राह्मणः कश्चिद्भूमिं भूमिपतिः क्वचित्

1.159.22

तस्मादेवं विजानीहि कुरूणां वंशवर्धन
ब्राह्मणप्रमुखं राज्यं शक्यं पालयितुं चिरम्

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"Vaisampayana said, 'After Vyasa had gone away, those bulls among men, the Pandavas, saluted the Brahmana and bade him farewell, and proceeded (towards Panchala) with joyous hearts and with their mother walking before them. Those slayers of all foes, in order to reach their destination, proceeded in a due northerly direction, walking day and night till they reached a sacred shrine of Siva with the crescent mark on his brow. Then those tigers among men, the sons of Pandu, arrived at the banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before them, torch in hand, for showing the way and guarding them (against wild animals). And it so happened that at that time the proud king of the Gandharvas, with his wives, was sporting in that solitary region in the delightful waters of the Ganga. The king of the Gandharvas heard the tread of the Pandavas as they approached the river. On hearing the sounds of their foot-steps, the mighty Gandharvas were inflamed with wrath, and beholding those chastisers of foes, the Pandavas, approach towards him with their mother, he drew his frightful bow to a circle and said, 'It is known that excepting the first forty seconds the grey twilight preceding nightfall hath been appointed for the wandering of the Yakshas, the Gandharvas and the Rakshasas, all of whom are capable of going everywhere at will. The rest of the time hath been appointed for man to do his work. If therefore, men, wandering during those moments from greed of gain, come near us, both we and the Rakshasas slay those fools. Therefore, persons acquainted with the Vedas never applaud those men--not even kings at the head of their troops--who approach any pools of water at such a time. Stay ye at a distance, and approach me not. Know ye not that I am bathing in the waters of the Bhagirathi? Know that I am Angaraparna the Gandharva, ever relying on my own strength! I am proud and haughty and am the friend of Kuvera. This my forest on the banks of the Ganga, where I sport to gratify all my senses, is called Angaraparna after my own name. Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come. How dare ye approach me who am the brightest jewel on the diadem of Kuvera?'

"Hearing these words of the Gandharva, Arjuna said, 'Blockhead, whether

it be day, night, or twilight, who can bar others from the ocean, the sides of the Himalayas, and this river? O ranger of the skies, whether the stomach be empty or full, whether it is night or day, there is no special time for anybody to come to the Ganga--that foremost of all rivers. As regards ourselves endued with might, we care not when we disturb thee. Wicked being, those who are weak in fighting worship thee. This Ganga, issuing out of the golden peaks of Himavat, falleth into the waters of the ocean, being distributed into seven streams. They who drink the waters of these seven streams, viz., Ganga, Yamuna, Saraswati, Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins. O Gandharva, this sacred Ganga again, flowing through the celestial region is called there the Alakananda, It hath again in the region of the Pitris become the Vaitarani, difficult of being crossed by sinners, and, Krishna-Dwaipayana himself hath said so. The auspicious and celestial river, capable of leading to heaven (them that touch its waters), is free from all dangers. Why dost thou then desire to bar us from it? This act of thine is not in consonance with eternal virtue. Disregarding thy words, why shall we not touch the sacred waters of the Bhagirathi free from all dangers and from which none can bar us?'

"Vaisampayana continued, 'Hearing these words of Arjuna, Angaraparna became inflamed with wrath and drawing his bow to a circle began to shoot his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son of Pandu, wielding a good shield and the torch he held in his hand, warded off all those arrows and addressing the Gandharva again said, 'O Gandharva, seek not to terrify those that are skilled in weapons, for weapons hurled at them vanish like froth. I think, O Gandharva, that ye are superior (in prowess) to men; therefore shall I fight with thee, using celestial weapons and not with any crooked means. This fiery weapon (that I shall hurl at thee), Vrihaspati the revered preceptor of Indra, gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it away to me.'

"Vaisampayana continued, 'Saying these words, the Pandava wrathfully hurled at the Gandharva that blazing weapon made of fire which burnt the Gandharva's chariot in a trice. Deprived of consciousness by the force of that weapon, the mighty Gandharva was falling, head downward, from his chariot. Dhananjaya seized him by the hair of his head adorned with garlands of flowers and thus dragged the unconscious Gandharva towards his brothers. Beholding this, that Gandharva's wife Kumbhinasi, desirous of saving her husband, ran towards Yudhishthira and sought his protection. The Gandharvi said, 'O exalted one, extend to me thy protection! O, set my husband free! O lord, I am Kumbhinasi by name, the wife of this Gandharva, who seeketh thy protection!' Beholding her (so afflicted), the mighty Yudhishthira addressed Arjuna and said, 'O slayer of foes, O child, who would slay a foe who hath been vanquished in fight, who hath been deprived

of fame, who is protected by a woman, and who hath no prowess?' Arjuna replied, saying, 'Keep thou thy life, O Gandharva! Go hence, and grieve not I Yudhishthira, the king of the Kurus, commandeth me to show thee mercy.'

"The Gandharva replied, 'I have been vanquished by thee, I shall, therefore, abandon my former name Angaraparna (the blazing vehicle). In name alone, O friend, I should not be boastful when my pride in my strength hath been overcome: I have been fortunate in that I have obtained thee; O Arjuna, that wielder of celestial weapons! I like to impart to thee the power of (producing) illusions which Gandharvas alone have. My excellent and variegated chariot hath been burnt by means of thy fiery weapon. I who had formerly been called after my excellent chariot should now be called after my burnt chariot. The science of producing illusions that I have spoken of was formerly obtained by me by ascetic penances. That science I will today impart to the giver of my life-thy illustrious self! What good luck doth he not deserve who, after overcoming a foe by his might, giveth him life when that foe asketh for it? This science is called Chakshushi. It was communicated by Manu unto Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me. Communicated by my preceptor, that science, having come unto me who am without energy, is gradually becoming fruitless. I have spoken to thee about its origin and transmission. Listen now to its power! One may see (by its aid) whatever one wisheth to see, and in whatever way he liketh (generally or particularly). One can acquire this science only after standing on one leg for six months. I shall however, communicate to thee this science without thyself being obliged to observe any rigid vow. O king, it is for this knowledge that we are superior to men. And as we are capable of seeing everything by spiritual sight, we are equal to the gods. O best of men, I intend to give thee and each of thy brothers a hundred steeds born in the country of the Gandharvas. Of celestial colour and endued with the speed of the mind, those horses are employed in bearing the celestial, and the Gandharvas. They may be lean-fleshed but they tire not, nor doth their speed suffer on that account. In days of yore the thunderbolt was created for the chief of the celestials in order that he might slay (the Asura) Vritra with it. But hurled at Vritra's head it broke in a thousand pieces. The celestials worship with reverence those fragments of the thunderbolt. That which is known in the three worlds as glory is but a portion of the thunderbolt. The hand of the Brahmana with which he poureth libations on the sacrificial fire, the chariot upon which the Kshatriya fighteth, the charity of the Vaisya, and the service of the Sudra rendered unto the three other classes, are all fragments of the thunderbolt. It hath been said that horses, forming as they do a portion of the Kshatriya's chariot, are, on that account, unslayable. Again horses which form a portion of the Kshatriya's chariot, are the offspring of Vadava. Those amongst them that are born in the region of the Gandharvas can go everywhere and assume any

hue and speed at the will of their owners. These horses of mine that I give thee will always gratify thy wishes."

"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if from satisfaction for having obtained thy life at my hands in a situation of danger, thou givest me thy science, and these horses, I would not accept thy gift.' The Gandharva replied, saying, 'A meeting with an illustrious person is ever a source of gratification; besides thou hast given me my life. Gratified with thee, I will give thee my science. That the obligation, however, may not all be on one side, I will take from thee, O Vibhatsu, O bull in Bharata's race, thy excellent and eternal weapon of fire!'

"Arjuna said, 'I would accept thy horses in exchange for my weapon. Let our friendship last for ever. O friend, tell us for what we human beings have to stand in fear of the Gandharvas. Chastisers of foes that we are and virtuous and conversant with the Vedas, tell us, O Gandharva, why in travelling in the night-time we have been censured by thee.'

"The Gandharva said, 'Ye are without wives (though ye have completed the period of study). Ye are without a particular Asrama (mode of life). Lastly, ye are out without a Brahmana walking before, therefore, ye sons of Pandu, ye have been censured by me. The Yakshas, Rakshasas, Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and intelligence, and acquainted with the history of the Kuru race. O hero, I have heard too from Narada and other celestial Rishis about the good deeds of your wise ancestors. I myself, too, while roaming over the whole earth bounded by her belt of seas, have witnessed the prowess of thy great race. O Arjuna, I have personal knowledge of thy preceptor, the illustrious son of Bharadwaja, celebrated throughout the three worlds for his knowledge of the Vedas and the science of arms. O tiger in Kuru's race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins, and Pandu,--these six perpetuators of Kuru race,--these excellent celestials and human progenitors of you all. I also know that you five brothers are learned and high-souled, that ye are foremost of all wielders of weapons, that ye are brave and virtuous and observant of vows. Knowing that your understanding and hearts are excellent and your behaviour faultless, I have yet censured you. For, O thou of Kuru's race, it behoveth no man endued with might of arms to bear with patience any ill usage in the sight of his wife. Especially as, O son of Kunti, our might increaseth during the hours of darkness, accompanied by my wife I was filled with wrath. O best of vow-observing men, I have, however, been vanquished by thee in battle. Listen to me as I tell thee the reasons that have led to my discomfiture. The Brahmacharya is a very superior mode of life, and as thou art in that mode now, it is for this, O Partha, that I have been defeated by thee in battle. O chastiser of foes, if any married Kshatriya fight with us at night, he can never escape, with life. But, O Partha, a married Kshatriya, who is sanctified with Brahma, and who hath assigned the cares of his State to a priest, might vanquish! all wanderers in

the night. O child of Tapati, men should therefore, ever employ learned priests possessing self-command for the acquisition of every good luck they desire. That Brahmana is worthy of being the king's priest who is learned in the Vedas and the six branches thereof, who is pure and truthful, who is of virtuous soul and possessed of self-command. The monarch becometh ever victorious and finally earneth heaven who hath for his priest a Brahmana conversant with the rules of morality, who is a master of words, and is pure and of good behaviour. The king should always select an accomplished priest in order to acquire what he hath not and protect what he hath. He who desireth his own prosperity should ever be guided by his priest, for he may then obtain ever the whole earth surrounded by her belt of seas. O son of Tapati, a king, who is without a Brahmana, can never acquire any land by his bravery or glory of birth alone. Know, therefore, O perpetuator of Kuru's race, that the kingdom lasteth for ever in which Brahmanas have power.'"

1.160.1

अर्जुन उवाच
तापत्य इति यद्वाक्यमुक्तवानसि मामिह
तदहं ज्ञातुमिच्छामि तापत्यार्थविनिश्चयम्

1.160.2

तपती नाम का चैषा तापत्या यत्कृते वयम्
कौन्तेया हि वयं साधो तत्त्वमिच्छामि वेदितुम्

1.160.3

वैशंपायन उवाच
एवमुक्तः स गन्धर्वः कुन्तीपुत्रं धनंजयम्
विश्रुतां त्रिषु लोकेषु श्रावयामास वै कथाम्

1.160.4

गन्धर्व उवाच
हन्त ते कथयिष्यामि कथामेतां मनोरमाम्
यथावदखिलां पार्थ धर्म्यां धर्मभृतां वर

1.160.5

उक्तवानस्मि येन त्वां तापत्य इति यद्वचः
तत्तेऽहं कथयिष्यामि शृणुष्वैकमना मम

1.160.6

य एष दिवि धिष्ण्येन नाकं व्याप्नोति तेजसा
एतस्य तपती नाम बभूवासदृशी सुता

1.160.7

विवस्वतो वै कौन्तेय सावित्र्यवरजा विभो
विश्रुता त्रिषु लोकेषु तपती तपसा युता

1.160.8

न देवी नासुरी चैव न यक्षी न च राक्षसी
नाप्सरा न च गन्धर्वी तथारूपेण काचन

1.160.9

सुविभक्तानवद्याङ्गी स्वसितायतलोचना
स्वाचारा चैव साध्वी च सुवेषा चैव भामिनी

1.160.10

न तस्याः सदृशं कंचित्त्रिषु लोकेषु भारत
भर्तारं सविता मेने रूपशीलकुलश्रुतैः

1.160.11

संप्राप्तयौवनां पश्यन्देयां दुहितरं तु ताम्
नोपलेभे ततः शान्तिं संप्रदानं विचिन्तयन्

1.160.12

अर्थर्क्षपुत्रः कौन्तेय कुरूणामृषभो बली
सूर्यमाराधयामास नृपः संवरणः सदा

1.160.13

अर्घ्यमाल्योपहारैश्च शश्वच्च नृपतिर्यतः
नियमैरुपवासैश्च तपोभिर्विविधैरपि

1.160.14

शुश्रूषुरनहंवादी शुचिः पौरवनन्दनः
अंशुमन्तं समुद्यन्तं पूजयामास भक्तिमान्

1.160.15

ततः कृतज्ञं धर्मज्ञं रूपेणासदृशं भुवि
तपत्याः सदृशं मेने सूर्यः संवरणं पतिम्

1.160.16

दातुमैच्छत्ततः कन्यां तस्मै संवरणाय ताम्
नृपोत्तमाय कौरव्य विश्रुताभिजनाय वै

1.160.17

यथा हि दिवि दीप्तांशुः प्रभासयति तेजसा
तथा भुवि महीपालो दीप्त्या संवरणोऽभवत्

1.160.18

यथार्चयन्ति चादित्यमुद्यन्तं ब्रह्मवादिनः
तथा संवरणं पार्थ ब्राह्मणावरजाः प्रजाः

1.160.19

स सोममति कान्तत्वादादित्यमति तेजसा
बभूव नृपतिः श्रीमान्सुहृदां दुर्हृदामपि

1.160.20

एवंगुणस्य नृपतेस्तथावृत्तस्य कौरव
तस्मै दातुं मनश्चक्रे तपतीं तपनः स्वयम्

1.160.21

स कदाचिदथो राजा श्रीमानुरुयशा भुवि
चचार मृगयां पार्थ पर्वतोपवने किल

1.160.22

चरतो मृगयां तस्य क्षुत्पिपासाश्रमान्वितः
ममार राज्ञः कौन्तेय गिरावप्रतिमो हयः

1.160.23

स मृताश्वश्चरन्पार्थ पद्भ्यामेव गिरौ नृपः
ददर्शासदृशीं लोके कन्यामायतलोचनाम्

1.160.24

स एक एकामासाद्य कन्यां तामरिमर्दनः
तस्थौ नृपतिशार्दूलः पश्यन्नविचलेक्षणः

1.160.25

स हि तां तर्कयामास रूपतो नृपतिः श्रियम्
पुनः संतर्कयामास रवेर्भ्रष्टामिव प्रभाम्

1.160.26

गिरिप्रस्थे तु सा यस्मिन्स्थिता स्वसितलोचना
स सवृक्षक्षुपलतो हिरण्मय इवाभवत्

1.160.27

अवमेने च तां दृष्ट्वा सर्वप्राणभृतां वपुः
अवाप्तं चात्मनो मेने स राजा चक्षुषः फलम्

1.160.28

जन्मप्रभृति यत्किंचिद्दृष्टवान्स महीपतिः
रूपं न सदृशं तस्यास्तर्कयामास किंचन

1.160.29

तया बद्धमनश्चक्षुः पाशैर्गुणमयैस्तदा
न चचाल ततो देशाद्बुबुधे न च किंचन

1.160.30

अस्या नूनं विशालाक्ष्याः सदेवासुरमानुषम्
लोकं निर्मथ्य धात्रेदं रूपमाविष्कृतं कृतम्

1.160.31

एवं स तर्कयामास रूपद्रविणसंपदा
कन्यामसदृशीं लोके नृपः संवरणस्तदा

1.160.32

तां च दृष्ट्वैव कल्याणीं कल्याणाभिजनो नृपः
जगाम मनसा चिन्तां काममार्गणपीडितः

1.160.33

दह्यमानः स तीव्रेण नृपतिर्मन्मथाग्निना
अप्रगल्भां प्रगल्भः स तामुवाच यशस्विनीम्

1.160.34

कासि कस्यासि रम्भोरु किमर्थं चेह तिष्ठसि
कथं च निर्जनेऽरण्ये चरस्येका शुचिस्मिते

1.160.35

त्वं हि सर्वानवद्याङ्गी सर्वाभरणभूषिता
विभूषणमिवैतेषां भूषणानामभीप्सितम्

1.160.36

न देवीं नासुरीं चैव न यक्षीं न च राक्षसीम्
न च भोगवतीं मन्ये न गन्धर्वीं न मानुषीम्

1.160.37

या हि दृष्टा मया काश्चिच्छ्रुता वापि वराङ्गनाः
न तासां सदृशीं मन्ये त्वामहं मत्तकाशिनि

1.160.38

एवं तां स महीपालो बभाषे न तु सा तदा
कामार्तं निर्जनेऽरण्ये प्रत्यभाषत किंचन

1.160.39

ततो लालप्यमानस्य पार्थिवस्यायतेक्षणा
सौदामिनीव साभ्रेषु तत्रैवान्तरधीयत

1.160.40

तामन्विच्छन्स नृपतिः परिचक्राम तत्तदा
वनं वनजपत्राक्षीं भ्रमन्नुन्मत्तवत्तदा

1.160.41

अपश्यमानः स तु तां बहु तत्र विलप्य च
निश्चेष्टः कौरवश्रेष्ठो मुहूर्तं स व्यतिष्ठत

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"Arjuna said, 'Thou hast addressed me (more than once) as Tapatya. I therefore wish to know what the precise significance of this word is, O virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But who is Tapati that we should be called Tapatyas?'

"Vaisampayana continued, 'Thus addressed, the Gandharva related to Dhananjaya, the son of Kunti, the (following) story well-known in the three worlds.'

"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men, I will duly recite to you in full this charming narrative. O, listen with attention to what I say in explanation of why I have addressed thee as Tapatya. That one in heaven who pervadeth by his light the whole firmament had a daughter named Tapati equal unto himself. Tapati, the daughter of the god Vivaswat, was the younger sister of Savitri, and she was celebrated throughout the three worlds and devoted to ascetic penances. There was no woman amongst the celestials, the Asuras, the Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty. Of perfect, symmetrical and faultless features, of black and large eyes, and in beautiful attire, the girl was chaste and of perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought that there was none in the three worlds who, for his beauty, accomplishments, behaviour, and learning, deserved to be her husband. Beholding her attain the age of puberty and, therefore, worthy of being bestowed on a husband, her father knew no peace of mind, always thinking of the person he should select. At that time, O son of Kunti, Riksha's son, that bull amongst the Kurus, the mighty king Samvarana, was duly worshipping Surya with offerings of Arghya and flower-garlands and

scents, and with vows and fasts and ascetic penances of various kinds. Indeed, Samvarana was worshipping Surya constantly in all his glory, with devotion and humility and piety. And beholding Samvarana conversant with all rules of virtue and unequalled on earth for beauty, Surya regarded him as the fit husband for his daughter, Tapati. And, O thou of Kuru's race, Vivaswat then resolved to bestow his daughter on that best of kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya himself in the heavens filleth the firmament with his splendour, so did king Samvarana on earth fill every region with the splendour of his good achievements. And all men, O Partha, except Brahmanas, worshipped Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing the hearts of friends and Surya in scorching the hearts of foes. And, O Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter Tapati upon king Samvarana, who was possessed of such virtues and accomplishments.

"Once on a time, O Partha, king Samvarana, endued with beauty (of person) and immeasurable prowess, went on a hunting expedition to the under-woods on the mountain-breast. While wandering in quest of deer, the excellent steed the king rode, overcome, O Partha, with hunger, thirst and fatigue, died on the mountains. Abandoning the steed, the king, O Arjuna, began to wander about upon the mountain-breast on foot and in course of his wandering the monarch saw a maiden of large eyes and unrivalled beauty, That grinder of hostile host--that tiger among kings--himself without a companion, beholding there that maiden without a companion, stood motionless gazing at her steadfastly. For her beauty, the monarch for some moment believed her to be (the goddess) Sri herself. Next he regarded her to be the embodiment of the rays emanating from Surya. In splendour of her person she resembled a flame of fire, though in benignity and loveliness she resembled a spotless digit of the moon. And standing on the mountain-breast, the black-eyed maiden appeared like a bright statue of gold. The mountain itself with its creepers and plants, because of the beauty and attire of that damsel, seemed to be converted into gold. The sight of that maiden inspired the monarch with a contempt for all women that he had seen before. By beholding her, the king regarded his eye-sight truly blessed. Nothing the king had seen from the day of his birth could equal, he thought, the beauty of that girl. The king's heart and eyes were captivated by that damsel, as if they were bound with a cord and he remained rooted to that spot, deprived of his senses. The monarch thought that the artificer of so much beauty had created it only after churning the whole world of gods Asuras and human beings. Entertaining these various thoughts, king Samvarana regarded that maiden as unrivalled in the three worlds for wealth of beauty.

"And the monarch of pure descent, beholding the beautiful maiden, was pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt with the strong flame of desire the king asked that charming maiden, still

innocent, though in her full youth, saying, 'Who art thou and whose? Why also dost thou stay here? O thou of sweet smiles, why dost thou wander alone in these solitary woods? Of every feature perfectly faultless, and decked with every ornament, thou seemest to be the coveted ornament of these ornaments themselves! Thou seemest not to be of celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human origin. O excellent lady, the best of women that I have ever seen or heard of would not compare with thee in beauty! O thou of handsome face, at sight of thee lovelier than the moon and graced with eyes like lotus-petals, the god of desire is grinding me.'

"King Samvarana thus addressed that damsel in the forest, who however, spoke not a word unto the monarch burning with desire. Instead, like lightning in the clouds, that large-eyed maiden quickly disappeared in the very sight of the monarch. The king then wandered through the whole forest, like one out of his senses, in search of that girl of eyes like lotus-petals. Failing to find her, that best of monarchs indulged in copious lamentations and for a time stood motionless with grief.'"

1.161.1

गन्धर्व उवाच
अथ तस्यामदृश्यायां नृपतिः काममोहितः
पातनः शत्रुसंघानां पपात धरणीतले

1.161.2

तस्मिन्निपतिते भूमावथ सा चारुहासिनी
पुनः पीनायतश्रोणी दर्शयामास तं नृपम्

1.161.3

अथाबभाषे कल्याणी वाचा मधुरया नृपम्
तं कुरूणां कुलकरं कामाभिहतचेतसम्

1.161.4

उत्तिष्ठोत्तिष्ठ भद्रं ते न त्वमर्हस्यरिंदम
मोहं नृपतिशार्दूल गन्तुमाविष्कृतः क्षितौ

1.161.5

एवमुक्तोऽथ नृपतिर्वाचा मधुरया तदा
ददर्श विपुलश्रोणीं तामेवाभिमुखे स्थिताम्

1.161.6

अथ तामसितापाङ्गीमाबभाषे नराधिपः
मन्मथाग्निपरीतात्मा संदिग्धाक्षरया गिरा

1.161.7

साधु मामसितापाङ्गे कामार्तं मत्तकाशिनि
भजस्व भजमानं मां प्राणा हि प्रजहन्ति माम्

1.161.8

त्वदर्थं हि विशालाक्षि मामयं निशितैः शरैः
कामः कमलगर्भाभे प्रतिविध्यन्न शाम्यति

1.161.9

ग्रस्तमेवमनाक्रन्दे भद्रे काममहाहिना
सा त्वं पीनायतश्रोणि पर्याप्नुहि शुभानने

1.161.10

त्वय्यधीना हि मे प्राणाः किंनरोद्गीतभाषिणि
चारुसर्वानवद्याङ्गि पद्मेन्दुसदृशानने

1.161.11

न ह्यहं त्वदृते भीरु शक्ष्ये जीवितुमात्मना
तस्मात्कुरु विशालाक्षि मय्यनुक्रोशमङ्गने

1.161.12

भक्तं मामसितापाङ्गे न परित्यक्तुमर्हसि
त्वं हि मां प्रीतियोगेन त्रातुमर्हसि भामिनि

1.161.13

गान्धर्वेण च मां भीरु विवाहेनैहि सुन्दरि
विवाहानां हि रम्भोरु गान्धर्वः श्रेष्ठ उच्यते

1.161.14

तपत्युवाच
नाहमीशात्मनो राजन्कन्या पितृमती ह्यहम्
मयि चेदस्ति ते प्रीतिर्याचस्व पितरं मम

1.161.15

यथा हि ते मया प्राणाः संगृहीता नरेश्वर
दर्शनादेव भूयस्त्वं तथा प्राणान्ममाहरः

1.161.16

न चाहमीशा देहस्य तस्मान्नृपतिसत्तम
समीपं नोपगच्छामि न स्वतन्त्रा हि योषितः

1.161.17

का हि सर्वेषु लोकेषु विश्रुताभिजनं नृपम्
कन्या नाभिलषेन्नाथं भर्तारं भक्तवत्सलम्

1.161.18

तस्मादेवंगते काले याचस्व पितरं मम
आदित्यं प्रणिपातेन तपसा नियमेन च

1.161.19

स चेत्कामयते दातुं तव मामरिमर्दन
भविष्याम्यथ ते राजन्सततं वशवर्तिनी

1.161.20

अहं हि तपती नाम सावित्र्यवरजा सुता
अस्य लोकप्रदीपस्य सवितुः क्षत्रियर्षभ

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"The Gandharva continued, 'When that maiden disappeared, that feller of hostile ranks deprived of his senses by Kama (concupiscence) himself fell down on the earth. And as the monarch fell down, that maiden of sweet smiles and prominent and round hips appeared again before him, and smiling sweetly, said unto that perpetuator of Kuru's race these honeyed words, 'Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee not, O tiger among kings, to lose thy reason, a celebrated man as thou art in the world.' Addressed in these honeyed words, the king opened his eyes and saw before him that selfsame girl of swelling hips. The monarch who was burning with the flame of desire then addressed that black-eyed damsel in accents, weak with emotion, and said, 'Blest be thou O excellent woman of black eyes! As I am burning with desire and paying thee court, O, accept me! My life is ebbing away. O thou of large eyes, for thy sake it is, O thou of the splendour of the filaments of the lotus, that Kama is incessantly piercing me with his keen shafts without stopping for a moment! O amiable and cheerful girl, I have been bitten by Kama who is even like a venomous viper. O thou of swelling and large hips, have mercy on me! O thou of handsome and faultless features, O thou of face like unto the lotus-petal or the moon, O thou of voice sweet as that of singing Kinnaras, my life now depends on thee! Without thee, O timid one, I am unable to live! O thou of eyes like lotus-petals, Kama is piercing me incessantly! O large-eyed girl, be merciful unto me! It becometh thee not, O black-eyed maid, to cast me

off; O handsome girl, it behoveth thee to relieve me from such affliction by giving me thy love! At first sight thou hast attracted my heart. My mind wandereth! Beholding thee I like not to cast my eyes on any other woman! Be merciful! I am thy obedient slave--thy adorer! O, accept me! O beautiful lady, O large-eyed girl at the sight of thee, the god of desire hath entered my heart, and is piercing me with his shafts! O thou of lotus-eyes, the flame of desire burneth within me! O, extinguish that flame with the water of thy love poured on it! O beautiful lady, by becoming mine, pacify thou the irrepressible god of desire that hath appeared here armed with his deadly bow and arrows and that is piercing me incessantly with those keen shafts of his! O thou of the fairest complexion, wed me according to the Gandharva form, for, O thou of tapering hips, of all forms of marriage the Gandharva hath been said to be the best.'

"The Gandharva continued, 'Hearing those words of the monarch, Tapati made answer, 'O king, I am not the mistress of my own self! Be it known that I am a maiden under the control of my father. If thou really entertainest an affection for me, demand me of my father. Thou sayest, O king, that thy heart hath been robbed by me. But thou also hast, at first sight, robbed me of my heart; I am not the mistress of my body, and therefore, O best of kings, I do not approach thee; women are never independent. What girl is there in the three worlds that would not desire thee for her husband, as thou art kind unto all thy dependents and as thou art born in a pure race? Therefore, when the opportunity comes, ask my father Aditya for my hand with worship, ascetic penances, and vows. If my father bestoweth me upon thee, then, O king, I shall ever be thy obedient wife. My name is Tapati and I am the younger sister of Savitri, and the daughter, O bull amongst Kshatriyas of Savitri, of (Sun) the illuminator of the universe.'"

1.162.1

गन्धर्व उवाच
एवमुक्त्वा ततस्तूर्णं जगामोर्ध्वमनिन्दिता
स तु राजा पुनर्भूमौ तत्रैव निपपात ह

1.162.2

अमात्यः सानुयात्रस्तु तं ददर्श महावने
क्षितौ निपतितं काले शक्रध्वजमिवोच्छ्रितम्

1.162.3

तं हि दृष्ट्वा महेष्वासं निरश्वं पतितं क्षितौ
बभूव सोऽस्य सचिवः संप्रदीप्त इवाग्निना

1.162.4

त्वरया चोपसंगम्य स्नेहादागतसंभ्रमः
तं समुत्थापयामास नृपतिं काममोहितम्

1.162.5

भूतलाद्भूमिपालेशं पितेव पतितं सुतम्
प्रज्ञया वयसा चैव वृद्धः कीर्त्या दमेन च

1.162.6

अमात्यस्तं समुत्थाप्य बभूव विगतज्वरः
उवाच चैनं कल्याण्या वाचा मधुरयोत्थितम्
मा भैर्मनुजशार्दूल भद्रं चास्तु तवानघ

1.162.7

क्षुत्पिपासापरिश्रान्तं तर्कयामास तं नृपम्
पतितं पातनं संख्ये शात्रवाणां महीतले

1.162.8

वारिणाथ सुशीतेन शिरस्तस्याभ्यषेचयत्
अस्पृशन्मुकुटं राज्ञः पुण्डरीकसुगन्धिना

1.162.9

ततः प्रत्यागतप्राणस्तद्बलं बलवान्नृपः
सर्वं विसर्जयामास तमेकं सचिवं विना

1.162.10

ततस्तस्याज्ञया राज्ञो विप्रतस्थे महद्बलम्
स तु राजा गिरिप्रस्थे तस्मिन्पुनरुपाविशत्

1.162.11

ततस्तस्मिन्गिरिवरे शुचिर्भूत्वा कृताञ्जलिः
आरिराधयिषुः सूर्यं तस्थावूर्ध्वभुजः क्षितौ

1.162.12

जगाम मनसा चैव वसिष्ठमृषिसत्तमम्
पुरोहितममित्रघ्नस्तदा संवरणो नृपः

1.162.13

नक्तंदिनमथैकस्थे स्थिते तस्मिञ्जनाधिपे
अथाजगाम विप्रर्षिस्तदा द्वादशमेऽहनि

1.162.14

स विदित्वैव नृपतिं तपत्या हृतमानसम्
दिव्येन विधिना ज्ञात्वा भावितात्मा महानृषिः

1.162.15

तथा तु नियतात्मानं स तं नृपतिसत्तमम्
आबभाषे स धर्मात्मा तस्यैवार्थचिकीर्षया

1.162.16

स तस्य मनुजेन्द्रस्य पश्यतो भगवानृषिः
ऊर्ध्वमाचक्रमे द्रष्टुं भास्करं भास्करद्युतिः

1.162.17

सहस्रांशुं ततो विप्रः कृताञ्जलिरुपस्थितः
वसिष्ठोऽहमिति प्रीत्या स चात्मानं न्यवेदयत्

1.162.18

तमुवाच महातेजा विवस्वान्मुनिसत्तमम्
महर्षे स्वागतं तेऽस्तु कथयस्व यथेच्छसि

1.163.1

वसिष्ठ उवाच
यैषा ते तपती नाम सावित्र्यवरजा सुता
तां त्वां संवरणस्यार्थे वरयामि विभावसो

1.163.2

स हि राजा बृहत्कीर्तिर्धर्मार्थविदुदारधीः
युक्तः संवरणो भर्ता दुहितुस्ते विहंगम

1.163.3

गन्धर्व उवाच
इत्युक्तः सविता तेन ददानीत्येव निश्चितः
प्रत्यभाषत तं विप्रं प्रतिनन्द्य दिवाकरः

1.163.4

वरः संवरणो राज्ञां त्वमृषीणां वरो मुने
तपती योषितां श्रेष्ठा किमन्यत्रापवर्जनात्

1.163.5

ततः सर्वानवद्याङ्गीं तपतीं तपनः स्वयम्
ददौ संवरणस्यार्थे वसिष्ठाय महात्मने
प्रतिजग्राह तां कन्यां महर्षिस्तपतीं तदा

1.163.6

वसिष्ठोऽथ विसृष्टश्च पुनरेवाजगाम ह
यत्र विख्यातकीर्तिः स कुरूणामृषभोऽभवत्

1.163.7

स राजा मन्मथाविष्टस्तद्गतेनान्तरात्मना
दृष्ट्वा च देवकन्यां तां तपतीं चारुहासिनीम्
वसिष्ठेन सहायान्तीं संहृष्टोऽभ्यधिकं बभौ

1.163.8

कृच्छ्रे द्वादशरात्रे तु तस्य राज्ञः समापिते
आजगाम विशुद्धात्मा वसिष्ठो भगवानृषिः

1.163.9

तपसाराध्य वरदं देवं गोपतिमीश्वरम्
लेभे संवरणो भार्यां वसिष्ठस्यैव तेजसा

1.163.10

ततस्तस्मिन्गिरिश्रेष्ठे देवगन्धर्वसेविते
जग्राह विधिवत्पाणिं तपत्याः स नरर्षभः

1.163.11

वसिष्ठेनाभ्यनुज्ञातस्तस्मिन्नेव धराधरे
सोऽकामयत राजर्षिर्विहर्तुं सह भार्यया

1.163.12

ततः पुरे च राष्ट्रे च वाहनेषु बलेषु च
आदिदेश महीपालस्तमेव सचिवं तदा

1.163.13

नृपतिं त्वभ्यनुज्ञाय वसिष्ठोऽथापचक्रमे
सोऽपि राजा गिरौ तस्मिन्विजहारामरोपमः

1.163.14

ततो द्वादश वर्षाणि काननेषु जलेषु च
रेमे तस्मिन्गिरौ राजा तयैव सह भार्यया

1.163.15

तस्य राज्ञः पुरे तस्मिन्समा द्वादश सर्वशः
न ववर्ष सहस्राक्षो राष्ट्रे चैवास्य सर्वशः

1.163.16

तत्क्षुधार्तैर्निरानन्दैः शवभूतैस्तदा नरैः
अभवत्प्रेतराजस्य पुरं प्रेतैरिवावृतम्

1.163.17

ततस्तत्तादृशं दृष्ट्वा स एव भगवानृषिः
अभ्यपद्यत धर्मात्मा वसिष्ठो राजसत्तमम्

1.163.18

तं च पार्थिवशार्दूलमानयामास तत्पुरम्
तपत्या सहितं राजन्नुषितं द्वादशीः समाः

1.163.19

ततः प्रवृष्टस्तत्रासीद्यथापूर्वं सुरारिहा
तस्मिन्नृपतिशार्दूले प्रविष्टे नगरं पुनः

1.163.20

ततः सराष्ट्रं मुमुदे तत्पुरं परया मुदा
तेन पार्थिवमुख्येन भावितं भावितात्मना

1.163.21

ततो द्वादश वर्षाणि पुनरीजे नराधिपः
पत्न्या तपत्या सहितो यथा शक्रो मरुत्पतिः

1.163.22

एवमासीन्महाभागा तपती नाम पौर्विकी
तव वैवस्वती पार्थ तापत्यस्त्वं यया मतः

1.163.23

तस्यां संजनयामास कुरुं संवरणो नृपः
तपत्यां तपतां श्रेष्ठ तापत्यस्त्वं ततोऽर्जुन

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"The Gandharva continued, 'Saying this, Tapati of faultless features, ascended the skies. The monarch thereupon again fell down on the earth. His ministers and followers searching for him throughout the forest at length came upon him lying on that solitary spot, and beholding that excellent king, that mighty bowman, thus lying forsaken on the ground like a rainbow dropped from the firmament, his minister-in-chief became like one burnt by a flame of fire. Advancing hastily with affection and respect, the minister raised that best of monarchs lying prostrate on the ground and deprived of his senses by desire. Old in wisdom as in age, old in achievements as in policy, the minister, after having raised the prostrate monarch, became easy (in mind). Addressing the king in sweet words that were also for his good, he said, 'Blest be thou, O sinless one! Fear not, O tiger among

kings!' The minister thought that the monarch, that great feller of hostile ranks in battle, had been lying on the ground overcome with hunger, thirst, and fatigue. The old man then sprinkled over the crownless head of the monarch water that was cold and rendered fragrant with lotus-petals. Slowly regaining his consciousness, the mighty monarch sent away all his attendants with the exception of his minister only. After those attendants had retired at his command, the king sat upon the mountain-breast. Having purified himself duly, the king sat upon that chief of mountains, and began, with joined palms and upturned face, to worship Surya. King Samvarana, that smiter of all foes, thought also of his chief priest Vasishtha, that best of Rishis. The king continued to sit there day and night without intermission. The Brahmana sage Vasishtha came there on the twelfth day: that great Rishi of soul under perfect command knew at once by his ascetic power that the monarch had lost his senses in consequence of Tapati. And that virtuous and best of Munis, as soon as he knew this, desirous of benefiting the monarch who was ever observant of vows, addressed him and gave him every assurance. The illustrious Rishi, in the very sight of that monarch, ascended upward to interview Surya, himself possessed of the splendour of that luminary. The Brahmana then approached with joined hands the god of a thousand rays and introduced himself cheerfully unto him, saying, 'I am Vasishtha.' Then Vivaswat of great energy said unto that best of Rishis, 'Welcome art thou, O great Rishi! Tell me what is in thy mind. O thou of great good fortune, whatever thou demandest of me, O foremost of eloquent men, I will confer on thee, however difficult it may be for me!' Thus addressed by Surya, the Rishi of great ascetic merit, bowing unto the god of light, replied, saying, 'O Vibhavasu, this thy daughter, Tapati, the younger sister of Savitri, I ask of thee for Samvarana! That monarch is of mighty achievements, conversant with virtue, and of high soul. O firmament-ranger, Samvarana will make a worthy husband for thy daughter.' Thus addressed by the Rishi Vibhakara, resolved upon bestowing his daughter upon Samvarana, saluted the Rishi, and replied unto him, saying, 'Oh, Samvarana is the best of monarchs, thou art the best of Rishis, Tapati is the best of women. What should we do, therefore, but bestow her on Samvarana?' With these words, the god Tapana, made over his daughter, Tapati, of every feature perfectly faultless, unto the illustrious Vasishtha to bestow her upon Samvarana. And the great Rishi then accepted the girl, Tapati, and taking leave of Surya, came back to the spot, where that bull amongst the Kurus, of celestial achievements, was. King Samvarana, possessed by love and with his heart fixed on Tapati, beholding that celestial maiden of sweet smiles led by Vasishtha, became exceedingly glad. And Tapati of fair eyebrows came down from the firmament like lightning from the clouds, dazzling the ten points of the heavens. And the illustrious Rishi Vasishtha of pure soul approached the monarch after the latter's twelve nights' vow was over. It was thus that king Samvarana obtained a wife after having worshipped with

like the full moon. And that mighty bowman, that foremost one in Kuru's race having his curiosity greatly excited by what he heard of Vasishtha's ascetic power, asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou hast mentioned as Vasishtha. O, tell me in full about him! O chief of the Gandharvas, tell me who this illustrious Rishi was that was the priest of our forefathers.' The Gandharva replied, 'Vasishtha is Brahma's spiritual (lit, mind-born) son and Arundhati's husband. Ever difficult of being conquered by the very immortals, Desire and Wrath, conquered by Vasishtha's ascetic penances, used to shampoo his feet. Though his wrath was excited by Viswamitra's offence, that high-souled Rishi did not yet exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at the loss of his sons, he did not, as though powerless, though really otherwise, do any dreadful act destructive of Viswamitra, Like the ocean transgressing not its continents, Vasishtha transgressed not (the laws of) Yama by bringing back his children from the domains of the king of the dead. It was by obtaining that illustrious one who had conquered his own self that Ikshvaku and other great monarchs acquired the whole earth. And, O prince of Kuru's race, it was by obtaining Vasishtha, that best of Rishis as their priest, that those monarchs performed many grand sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted these monarchs in the performance of their sacrifices like Vrihaspati assisting the immortals. Therefore, look ye for some accomplished and desirable Brahmana conversant with the Vedas and in whose heart virtue prevails, to appoint as your priest. A Kshatriya of good lineage, desirous of extending his dominions by conquering the earth, should, O Partha, first appoint a priest. He who is desirous of conquering the earth should have a Brahmana before him. Therefore, O Arjuna, let some accomplished and learned Brahmana, who has his senses under complete control and who is conversant with religion, profit and pleasure, be your priest.'"

1.164.1

वैशंपायन उवाच
स गन्धर्ववचः श्रुत्वा तत्तदा भरतर्षभ
अर्जुनः परया प्रीत्या पूर्णचन्द्र इवाबभौ

1.164.2

उवाच च महेष्वासो गन्धर्वं कुरुसत्तमः
जातकौतूहलोऽतीव वसिष्ठस्य तपोबलात्

1.164.3

वसिष्ठ इति यस्यैतदृषेर्नाम त्वयेरितम्
एतदिच्छाम्यहं श्रोतुं यथावत्तद्वदस्व मे

1.164.4

य एष गन्धर्वपते पूर्वेषां नः पुरोहितः
आसीदेतन्ममाचक्ष्व क एष भगवानृषिः

1.164.5

गन्धर्व उवाच
तपसा निर्जितौ शश्वदजेयावमरैरपि
कामक्रोधावुभौ यस्य चरणौ संववाहतुः

1.164.6

यस्तु नोच्छेदनं चक्रे कुशिकानामुदारधीः
विश्वामित्रापराधेन धारयन्मन्युमुत्तमम्

1.164.7

पुत्रव्यसनसंतप्तः शक्तिमानपि यः प्रभुः
विश्वामित्रविनाशाय न मेने कर्म दारुणम्

1.164.8

मृतांश्च पुनराहर्तुं यः स पुत्रान्यमक्षयात्
कृतान्तं नातिचक्राम वेलामिव महोदधिः

1.164.9

यं प्राप्य विजितात्मानं महात्मानं नराधिपाः
इक्ष्वाकवो महीपाला लेभिरे पृथिवीमिमाम्

1.164.10

पुरोहितवरं प्राप्य वसिष्ठमृषिसत्तमम्
ईजिरे क्रतुभिश्चापि नृपास्ते कुरुनन्दन

1.164.11

स हि तान्याजयामास सर्वान्नृपतिसत्तमान्
ब्रह्मर्षिः पाण्डवश्रेष्ठ बृहस्पतिरिवामरान्

1.164.12

तस्माद्धर्मप्रधानात्मा वेदधर्मविदीप्सितः
ब्राह्मणो गुणवान्कश्चित्पुरोधाः प्रविमृश्यताम्

1.164.13

क्षत्रियेण हि जातेन पृथिवीं जेतुमिच्छता
पूर्वं पुरोहितः कार्यः पार्थ राज्याभिवृद्धये

1.164.14

महीं जिगीषता राज्ञा ब्रह्म कार्यं पुरःसरम्
तस्मात्पुरोहितः कश्चिद्गुणवानस्तु वो द्विजः

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Hearing this, Arjuna said, 'O Gandharva, whence arose the hostility between Viswamitra and Vasishtha both of whom dwelt in a celestial hermitage? O, tell us all about it.'

"The Gandharva replied, 'O Partha, the story of Vasishtha is regarded as a Purana (legend) in all the three worlds. Listen to me as I recite it fully. There was, in Kanyakuvja, O bull of Bharata's race, a great king of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had a son named Viswamitra, that grinder of foes, possessing a large army and many animals and vehicles. And Viswamitra, accompanied by his ministers, used to roam in quest of deer through the deep woods and over picturesque marascetic

penances the propitious lord Vivaswat, by the help of Vasishtha's (ascetic power). And Samvarana, that bull among men with due rites took Tapati's hand on that mountain-breast which was resorted to by the celestials and the Gandharvas. The royal sage, with the permission of Vasishtha, desired to sport with his wife on that mountain. And the king caused Vasishtha, to be proclaimed his regent in his capital and kingdom, in the woods and gardens. And bidding farewell unto the monarch, Vasishtha left him and went away. Samvarana, who sported on that mountain like a celestial, sported with his wife in the woods and the under-woods on that mountain for twelve full years. And, O best of the Bharatas, the god of a thousand eyes poured no rain for twelve years on the capital and on the kingdom of that monarch. Then, O chastiser of enemies, when that season of drought broke out, the people of that kingdom, as also the trees and lower animals began to die fast. And during the continuance of that dreadful drought, not even a drop of dew fell from the skies and no corn grew. And the inhabitants in despair, and afflicted with the fear of hunger, left their homes and fled away in all directions. And the famished people of the capital and the country began to abandon their wives and children and grew reckless of one another. The people being afflicted with hunger, without a morsel of food and reduced to skeletons, the capital looked very much like the city of the king of the dead, full of only ghostly beings. On beholding the capital reduced to such a state, the illustrious and virtuous and best of Rishis, Vasishtha was resolved upon applying a remedy and brought back unto the city that tiger among kings, Samvarana, along with his wife, after the latter had passed so long a period in solitude and seclusion. After the king had entered his capital, things became as before, for, when that tiger among kings came back to his own, the god of a thousand eyes, the slayer of Asuras, poured rain in abundance and caused corn to grow. Revivified by the foremost of virtuous souls the capital and the country became animated with extreme joy. The monarch, with his wife, Tapati, once more performed sacrifices for twelve years, like the lord Indra (god of rain) performing sacrifices with his wife, Sachi.'

"The Gandharva continued, 'This, O Partha, is the history of Tapati of old, the daughter of Vivaswat. It is for her that thou art (called) Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be called Tapatya.'"

1.165.1

अर्जुन उवाच
किंनिमित्तमभूद्वैरं विश्वामित्रवसिष्ठयोः
वसतोराश्रमे पुण्ये शंस नः सर्वमेव तत्

1.165.2

गन्धर्व उवाच
इदं वासिष्ठमाख्यानं पुराणं परिचक्षते
पार्थ सर्वेषु लोकेषु यथावत्तन्निबोध मे

1.165.3

कन्यकुब्जे महानासीत्पार्थिवो भरतर्षभ
गाधीति विश्रुतो लोके सत्यधर्मपरायणः

1.165.4

तस्य धर्मात्मनः पुत्रः समृद्धबलवाहनः
विश्वामित्र इति ख्यातो बभूव रिपुमर्दनः

1.165.5

स चचार सहामात्यो मृगयां गहने वने
मृगान्विध्यन्वराहांश्च रम्येषु मरुधन्वसु

1.165.6

व्यायामकर्शितः सोऽथ मृगलिप्सुः पिपासितः
आजगाम नरश्रेष्ठ वसिष्ठस्याश्रमं प्रति

1.165.7

तमागतमभिप्रेक्ष्य वसिष्ठः श्रेष्ठभागृषिः
विश्वामित्रं नरश्रेष्ठं प्रतिजग्राह पूजया

1.165.8

पाद्यार्घ्याचमनीयेन स्वागतेन च भारत
तथैव प्रतिजग्राह वन्येन हविषा तथा

1.165.9

तस्याथ कामधुग्धेनुर्वसिष्ठस्य महात्मनः
उक्ता कामान्प्रयच्छेति सा कामान्दुदुहे ततः

1.165.10

ग्राम्यारण्या ओषधीश्च दुदुहे पय एव च
षड्रसं चामृतरसं रसायनमनुत्तमम्

1.165.11

भोजनीयानि पेयानि भक्ष्याणि विविधानि च
लेह्यान्यमृतकल्पानि चोष्याणि च तथार्जुन

1.165.12

तैः कामैः सर्वसंपूर्णैः पूजितः स महीपतिः
सामात्यः सबलश्चैव तुतोष स भृशं नृपः

1.165.13

षडायतां सुपार्श्वोरुं त्रिपृथुं पञ्च संवृताम्
मण्डूकनेत्रां स्वाकारां पीनोधसमनिन्दिताम्

1.165.14

सुवालधिं शङ्कुकर्णां चारुशृङ्गां मनोरमाम्
पुष्टायतशिरोग्रीवां विस्मितः सोऽभिवीक्ष्य ताम्

1.165.15

अभिनन्दति तां नन्दीं वसिष्ठस्य पयस्विनीम्
अब्रवीच्च भृशं तुष्टो विश्वामित्रो मुनिं तदा

1.165.16

अर्बुदेन गवां ब्रह्मन्मम राज्येन वा पुनः
नन्दिनीं संप्रयच्छस्व भुङ्क्ष्व राज्यं महामुने

1.165.17

वसिष्ठ उवाच
देवतातिथिपित्रर्थमाज्यार्थं च पयस्विनी
अदेया नन्दिनीयं मे राज्येनापि तवानघ

1.165.18

विश्वामित्र उवाच
क्षत्रियोऽहं भवान्विप्रस्तपःस्वाध्यायसाधनः
ब्राह्मणेषु कुतो वीर्यं प्रशान्तेषु धृतात्मसु

1.165.19

अर्बुदेन गवां यस्त्वं न ददासि ममेप्सिताम्
स्वधर्मं न प्रहास्यामि नयिष्ये ते बलेन गाम्

1.165.20

वसिष्ठ उवाच
बलस्थश्चासि राजा च बाहुवीर्यश्च क्षत्रियः
यथेच्छसि तथा क्षिप्रं कुरु त्वं मा विचारय

1.165.21

गन्धर्व उवाच
एवमुक्तस्तदा पार्थ विश्वामित्रो बलादिव
हंसचन्द्रप्रतीकाशां नन्दिनीं तां जहार गाम्

1.165.22

कशादण्डप्रतिहता काल्यमाना ततस्ततः
हम्भायमाना कल्याणी वसिष्ठस्याथ नन्दिनी

1.165.23

आगम्याभिमुखी पार्थ तस्थौ भगवदुन्मुखी
भृशं च ताड्यमानापि न जगामाश्रमात्ततः

1.165.24

वसिष्ठ उवाच
शृणोमि ते रवं भद्रे विनदन्त्याः पुनः पुनः
बलाद्ध्रियसि मे नन्दि क्षमावान्ब्राह्मणो ह्यहम्

1.165.25

गन्धर्व उवाच
सा तु तेषां बलान्नन्दी बलानां भरतर्षभ
विश्वामित्रभयोद्विग्ना वसिष्ठं समुपागमत्

1.165.26

गौरुवाच
पाषाणदण्डाभिहतां क्रन्दन्तीं मामनाथवत्
विश्वामित्रबलैर्घोरैर्भगवन्किमुपेक्षसे

1.165.27

गन्धर्व उवाच
एवं तस्यां तदा पर्थ धर्षितायां महामुनिः
न चुक्षुभे न धैर्याच्च विचचाल धृतव्रतः

1.165.28

वसिष्ठ उवाच
क्षत्रियाणां बलं तेजो ब्राह्मणानां क्षमा बलम्
क्षमा मां भजते तस्माद्गम्यतां यदि रोचते

1.165.29

गौरुवाच
किं नु त्यक्तास्मि भगवन्यदेवं मां प्रभाषसे
अत्यक्ताहं त्वया ब्रह्मन्न शक्या नयितुं बलात्

1.165.30

वसिष्ठ उवाच
न त्वां त्यजामि कल्याणि स्थीयतां यदि शक्यते
दृढेन दाम्ना बद्ध्वैष वत्सस्ते ह्रियते बलात्

1.165.31

गन्धर्व उवाच
स्थीयतामिति तच्छ्रुत्वा वसिष्ठस्य पयस्विनी
ऊर्ध्वाञ्चितशिरोग्रीवा प्रबभौ घोरदर्शना

1.165.32

क्रोधरक्तेक्षणा सा गौर्हम्भारवघनस्वना
विश्वामित्रस्य तत्सैन्यं व्यद्रावयत सर्वशः

1.165.33

कशाग्रदण्डाभिहता काल्यमाना ततस्ततः
क्रोधदीप्तेक्षणा क्रोधं भूय एव समादधे

1.165.34

आदित्य इव मध्याह्ने क्रोधदीप्तवपुर्बभौ
अङ्गारवर्षं मुञ्चन्ती मुहुर्वालधितो महत्

1.165.35

असृजत्पह्लवान्पुच्छाच्छकृतः शबराञ्शकान्
मूत्रतश्चासृजच्चापि यवनान्क्रोधमूर्च्छिता

1.165.36

पुण्ड्रान्किरातान्द्रमिडान्सिंहलान्बर्बरांस्तथा
तथैव दरदान्म्लेच्छान्फेनतः सा ससर्ज ह

1.165.37

तैर्विसृष्टैर्महत्सैन्यं नानाम्लेच्छगणैस्तदा
नानावरणसंछन्नैर्नानायुधधरैस्तथा
अवाकीर्यत संरब्धैर्विश्वामित्रस्य पश्यतः

1.165.38

एकैकश्च तदा योधः पञ्चभिः सप्तभिर्वृतः
अस्त्रवर्षेण महता काल्यमानं बलं ततः
प्रभग्नं सर्वतस्त्रस्तं विश्वामित्रस्य पश्यतः

1.165.39

न च प्राणैर्वियुज्यन्त केचित्ते सैनिकास्तदा
विश्वामित्रस्य संक्रुद्धैर्वासिष्ठैर्भरतर्षभ

1.165.40

विश्वामित्रस्य सैन्यं तु काल्यमानं त्रियोजनम्
क्रोशमानं भयोद्विग्नं त्रातारं नाध्यगच्छत

1.165.41

दृष्ट्वा तन्महदाश्चर्यं ब्रह्मतेजोभवं तदा
विश्वामित्रः क्षत्रभावान्निर्विण्णो वाक्यमब्रवीत्

1.165.42

धिग्बलं क्षत्रियबलं ब्रह्मतेजोबलं बलम्
बलाबलं विनिश्चित्य तप एव परं बलम्

1.165.43

स राज्यं स्फीतमुत्सृज्य तां च दीप्तां नृपश्रियम्
भोगांश्च पृष्ठतः कृत्वा तपस्येव मनो दधे

1.165.44

स गत्वा तपसा सिद्धिं लोकान्विष्टभ्य तेजसा
तताप सर्वान्दीप्तौजा ब्राह्मणत्वमवाप च
अपिबच्च सुतं सोममिन्द्रेण सह कौशिकः

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"Vaisampayana said, 'That bull among the Bharatas, Arjuna, hearing these words of the Gandharva, was inspired with feelings of devotion and stood

shes (???--JBH), killing deer and wild boars. Once on a time, while out in quest of deer, the king became weak with exertion and thirst. The monarch arrived in that state at the asylum of Vasishtha, and the blessed and illustrious Rishi beholding him arrive, reverenced with his homage that best of men, king Viswamitra. And O Bharata, the Rishi saluted the monarch by offering him water to wash his face and feet with, and Arghya, and wild fruits, and clarified butter. For the illustrious Rishi had a cow yielding anything that was desired of her. When she was addressed, saying, 'O give',--she always yielded the article that was sought. And she yielded various fruits and corn, wild or grown in gardens and fields, and milk, and many excellent nutritive viands full of six different kinds of juice (taste?) and like unto nectar itself, and various other kinds of enjoyable things, O Arjuna, of ambrosial taste for drinking and eating, and for licking and sucking, and also many precious gems and robes of various kinds. With these desirable objects in profusion the monarch was worshipped. And the king with his minister and troops became highly pleased. And the monarch wondered much, beholding that cow with six elevated limbs and the beautiful flanks and hips, and five limbs that were broad, and eyes prominent like those of the frog and beautiful in size, and high udders, and faultless make, and straight and uplifted ears, and handsome horns, and well-developed head and neck.

"And, O prince, the son of Gadhi, gratified with everything and applauding the cow named Nandini, addressed the Rishi, saying, 'O Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).'

"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this cow hath been kept by me for the sake of the gods, guests, and the Pitris, as also for my sacrifices. I cannot give Nandini in exchange for even thy kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a Brahmana devoted to asceticism and study. Is there any energy in Brahmanas who are peaceful and who have their souls under perfect command? When thou givest me not what I desire in exchange even for ten thousand cows, I will not abandon the practice of my order; I will take thy cow even by force!'

"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou art a powerful monarch. O, do in haste what thou desirest; and stop not to consider its propriety.'

"The Gandharva continued, 'Thus addressed by Vasishtha, Viswamitra, O Partha, then forcibly seized Nandini, that cow (white) like the swan or the moon, and attempted to take her away, afflicting her with stripes and persecuting her otherwise. The innocent Nandini then began, O Partha, to low piteously, and approaching the illustrious Vasishtha stood before him with uplifted face. Though persecuted very cruelly, she refused to leave the Rishi's asylum.'

"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art lowing repeatedly and I am hearing thy cries. But, O Nandini, even Viswamitra

is taking thee away by force, what can I do in this matter, as I am a forgiving Brahmana?'

"The Gandharva continued, 'Then, O bull in Bharata's race, Nandini, alarmed at the sight of Viswamitra's troops and terrified by Viswamitra himself, approached the Rishi still closer, and said, 'O illustrious one, why art thou so indifferent to my poor self afflicted with the stripes of the cruel troops of Viswamitra and crying so piteously as if I were masterless?' Hearing these words of the crying and persecuted Nandini, the great Rishi lost not his patience nor turned from his vow of forgiveness. He replied, 'The Kshatriya's might lies in physical strength, the Brahmana's in forgiveness. Because I cannot give up forgiveness, go thou, O Nandini, if thou choosest.' Nandini answered, 'Castest thou me away, O illustrious one, that thou sayest so? If thou dost not cast me off, I cannot, O Brahmana, be taken away by force.' Vasishtha said, 'O blessed one, I do not cast thee off! Stay if thou canst! O, yonder is thy calf, tied with a stout cord, and even now being weakened by it!'

"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word stay, raised her head and neck upward, and became terrible to behold. With eyes red with rage and lowing repeatedly, she then attacked Viswamitra's troops on all sides. Afflicted with their stripes and running hither and thither with those red eyes of hers, her wrath increased. Blazing with rage, she soon became terrible to behold like unto the sun in his midday glory. And from her tail she began to rain showers of burning coals all around. And some moments after, from her tail she brought forth an army of Palhavas, and from her udders, an army of Dravidas and Sakas; and from her womb, an army of Yavanas, and from her dung, an army of Savaras; and from her urine, an army of Kanchis; and from her sides, an army of Savaras. And from the froth of her mouth came out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas with Keralas, and numerous other Mlechchhas. And that vast army of Mlechchhas in various uniforms, and armed with various weapons, as soon as it sprang into life, deploying in the very sight of Viswamitra, attacked that monarch's soldiers. And so numerous was that Mlechchha host that each particular soldier of Viswamitra was attacked by a band of six or seven of their enemies. Assailed with a mighty shower of weapons, Viswamitra's troops broke and fled, panic-stricken, in all directions, before his very eyes. But, O bull in Bharata's race, the troops of Vasishtha, though excited with wrath, took not the life of any of Viswamitra's troops. Nandini simply caused the monarch's army to be routed and driven off. And driven (from the asylum) twenty-seven full miles, panic-stricken, they shrieked aloud and beheld not anyone that could protect them. Viswamitra, beholding this wonderful feat that resulted from Brahmana prowess, became disgusted with Kshatriya prowess and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true prowess! In

judging of strength and weakness, I see that asceticism is true strength.' Saying this, the monarch, abandoning his large domains and regal splendour and turning his back upon all pleasures, set his mind on asceticism. Crowned with success in asceticism and filling the three worlds with the heat of his ascetic penances, he afflicted all creatures and finally became a Brahmana. The son of Kusika at last drank Soma with Indra himself (in Heaven).'"

1.166.1

गन्धर्व उवाच
कल्माषपाद इत्यस्मिँल्लोके राजा बभूव ह
इक्ष्वाकुवंशजः पार्थ तेजसासदृशो भुवि

1.166.2

स कदाचिद्वनं राजा मृगयां निर्ययौ पुरात्
मृगान्विध्यन्वराहांश्च चचार रिपुमर्दनः

1.166.3

स तु राजा महात्मानं वासिष्ठमृषिसत्तमम्
तृषार्तश्च क्षुधार्तश्च एकायनगतः पथि

1.166.4

अपश्यदजितः संख्ये मुनिं प्रतिमुखागतम्
शक्तिं नाम महाभागं वसिष्ठकुलनन्दनम्
ज्येष्ठं पुत्रशतात्पुत्रं वसिष्ठस्य महात्मनः

1.166.5

अपगच्छ पथोऽस्माकमित्येवं पार्थिवोऽब्रवीत्
तथा ऋषिरुवाचैनं सान्त्वयञ्श्लक्ष्णया गिरा

1.166.6

ऋषिस्तु नापचक्राम तस्मिन्धर्मपथे स्थितः
नापि राजा मुनेर्मानात्क्रोधाच्चापि जगाम ह

1.166.7

अमुञ्चन्तं तु पन्थानं तमृषिं नृपसत्तमः
जघान कशया मोहात्तदा राक्षसवन्मुनिम्

1.166.8

कशाप्रहाराभिहतस्ततः स मुनिसत्तमः
तं शशाप नृपश्रेष्ठं वासिष्ठः क्रोधमूर्च्छितः

1.166.9

हंसि राक्षसवद्यस्माद्राजापसद तापसम्
तस्मात्त्वमद्य प्रभृति पुरुषादो भविष्यसि

1.166.10

मनुष्यपिशिते सक्तश्चरिष्यसि महीमिमाम्
गच्छ राजाधमेत्युक्तः शक्तिना वीर्यशक्तिना

1.166.11

ततो याज्यनिमित्तं तु विश्वामित्रवसिष्ठयोः
वैरमासीत्तदा तं तु विश्वामित्रोऽन्वपद्यत

1.166.12

तयोर्विवदतोरेवं समीपमुपचक्रमे
ऋषिरुग्रतपाः पार्थ विश्वामित्रः प्रतापवान्

1.166.13

ततः स बुबुधे पश्चात्तमृषिं नृपसत्तमः
ऋषेः पुत्रं वसिष्ठस्य वसिष्ठमिव तेजसा

1.166.14

अन्तर्धाय तदात्मानं विश्वामित्रोऽपि भारत
तावुभावुपचक्राम चिकीर्षन्नात्मनः प्रियम्

1.166.15

स तु शप्तस्तदा तेन शक्तिना वै नृपोत्तमः
जगाम शरणं शक्तिं प्रसादयितुमर्हयन्

1.166.16

तस्य भावं विदित्वा स नृपतेः कुरुनन्दन
विश्वामित्रस्ततो रक्ष आदिदेश नृपं प्रति

1.166.17

स शापात्तस्य विप्रर्षेर्विश्वामित्रस्य चाज्ञया
राक्षसः किंकरो नाम विवेश नृपतिं तदा

1.166.18

रक्षसा तु गृहीतं तं विदित्वा स मुनिस्तदा
विश्वामित्रोऽप्यपक्रामत्तस्माद्देशादरिंदम

1.166.19

ततः स नृपतिर्विद्वान्रक्षन्नात्मानमात्मना
बलवत्पीड्यमानोऽपि रक्षसान्तर्गतेन ह

1.166.20

ददर्श तं द्विजः कश्चिद्राजानं प्रस्थितं पुनः
ययाचे क्षुधितश्चैनं समांसं भोजनं तदा

1.166.21

तमुवाचाथ राजर्षिर्द्विजं मित्रसहस्तदा
आस्स्व ब्रह्मंस्त्वमत्रैव मुहूर्तमिति सान्त्वयन्

1.166.22

निवृत्तः प्रतिदास्यामि भोजनं ते यथेप्सितम्
इत्युक्त्वा प्रययौ राजा तस्थौ च द्विजसत्तमः

1.166.23

अन्तर्गतं तु तद्राज्ञस्तदा ब्राह्मणभाषितम्
सोऽन्तःपुरं प्रविश्याथ संविवेश नराधिपः

1.166.24

ततोऽर्धरात्र उत्थाय सूदमानाय्य सत्वरम्
उवाच राजा संस्मृत्य ब्राह्मणस्य प्रतिश्रुतम्

1.166.25

गच्छामुष्मिन्नसौ देशे ब्राह्मणो मां प्रतीक्षते
अन्नार्थी त्वं तमन्नेन समांसेनोपपादय

1.166.26

एवमुक्तस्तदा सूदः सोऽनासाद्यामिषं क्वचित्
निवेदयामास तदा तस्मै राज्ञे व्यथान्वितः

1.166.27

राजा तु रक्षसाविष्टः सूदमाह गतव्यथः
अप्येनं नरमांसेन भोजयेति पुनः पुनः

1.166.28

तथेत्युक्त्वा ततः सूदः संस्थानं वध्यघातिनाम्
गत्वा जहार त्वरितो नरमांसमपेतभीः

1.166.29

स तत्संस्कृत्य विधिवदन्नोपहितमाशु वै
तस्मै प्रादाद्ब्राह्मणाय क्षुधिताय तपस्विने

1.166.30

स सिद्धचक्षुषा दृष्ट्वा तदन्नं द्विजसत्तमः
अभोज्यमिदमित्याह क्रोधपर्याकुलेक्षणः

1.166.31

यस्मादभोज्यमन्नं मे ददाति स नराधिपः
तस्मात्तस्यैव मूढस्य भविष्यत्यत्र लोलुपा

1.166.32

सक्तो मानुषमांसेषु यथोक्तः शक्तिना पुरा
उद्वेजनीयो भूतानां चरिष्यति महीमिमाम्

1.166.33

द्विरनुव्याहृते राज्ञः स शापो बलवानभूत्
रक्षोबलसमाविष्टो विसंज्ञश्चाभवत्तदा

1.166.34

ततः स नृपतिश्रेष्ठो राक्षसोपहतेन्द्रियः
उवाच शक्तिं तं दृष्ट्वा नचिरादिव भारत

1.166.35

यस्मादसदृशः शापः प्रयुक्तोऽयं त्वया मयि
तस्मात्त्वत्तः प्रवर्तिष्ये खादितुं मानुषानहम्

1.166.36

एवमुक्त्वा ततः सद्यस्तं प्राणैर्विप्रयुज्य सः
शक्तिनं भक्षयामास व्याघ्रः पशुमिवेप्सितम्

1.166.37

शक्तिनं तु हतं दृष्ट्वा विश्वामित्रस्ततः पुनः
वसिष्ठस्यैव पुत्रेषु तद्रक्षः संदिदेश ह

1.166.38

स ताञ्शतावरान्पुत्रान्वसिष्ठस्य महात्मनः
भक्षयामास संक्रुद्धः सिंहः क्षुद्रमृगानिव

1.166.39

वसिष्ठो घातिताञ्श्रुत्वा विश्वामित्रेण तान्सुतान्
धारयामास तं शोकं महाद्रिरिव मेदिनीम्

1.166.40

चक्रे चात्मविनाशाय बुद्धिं स मुनिसत्तमः
न त्वेव कुशिकोच्छेदं मेने मतिमतां वरः

1.166.41

स मेरुकूटादात्मानं मुमोच भगवानृषिः
शिरस्तस्य शिलायां च तूलराशाविवापतत्

1.166.42

न ममार च पातेन स यदा तेन पाण्डव
तदाग्निमिद्ध्वा भगवान्संविवेश महावने

1.166.43

तं तदा सुसमिद्धोऽपि न ददाह हुताशनः
दीप्यमानोऽप्यमित्रघ्न शीतोऽग्निरभवत्ततः

1.166.44

स समुद्रमभिप्रेत्य शोकाविष्टो महामुनिः
बद्ध्वा कण्ठे शिलां गुर्वीं निपपात तदम्भसि

1.166.45

स समुद्रोर्मिवेगेन स्थले न्यस्तो महामुनिः
जगाम स ततः खिन्नः पुनरेवाश्रमं प्रति

Translation — Kisari Mohan Ganguli

(Chaitraratha Parva continued)

"The Gandharva continued, 'There was, O Partha, a king in this world, named Kalmashapada, who was of the race of Ikshvaku and was unequalled on earth for prowess. One day the king went from his capital into the woods for purposes of hunting, and this grinder of foes pierced (with his arrows) many deer and wild boars. And in those deep woods the king also slew many rhinoceroses. Engaged in sport for some length of time, the monarch became very much fatigued and at last he gave up the chase, desiring to rest awhile.

"The great Viswamitra, endued with energy, had, a little while ago, desired to make that monarch his disciple. As the monarch, afflicted with hunger and thirst, was proceeding through the woods, he came across that best of Rishis, the illustrious son of Vasishtha, coming along the same path. The king ever victorious in battle saw that Muni bearing the name of Saktri, that illustrious propagator of Vasishtha's race, the eldest of the high-souled Vasishtha's hundred sons, coming along from opposite direction. The king, beholding him said, 'Stand out of our way.' The Rishi, addressing the monarch in a conciliatory manner, said unto him sweetly, 'O king, this is my way. This is the eternal rule of morality indicated in every treatise on duty and religion, viz., that a king should ever make way for Brahmanas.' Thus did they address each other respecting their right of way. 'Stand aside, stand aside', were the words they said unto each other. The Rishi, who was in the right, did not yield, nor did the king yield to him from pride and anger. That best of monarchs, enraged at the Rishi, refusing to yield him the way, acted like a Rakshasa, striking him with his whip. Thus whipped by the monarch, that best of Rishis, the son of Vasishtha, was deprived of his senses by anger, and speedily cursed that first of monarchs, saying, 'O worst of kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from this day, became a Rakshasa subsisting on human flesh! Hence, thou worst of kings! thou shalt wander over the earth, affecting human form!' Thus did the Rishi Sakti, endued with great prowess, speak unto king Kalmashapada. At this time Viswamitra, between whom and Vasishtha there was a dispute about the discipleship of Kalmashapada, approached the place

where that monarch and Vasishtha's son were. And, O Partha, that Rishi of severe ascetic penances, viz., Viswamitra of great energy, approached the pair (knowing by his spiritual insight that they had been thus quarrelling with each other). After the curse had been pronounced, that best of monarchs knew that Rishi to be Vasishtha's son and equal unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of benefiting himself, remained on that spot, concealed from the sight of both by making himself invisible. Then that best of monarchs, thus cursed by Saktri, desiring to propitiate the Rishi began to humbly beseech him. And, O chief of the Kurus, Viswamitra, ascertaining the disposition of the king (and fearing that the difference might be made up), ordered a Rakshasa to enter the body of the king. And a Rakshasa of the name of Kinkara then entered the monarch's body in obedience to Saktri's curse and Viswamitra's command. And knowing, O chastiser of foes, that the Rakshasa had possessed himself of the monarch, that best of Rishis, Viswamitra, then left the spot and went away.

"Shortly after, O Partha, the monarch, possessed by the Rakshasa and terribly afflicted by him, lost all his senses. At this time a Brahmana beheld the king in the woods. Afflicted with hunger, that Brahmana begged of the king some food with meat. The royal sage, Kalmashapada, that cherisher of friends, answered the Brahmana, saying, 'Stay thou here, O Brahmana for a moment. On my return, I will give thee whatever food thou desirest.' Having said this, the monarch went away, but the Brahmana stayed on there. The high-minded king having roved for some time at pleasure and according to his will, at last entered his inner apartment. Thus waking at midnight and remembering his promise, he summoned his cook and told him of his promise unto the Brahmana staying in the forest. And he commanded him, saying, 'Hie thee to that forest. A Brahmana waiteth for me in the hope of food. Go and entertain him with food and meat.'

"The Gandharva continued, 'Thus commanded, the cook went out in search of meat. Distressed at not having found any, he informed the king of his failure. The monarch, however, possessed as he was by the Rakshasa, repeatedly said, without scruple of any kind, 'Feed him with human flesh.' The cook, saying, 'So be it,' went to the place where the (king's) executioners were, and thence taking human flesh and washing and cooking it duly and covering it with boiled rice offered it unto that hungry Brahmana devoted to ascetic penances. But that best of Brahmanas, seeing with his spiritual sight that the food was unholy and, therefore, unworthy of being eaten, said these words with eyes red with anger, 'Because that worst of kings offereth me food that is unholy and unworthy of being taken, therefore that wretch shall have himself a fondness for such food. And becoming fond of human flesh as cursed by Saktri of old, the wretch shall wander over the earth, alarming and otherwise troubling all creatures.' The curse, therefore, on that king, thus repeated a second time, became very strong,

and the king, possessed by a Rakshasa disposition, soon lost all his senses.

"A little while after, O Bharata, that best of monarchs, deprived of all his senses by the Rakshasa within him, beholding Saktri who had cursed him, said, 'Because thou hast pronounced on me this extraordinary curse, therefore, I shall begin my life of cannibalism by devouring thee.' Having said this, the king immediately slew Saktri and ate him up, like a tiger eating the animal it was fond of. Beholding Saktri thus slain and devoured, Viswamitra repeatedly urged that Rakshasa (who was within the monarch) against the other sons of Vasishtha. Like a wrathful lion devouring small animals, that Rakshasa soon devoured the other sons of the illustrious Vasishtha that were junior to Saktri in age. But Vasishtha, learning that all his sons had been caused to be slain by Viswamitra, patiently bore his grief like the great mountain that bears the earth. That best of Munis, that foremost of intelligent men, was resolved rather to sacrifice his own life than exterminate (in anger) the race of Kusikas. The illustrious Rishi threw himself down from the summit of Meru, but he descended on the stony ground as though on a heap of cotton. And, O son of Pandu, when the illustrious one found that death did not result from that fall, he kindled a huge fire in the forest and entered it with alacrity. But that fire, though burning brightly, consumed him not. O slayer of foes, that blazing fire seemed to him cool. Then the great Muni under the influence of grief, beholding the sea, tied a stony weight to his neck and threw himself into its waters. But the waves soon cast him ashore. At last when that Brahmana of rigid vows succeeded not in killing himself by any means, he returned, in distress of heart, to his asylum.'"