1 Aranyaka Parva 10 41.8 34:10
| 1 The citizens of Hastinapura follow the Pandavas, grieving and censuring Bhishma, Vidura, and Drona. The Pandavas ask them to return, entrusting their relatives' care. The citizens bid farewell, and the Pandavas continue their journey, spending the night under a banian tree, surrounded by Brahmanas. |
| 2 Janamejaya asks Vaisampayana to tell the story of the Pandavas' exile. The Pandavas, defeated at dice, leave Hastinapura with Draupadi and servants. Citizens, grief-stricken and angry, follow them, pleading to stay. The Pandavas ask them to return, entrusting their relatives to their care. The citizens bid a tearful farewell, and the Pandavas continue to the Ganges, spending the night under a banian tree, surrounded by devoted Brahmanas. |
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| 3 Vaisampayana tells the story of Yudhishthira, who seeks refuge in the sun during exile. He recites a hymn of 108 names of Surya, and the sun grants him a boon: inexhaustible food and a copper vessel. The sun also promises Yudhishthira will regain his kingdom on the fourteenth year. |
| 4 Vidura advises Dhritarashtra to make amends with the Pandavas, warning of destruction by Bhima and Arjuna if not. Dhritarashtra refuses, prioritizing his son, and dismisses Vidura's counsel. Vidura departs, foreseeing the Kuru race's downfall, lamenting the king's stubbornness, and fearing the consequences of their actions. |
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| 5 Vidura visits the Pandavas in exile, reassuring them of his good intentions. He shares his failed attempt to advise Dhritarashtra to make amends, warning that the king's stubbornness will lead to the Kuru race's downfall. Vidura offers Yudhishthira advice on building alliances and maintaining power, stressing truthfulness and humility. Yudhishthira gratefully accepts his guidance. |
| 6 Dhritarashtra, regretful and longing for Vidura, sends Sanjaya to fetch him from exile. Vidura returns, forgives the king, and reunites with him, expressing concern for both Dhritarashtra's sons and the Pandavas. The brothers reunite happily, with Dhritarashtra praising Vidura's wisdom and morality. |
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| 7 Duryodhana, angry and anxious, plots with Sakuni, Karna, and Dussasana to kill the Pandavas in the forest. However, their plan is thwarted by the sage Krishna-Dwaipayana, who commands them to desist and warns of grave consequences. The sage then advises King Dhritarashtra to abandon his wicked ways and seek redemption. |
| 8 Vyasa urges Dhritarashtra to restrain Duryodhana, warning that his evil plans will lead to downfall. He suggests Duryodhana live with the Pandavas, hoping association will foster attachment and goodwill. Vyasa emphasizes timely action, seeking opinions from Bhishma, Drona, and Vidura. |
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| 9 Dhritarashtra confesses to Vyasa that he was helpless to stop the gambling match, drawn in by fate and paternal affection for Duryodhana. Vyasa shares a story highlighting the importance of compassion towards weaker offspring, urging Dhritarashtra to make peace with the Pandavas for the sake of the Kauravas' well-being. |
| 10 Maitreya urges Dhritarashtra to make peace with the Pandavas, warning of their bravery and strength. Duryodhana refuses to listen, angering Maitreya, who curses him to be struck down by Bhima in battle. Dhritarashtra tries to appease Maitreya, but he departs, leaving Vidura to relay the story of Kirmira's defeat at Bhima's hands. |
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2 Kirmirabadha Parva 1 7.6 6:20
| 11 Vidura recounts Bhima's epic battle with Kirmira, a fearsome Rakshasa seeking revenge for Bhima's past victories. The two engage in a ferocious fight, with Bhima emerging victorious and rid the forest of its terror, proving his bravery and lifting the Pandavas' spirits. |
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3 Arjunabhigamana Parva 26 113.1 1:34:15
| 12 Krishna regrets not being present to prevent the Pandavas' downfall, vowing he would have counselled against dice and used force if necessary. He blames his absence and hastens to meet them, expressing sorrow and solidarity, and reaffirms his support for the righteous brothers. |
| 13 Krishna regrets not preventing the gambling match, vowing to have stopped it by highlighting its evils and using force if necessary. He blames his absence for the Pandavas' downfall, hastens to their side, and offers comfort and support, reaffirming his solidarity in their time of need. |
| 14 Krishna explains his absence from Dwaraka, revealing a mission to destroy Salwa's city. Salwa sought revenge for his brother's death, threatening Krishna's life and attacking Dwaraka. Krishna tracked Salwa down, defeated him and his Danava allies, and then rushed to Hastinapur upon learning of the Pandavas' distress in the gambling match. |
| 15 Vasudeva describes Dwaraka's fortifications and defenses in detail, highlighting its strength and preparedness. The city was well-equipped with weapons, engines, and provisions, and its warriors were vigilant and ready to defend it. The city was surrounded by a trench and the land around it was made uneven, making it difficult for Salwa's army to approach. Vasudeva compares Dwaraka's strength to that of Indra's own city. |
| 16 Vasudeva's sons, Pradyumna, Samva, and Charudeshna, bravely fight against Salwa's army. Samva defeats Kshemavriddhi, and Charudeshna kills Vivindhya. Despite their valor, the Yadavas waver when Salwa advances on his powerful car. Pradyumna rallies them, declaring he will defeat Salwa single-handedly, and the Yadavas continue to fight with renewed cheer. |
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| 17 Vasudeva describes Pradyumna's brave fight against Salwa, despite being wounded and falling senseless. Salwa thinks he has won, but Pradyumna's valor and armor save his life. Pradyumna ultimately emerges victorious, his bravery and strength inspiring awe. The battle is intense and fierce, with both sides displaying remarkable bravery and skill. |
| 18 Pradyumna scolds his charioteer for fleeing, saying it's not the Vrishni way. He urges a return to battle, warning that retreat will bring shame and ridicule from Krishna, Baladeva, Satyaki, and others. Honor and bravery matter more than life, and he demands to be taken back to fight Salwa or die trying. |
| 19 Vasudeva describes Pradyumna's charioteer skillfully guiding the horses back into battle, despite Salwa's attacks. Pradyumna showcases his prowess, dodging and cutting down weapons with ease. Celestials intervene, revealing Salwa's fate is to be killed by Krishna, not Pradyumna, who then spares his life. |
| 20 Vasudeva (Krishna) recounts his epic battle with Salwa, who attacked Dwaraka. Despite his army and charioteer being overwhelmed, Vasudeva fought on, using divine weapons and counter-illusions. The battle raged on, with both sides unleashing chaos, until Vasudeva emerged victorious, destroying Salwa's car and killing him. He returned to Dwaraka, welcomed back with grand celebrations. |
| 21 Vasudeva (Krishna) continues his epic battle with Salwa, using divine weapons to counter attacks. Despite being wounded, his charioteer Daruka remains loyal. A messenger arrives, bearing news of Vasudeva's father's death at Salwa's hands. Vasudeva is consumed by grief and rage, but regains consciousness and rises to face the enemy, driven by a desire for vengeance and justice. |
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| 22 Vasudeva (Krishna) defeats Salwa, returns to Dwaraka, and then visits the Pandavas in Hastinapura. He explains his delay, comforts Yudhishthira, and rejuvenates the Pandavas' spirits. After bidding farewell, Vasudeva departs with Subhadra and Abhimanyu, while the Brahmanas and citizens remain with the Pandavas, symbolizing hope and resistance in the face of adversity. |
| 23 The Pandavas, accompanied by their priest and guards, journey into the forest, distributing gifts to Brahmanas. The citizens of Kurujangala bid farewell to Yudhishthira, praising his virtue and righteousness. Arjuna assures them that their exile will ultimately bring glory and defeat their enemies. With heavy hearts, the Brahmanas and others return to their homes, while the Pandavas continue their journey, ready to face challenges and hardships. |
| 24 Yudhishthira asks his brothers to find a suitable spot in the forest to dwell for 12 years. Arjuna suggests Dwaitavana, a beautiful lake with abundant wildlife and virtuous inhabitants. They enter the sacred woods, beholding the forest's beauty, encountering ascetics and finding peace. Fatigued, they rest at a majestic tree, its branches bent with creepers, a symbol of strength and resilience. |
| 25 Markandeya visits the Pandavas in the forest, sharing stories of Rama and other great kings who faced similar challenges. He encourages Yudhishthira to remain firm in his promises and predicts his ultimate victory, restoring his prosperity and glory. Markandeya's wisdom and guidance offer solace to the Pandavas, and he departs, leaving them to ponder his words. |
| 26 Vaka, a revered Rishi, praises Yudhishthira for uniting Brahmana and Kshatriya customs. He stresses the importance of Brahmanas in a king's life, citing their role in conquering enemies and achieving salvation. Many prominent Brahmanas, including Dwaipayana and Narada, adore Yudhishthira, likening him to Indra in heaven, acknowledging his dedication to righteousness and leadership. |
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| 27 Krishna rebukes Yudhishthira for not showing anger, urging him to seek revenge against the Kauravas. She recalls their former glory, contrasting it with their current plight, and extols Bhima and Arjuna's strength. Krishna implores Yudhishthira to harness their might and vanquish their foes, emphasizing the importance of displaying fitting anger. |
| 28 Prahlada teaches Vali that balance is key, as excessive forgiveness leads to exploitation, while excessive might leads to fear. He advises using both judiciously, forgiving minor offenses and punishing repeated ones. Draupadi urges Yudhishthira to act against the Kauravas, citing Prahlada's wisdom that forgiveness has its limits and strength must be shown. |
| 29 Yudhishthira extols forgiveness as the supreme virtue, equivalent to Brahma, truth, and wisdom. He believes forgiveness will restore their kingdom, while anger leads to destruction. His speech highlights the transformative power of forgiveness, inviting all to embrace this sublime virtue, and illuminates its ability to triumph over adversity. |
| 30 Draupadi lamented the fate that had befallen her and the Pandavas, questioning God's justice as the wicked prospered while the virtuous suffered. She cited Yudhishthira's unwavering dedication to virtue, expressing deep grief at the seeming futility of their efforts. Her words resonated with a sense of injustice, wonder, and eternal questions surrounding the human experience. |
| 31 Yudhishthira emphasizes the importance of virtue, selflessly performing duties without attachment to consequences. He encourages faith and devotion, warning that doubt and transgression lead to darkness, while virtue and religion bring eternal bliss and immortality. |
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| 32 Draupadi urges Yudhishthira to act, stressing that success comes from effort, destiny, and chance. She encourages him to take action, citing examples of intelligent individuals achieving success through their efforts, while inaction leads to failure. She shares wisdom from a Brahmana and her father, highlighting the importance of prowess, planning, and adaptability in overcoming obstacles. |
| 33 Bhimasena urges Yudhishthira to take action, emphasizing virtue, wealth, and might. He encourages strategic thinking and collective strength to defeat enemies and reclaim their kingdom, citing examples and analogies. With enthusiasm, he reminds Yudhishthira of their ancestors' legacy and duty to protect their people, calling for courage and determination to restore their honor. |
| 34 Yudhishthira acknowledges Bhimasena's words, citing his own folly and Sakuni's cunning as the cause of their calamity. He honors his pledge to Duryodhana, prioritizing virtue and truth over reclaiming the kingdom. With a heavy heart, he expresses grief and helplessness, longing for the day they'll be reunited with their kingdom and honor restored. |
| 35 Bhima urges Yudhishthira to reclaim their kingdom, emphasizing the fleeting nature of life and the importance of fame, honor, and valor. He criticizes Yudhishthira's passive nature, saying it's unbecoming of a king and warrior. Bhima expresses his own grief and desire for battle, speaking for their allies, and warns that delay will embolden their foes. He urges Yudhishthira to resolve to slay their enemies. |
| 36 Yudhishthira acknowledges the difficulties in defeating their enemies, including Bhishma, Drona, and Karna. Vyasa appears, offering to dispel Yudhishthira's fears by imparting sacred knowledge. Vyasa tells Yudhishthira that Arjuna will emerge victorious and advises him to send Arjuna to receive divine weapons. Vyasa then imparts the science of Pratismriti and disappears, leaving Yudhishthira and his brothers to prepare for the great battle ahead. |
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| 37 Yudhishthira sends Arjuna to obtain celestial weapons from Indra, king of the gods. Arjuna sets out, facing challenges, and meets Indra in the sacred Himavat. Indra offers a boon, but Arjuna refuses, seeking celestial weapons to defeat enemies and bring victory to his brothers. Indra tells Arjuna to behold Shiva to receive the weapons. |
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| 38 Janamejaya asks Vaisampayana to tell the story of Arjuna's journey to acquire celestial weapons from Indra and Shiva. Arjuna faces challenges and performs intense austerities in the Himavat mountains, impressing the gods and Rishis. Shiva assures them he will fulfill Arjuna's desires, and the Rishis return delighted. |
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| 39 Arjuna battles a Kirata
(Shiva in disguise) and his companion Uma, using all his strength and arrows. Eventually, he realizes the Kirata's divinity and surrenders, worshiping him with a clay image and floral garlands. Shiva reveals his true form, grants Arjuna a weapon, and predicts his victory. Arjuna bows to Shiva, acknowledging his power and seeking his grace. |
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| 40 Shiva reveals Arjuna's past life as Nara, friend of Vishnu, and grants him the powerful Pasuputa weapon, imparting its secrets. The earth trembles, gods behold its embodied form, and Arjuna's evil qualities are dispelled. Shiva commands Arjuna to ascend to heaven, leaving him with the Gandiva bow, a symbol of their divine connection. |
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4 Kairata Parva 10 42.7 35:35
| 41 The gods and goddesses grant Arjuna celestial weapons and foretell his victories, acknowledging his past life as Nara and his destiny as a hero. They bestow upon him their weapons, including the Pasuputa, Varuna's nooses, Yama's mace, and Kuvera's Antarddhana. Indra offers to take Arjuna to heaven, and the gods confer their blessings, predicting his triumph and eventual ascent to heaven. |
| 42 Arjuna beholds Indra's celestial car, adorned with weapons and flags, and ascends to heaven with Matali. He performs rituals, repeats prayers, and bids farewell to the earth. In the firmament, he sees various celestial regions, heroes, sages, Gandharvas, and Apsaras. Arriving at Indra's gates, he sees the elephant Airavata and enters Amaravati, the heavenly capital. |
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| 43 Arjuna enters Amaravati, beholding celestial gardens and cars. He's hailed by Apsaras and Gandharvas, meeting various celestials. Indra embraces him, touching his head with perfumed hands. Together, they shine like sun and moon, as Gandharvas sing and nymphs dance, captivating all with their beauty. |
| 44 Arjuna is honored by gods and Gandharvas, receiving celestial weapons, including the thunderbolt. He spends five years in heaven, learning music and dance from Chitrasena, but his mind remains restless, consumed by thoughts of his family's suffering and a burning desire for revenge against the Kauravas. |
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| 45 Indra asks Urvasi to teach Arjuna the art of lovemaking, citing his mastery of all other arts. Chitrasena conveys the message, praising Arjuna's virtues. Urvasi, smitten, agrees, citing her friendship with Chitrasena and obligation to Indra. She accepts Arjuna as her lover, already under the god of love's influence. |
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| 46 Arjuna, in heaven, meets Urvasi, who is smitten with him. He refuses her advances, reverencing her as his mother, despite her beauty and charm. Urvasi curses him to spend a year as a dancer, unregarded by women and devoid of manhood. Indra consoles Arjuna, assuring him the curse will ultimately prove beneficial, and his power will be restored after the year. |
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| 47 Indra reveals to Lomasa that Arjuna, a Kshatriya, has earned a place among the gods through his virtues. He discloses that Arjuna is his son, born to Kunti, and has come to heaven to acquire divine weapons. Indra shares the tale of Nara and Narayana, reborn as Krishna and Arjuna, and entrusts Lomasa to protect Yudhishthira from Rakshasas. |
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5 Indralokagamana Parva 10 32.8 27:20
| 48 Dhritarashtra confides in Sanjaya, "Arjuna's boundless energy and determination will lead to our defeat. No one can stand against him, not even Drona, Karna, or Bhishma. His wrath and prowess are unmatched, and his shafts leave no survivors. He is an invincible destroyer, created by fate to devour my sons. Who can defeat him?" |
| 49 Sanjaya warns Dhritarashtra that the Pandavas' rage and humiliation will lead to the Kuru clan's downfall. He recounts Arjuna's bravery, including his encounter with Lord Shiva, and his support from Lord Krishna. Dhritarashtra laments his sons' foolishness, led by Duryodhana, and fears their destruction at the hands of the superior Pandavas. |
| 50 Janamejaya asks why Dhritarashtra allowed Duryodhana to provoke the Pandavas, leading to their exile. Vaisampayana explains that the Pandavas survived on wild produce and deer meat, sharing their food with accompanying Brahmanas. Yudhishthira supported 10,000 Brahmanas, and Draupadi cared for her husbands and the Brahmanas like a mother. They spent their days in study, prayer, and sacrifice, awaiting Arjuna's return. |
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| 51 Dhritarashtra, anxious and grief-stricken, confides in Sanjaya about the impending doom of his sons, led by Duryodhana, at the hands of the mighty Pandavas and Krishna. He recalls Vidura's warning of a devastating bloodshed and sees no escape from the impending battle, which will determine the fate of the Kurus. |
| 52 Bhima urges Yudhishthira to let him kill the Dhartarashtras, but Yudhishthira refuses, committed to honoring his promise. Sage Vrihadaswa appears, and Yudhishthira shares his lamentations. Vrihadaswa offers to tell the story of King Nala, who suffered a similar fate, and Yudhishthira listens intently, hoping to find solace in the tale. |
| 53 Vrihadaswa tells Yudhishthira about King Nala's exceptional qualities, strength, and beauty. Nala's desire for offspring is granted by Damana, who bestows a daughter, Damayanti, and three sons. Damayanti's beauty surpasses all others, and her fame spreads. Nala and Damayanti develop an attachment, hearing of each other's virtues. A swan praises Nala to Damayanti, kindling her desire to meet him, and returns to Nala, conveying her interest, setting the stage for their union. |
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| 54 Vrihadaswa continues the story, describing Damayanti's growing love for Nala, her distress, and her father's decision to hold a Swayamvara. Kings assemble, and Indra and the Lokapalas, intrigued, decide to attend. However, they encounter Nala, are struck by his beauty, and ask him to be their messenger, abandoning their original plan. Nala, unaware of the divine intervention, is thrust into a crucial role, his fate now intertwined with that of the gods. |
| 55 Nala, the gods' messenger, approaches Damayanti, captivated by her beauty. She asks his identity and purpose, and he reveals the gods' desire to marry her. He explains his entrance was made possible by their power, and she must decide between her love for him and the gods' proposal, her heart in turmoil. |
| 56 Damayanti passionately pleads with Nala to accept her love, threatening to end her life if he refuses. Nala, bound by his promise to the gods, urges her to choose one of them instead, extolling their power and glory. Damayanti proposes a solution: Nala should attend the Swayamvara with the gods, and she will choose him, absolving him of blame. Nala returns to the gods, recounting their conversation, leaving their love's fate in their hands. |
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| 57 Damayanti, unable to distinguish Nala from the gods, prays for guidance. The gods reveal their divine attributes, and Nala is revealed as a mortal. Damayanti chooses him, and the gods bestow eight boons. The kings and gods depart, and Bhima celebrates the wedding. Nala and Damayanti rule wisely, perform sacrifices, and have two children, living a life filled with love, devotion, and divine blessings. |
| 58 Kali, consumed by anger, seeks to curse Damayanti for choosing Nala. The gods intervene, extolling Nala's virtues and warning Kali that cursing him would be futile and self-destructive. Kali plots revenge, vowing to possess Nala, usurp his kingdom, and sever his union with Damayanti, devising a sinister plan to manipulate fate and bring ruin upon Nala's life. |
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| 59 Kali, seeking revenge, possessed Nala after he failed to wash his feet before prayer. Nala, under Kali's influence, gambled away his wealth and kingdom to Pushkara, aided by Dwapara. Despite efforts by friends and citizens to intervene, Nala continued to gamble, his judgment clouded by Kali's dark force. Damayanti's pleas fell on deaf ears, and the citizens departed in sorrow, convinced their king was lost forever. Nala's downfall was complete, his kingdom and reputation reduced to nothing. |
| 60 Damayanti, desperate to save her children, begged Varshneya to take them to her father's kingdom, Kundina, and leave them there with the royal car and horses. With a heavy heart, Varshneya agreed, bid farewell to Bhima, and set off for Vidarbha. After entrusting the children and belongings to Damayanti's kin, he wandered, grief-stricken, until he reached Ayodhya, where he entered King Rituparna's service as charioteer, his heart still sorrowful. |
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6 Nalopakhyana Parva 28 151.8 2:33:50
| 61 Nala, once a mighty king, now lost and despairing, had his wealth and kingdom taken by Pushkara. Damayanti, his faithful wife, remained by his side as they left the city, living on water alone for three nights. Nala's attempt to catch birds for food left him naked and ashamed. Damayanti, tears streaming down her face, refused to leave him, and together they sought refuge in the country of the Vidarbhas, hoping for a glimmer of hope in their darkest hour. |
| 62 Nala, in tattered attire, comforted Damayanti, his devoted wife, as they wandered, exhausted and hungry. They reached a traveler's shed, where Nala fell asleep with Damayanti on the ground, their bodies entwined. Damayanti slept profoundly, but Nala, torn by conflicting emotions, decided to desert her, leaving her vulnerable. He returned, weeping and wailing, his heart heavy with grief, ultimately forsaking his beloved wife, his soul lost in despair. |
| 63 Damayanti, awakening in the forest, discovered Nala's absence and shrieked in despair. She searched frantically, lamenting his desertion, her heart shattered. A serpent seized her, but a huntsman rescued her, only to attempt to woo her. Damayanti, fierce with wrath, cursed him, and he fell lifeless, her anger extinguishing his lustful flames. |
| 64 Damayanti, wandering in the forest, asked a mountain and then a hermitage if they had seen Nala. The ascetics consoled her, predicting a reunion, but vanished. Undeterred, she continued her search, asking every tree, river, and creature if they had seen her husband. Eventually, she joined a caravan of merchants, led by Suchi, who offered to help her find Nala. With renewed hope, she continued her search. |
| 65 Damayanti joined a caravan led by Suchi, but a wild elephant attack killed many and she was blamed and threatened. Fleeing in shame, she entered the city of Suvahu, where the queen-mother took her in and offered to help find Nala. Damayanti accepted, on conditions, and was welcomed by Princess Sunanda. In the palace, she found solace and hope. |
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| 66 King Nala, abandoning Damayanti, entered a forest fire and found a snake, Karkotaka, who begged for rescue from a curse. Nala agreed, and the snake bit him, transforming his appearance. The snake promised prosperity, skills to defeat enemies, and reunion with his family, then vanished, sending Nala to Ayodhya to learn dice from King Rituparna. |
| 67 Nala, as Vahuka, lived in Rituparna's palace, hiding his true identity. He recited a nightly sloka, lamenting Damayanti's fate, his heart heavy with sorrow. Jivala asked about his sorrow, and Nala shared a story of a man who separated from his wife, revealing his own pain. |
| 68 Bhima sent Brahmanas to find Nala and Damayanti, promising a reward. Sudeva found Damayanti in the king of Chedi's palace, sitting with Sunanda. Damayanti, eager for news, asked about her relatives, and wept bitterly. The queen-mother, concerned, asked Sudeva about Damayanti's identity and plight, and vowed to help reunite her with Nala. |
| 69 Sudeva revealed Damayanti's identity, and she was reunited with her family. She implored her mother to find Nala, and the king sent Brahmanas to search for him. Damayanti's words, filled with longing and sorrow, were recited in every realm, hoping to find Nala and bring him back to her. |
| 70 Parnada returned to Vidarbhas, found Damayanti, and recounted his journey. He repeated her words to King Rituparna, but got no response. Vahuka, the king's charioteer, showed kindness and praised Damayanti's virtue. Damayanti asked her mother to keep her plan secret and sent Sudeva to Ayodhya to bring Nala back, promising a reward if he succeeded. |
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| 71 King Rituparna asked Vahuka to take him to Damayanti's Swayamvara in a day. Nala, filled with grief, agreed, hoping to see Damayanti. He selected strong horses and yoked them to the chariot. Despite doubts, the horses proved their strength, and the chariot rose into the sky. Varshneya was amazed by Vahuka's skill, wondering if he was Nala himself. They set off with great speed, suspecting Vahuka might be Nala. |
| 72 Nala's garment fell off, but he deemed it too far away to retrieve. Rituparna boasted he could calculate the leaves and fruits on a Vibhitaka tree. Vahuka was skeptical, but Rituparna insisted he was correct. They agreed Vahuka would count in exchange for Rituparna teaching him dice. Kali, the evil spirit, was released from Nala's body, ending his suffering. Nala regained his true form and continued to Vidarbha, his heart full of joy and anticipation. |
| 73 Rituparna's chariot rattled into Vidarbhas, delighting Nala's horses and Damayanti. Bhima welcomed him, but Rituparna's true intention remained hidden. Damayanti, still hoping to see Nala, sent a search party. Uncertainty filled the air. |
| 74 Kesini asked Vahuka about Nala's whereabouts, but he replied that even Varshneya didn't know, as Nala was in disguise. Damayanti's heart ached as Kesini reported this, and she recalled the Brahmana's words about Nala's desertion. Nala, overcome with emotion, spoke of his misfortune and calamity, his tears flowing. Damayanti's heart went out to him, and she knew she had to find a way to reunite with him. |
| 75 Damayanti suspected Vahuka was Nala and sent Kesini to investigate. Kesini reported back, describing Vahuka's extraordinary abilities, including controlling elements and cooking without fire. Damayanti was convinced and sent Kesini to retrieve meat he had prepared. Tasting it, she knew it was Nala's work and wept aloud. She then sent her children to meet Vahuka, who embraced them and wept, his sorrow evident. |
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| 76 Damayanti brought Nala to her apartments, and he explained his desertion was caused by Kali. Damayanti swore her devotion, and the Wind-god testified to her truthfulness. A floral shower confirmed their reunion, and Nala embraced Damayanti and their children, rekindling their love. |
| 77 King Nala and Damayanti reunited, bringing joy to all. Nala showed humility and forgiveness, and Rituparna asked for forgiveness and shared secrets. Their reunion was a testament to true love and friendship, inspiring generations. Nala and Damayanti's story was etched in the hearts of the people forever. |
| 78 King Nala returned to his kingdom, determined to reclaim his throne and wife from his brother Pushkara. He proposed a high-stakes game of dice or battle, and emerged victorious, winning back his wealth and kingdom. Showing mercy, he granted Pushkara his life and freedom, and was hailed by his subjects as a wise and fair ruler. |
| 79 Vrihadaswa told the story of King Nala, who regained his kingdom and wife after a game of dice. Yudhishthira, inspired, asked Vrihadaswa to teach him the science of dice. Afterward, Yudhishthira heard that Arjuna was engaged in severe ascetic penances, and he began to grieve, seeking comfort in the forest. |
| 80 The Pandavas were filled with sorrow and grief after Arjuna left Kamyaka. Draupadi lamented his absence, remembering his prowess and beauty. Bhimasena, Nakula, and Sahadeva comforted her, recalling Arjuna's bravery and strength. They longed for his return, feeling lost and cheerless without him. The forest seemed empty and dull without Arjuna, and the Pandavas' lives seemed empty without their dear brother. |
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7 Tirtha-yatra Parva 101 444 6:10
| 101 Indra led the gods against Vritra, but fled in fear from the Kalakeyas. Vishnu and the gods empowered Indra, who slew Vritra with the Vajra. However, Indra still fled, thinking Vritra lived. The celestials rejoiced, slew the Danavas, and pursued them into the sea, where they plotted to destroy the worlds by targeting asceticism and knowledge. |
| 102 The Kalakeyas attacked ascetic retreats at night, devouring Brahmanas and Munis. The earth was littered with bodies and bones, and the universe was filled with terror. The gods, including Indra, sought Narayana's protection, praising his past achievements and begging for his help against the Kalakeyas. |
| 103 The celestials begged Vishnu to save the universe from the Kalakeyas, who were killing Brahmanas at night. Vishnu advised them to seek Agastya's help to dry up the ocean, where the Kalakeyas had taken refuge. The gods praised Agastya's past exploits and requested his aid, which he granted, bringing hope and security to the universe. |
| 104 Vindhya, jealous of Meru, tried to obstruct the sun and moon's path. Agastya intervened, promising to prevent Vindhya's growth until his return from the southern region. Later, the gods asked Agastya to drink up the ocean to defeat the Kalakeyas, and he agreed, beginning the feat with his immense power. |
| 105 Agastya drank up the ocean, astonishing the gods and saints. The gods praised him, then slew the demons exposed by the receding waters. A few surviving demons fled to the nether regions. The gods asked Agastya to refill the ocean, but he replied that the water had been digested, leaving them perplexed. |
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| 106 King Sagara, sonless, performed penances on Mount Kailasa, seeking a son. Lord Shiva granted him 60,000 sons from one wife, but they would perish together, and a single son from the other, who would perpetuate his race. The king's sons were born, but were impious and burnt to ashes by sage Kapila's glance. |
| 107 King Sagara's 60,000 sons, born from Lord Shiva's boon, were burnt to ashes by sage Kapila's glance. His grandson Ansuman retrieved the sacrificial horse and purified his fathers. The prophecy of Kapila was fulfilled when Bhagiratha, Ansuman's descendant, brought the Ganges to earth, reviving Sagara's sons. |
| 108 King Bhagiratha renounced his throne to bring the Ganges to earth, reviving his ancestors, Sagara's 60,000 sons, burnt to ashes by Kapila's glance. He practiced austerities for 1,000 years, and Ganga descended to earth, sustained by Siva's favor. |
| 109 Bhagiratha requested Siva to sustain the Ganges' descent to earth. The Ganges fell, separating into three streams, and flowed towards the sea, reviving Sagara's sons and filling the sea. Siva returned to Kailasa, and Bhagiratha adopted Ganga as his daughter, fulfilling his wish. |
| 110 Rishyasringa, a powerful saint, was born to Vibhandaka and a hind due to a celestial nymph's curse and Brahma's prophecy. King Lomapada sought his help to bring rain to his land, and a courtesan was sent to allure him. Yudhishthira asked Lomasa to elaborate on Rishyasringa's story, including his birth, ability to bring rain, and relationship with Santa. |
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| 111 A courtesan, sent by King Lomapada, tempted Rishyasringa with her charm and beauty. He was overwhelmed, lost his sense, and became distressed. His father, Vibhandaka, noticed his state and asked if anyone had visited him. The courtesan's plan worked, and Rishyasringa was smitten, his life about to take a dramatic turn. |
| 112 Rishyasringa described a beautiful religious student who visited him. The student had a mass of hair, a golden complexion, and lotus-like eyes. He wore a beautiful ornament and golden strings that jingled when he moved. His clothes were fragrant, and his voice was pleasant. He carried a fruit that leaped up to the sky and beat it like a drum. He clasped Rishyasringa's body, kissed him, and gave him sweet fruits and water. Rishyasringa's heart was saddened by the student's departure, and he yearned to go to him and practice the same religious observances. |
| 113 Vibhandaka warned Rishyasringa about the courtesan, a Rakshasa intent on obstructing his penance. She persisted, enticing him to the king's palace, where he married Santa. Vibhandaka's wrath turned to paternal love when he saw his son's happiness and Santa's devotion. He instructed Rishyasringa to return to the forest after fathering a child and fulfilling his duties. The hermitage became a sacred site, attracting seekers of purification and spiritual growth. |
| 114 Vaisampayana narrated Yudhishthira's journey to the sea where the river Ganga flows. Lomasa shared stories of saints and gods, including Rudra's sacrifice. Yudhishthira and his brothers made libations to their fathers and beheld the divine forest. Lomasa explained the altar's significance, instructing Yudhishthira to recite words of truth and ascend it for valour and strength. With the ceremony complete, they proceeded to the Mahendra hill. |
| 115 Yudhishthira sought Parasurama's presence in the divine forest. Akritavrana narrated Parasurama's story, including his father Jamadagni's marriage to Satyavati and the mix-up in the boons granted by Bhrigu. Parasurama was born with splendor and grace, excelling in Vaidik lore and military art. He vanquished the military caste, killing King Kartavirya Arjuna, and his exploits were renowned throughout the land. |
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| 116 Akritavrana told Yudhishthira about Jamadagni's life, including his marriage to Renuka and their five sons, with Rama being the youngest but most superior. Rama avenged his father's death, killing Arjuna and his kinsmen, and his legend grew as a champion of justice and righteousness. |
| 117 Rama avenged his father Jamadagni's death, killing Kartavirya's sons and exterminating the military caste seven times. He performed a mighty sacrifice, built a golden altar, and bestowed the earth upon Kasyapa. His legend grew, and his name became synonymous with valor and righteousness. Yudhishthira worshipped him and learned from his wisdom. |
| 118 Yudhishthira, with his brothers and Krishna, visited sacred bathing spots, performing rituals and offering libations. They reached Godavari, where Yudhishthira was freed from his sins. He heard Arjuna's story at Agastya's holy spot and saw shrines of various gods at Suparaka. After 12 days of austerity, Valarama and Krishna
arrived, lamenting the Pandavas' state. |
| 119 Valarama questioned the value of virtue, citing Yudhishthira's suffering despite his righteousness. He praised Yudhishthira's commitment to virtue and lamented the Pandavas' fate, particularly Bhima's emaciated state. Valarama predicted Bhima's future vengeance and wondered how Panchali endured the hardships of the forest. |
| 120 Satyaki urged action, praising Yudhishthira's virtue and vowing to defeat Duryodhana. He boasted of his abilities and praised Samva, urging the Yadus to march out and kill the Kurus. Krishna agreed, but noted Yudhishthira's commitment to truth and virtue. Yudhishthira thanked Satyaki, and the Pandavas and Yadus parted ways. |
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| 121 Lomasa told Yudhishthira about sacred spots, including King Nriga's sacrifice that pleased Indra and King Gaya's seven magnificent sacrifices that gratified Indra and priests. He encouraged Yudhishthira to bathe in the Payosini river to cleanse his sins. Yudhishthira listened intently, eager to learn more. |
| 122 Lomasa told Yudhishthira about Chyavana, who practiced austerities by a lake, becoming covered in ants. Sukanya, King Saryati's daughter, pierced Chyavana's eyes with thorns, thinking him a glow-worm. Chyavana demanded her hand in marriage as forgiveness, and she devoted herself to him, practicing penances and worship. |
| 123 The twin Aswins, smitten by Sukanya's beauty, offered to restore her husband Chyavana's youth if she chose one of them. Sukanya remained faithful, and the Aswins revived Chyavana's youth after they all entered a tank. Sukanya chose her restored husband, and the Aswins ascended to heaven, delighted. |
| 124 Chyavana defied Indra, offering Soma juice to the Aswins, citing their beauty, grace, and kindness. Indra threatened to strike him with his thunderbolt, but Chyavana stood firm, paralyzing Indra's arm and summoning a demon, Mada, to challenge the celestial. |
| 125 Lomasa told Yudhishthira about Chyavana's victory over Mada and Indra's plea for mercy. He showed him a lake where Chyavana spread his fame and instructed him to offer libations and visit nearby holy sites, including Archika hill, where saints and celestials performed austerities and attained eternal regions. |
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| 126 Yudhishthira asked about Mandhata's birth and achievements. Lomasa explained that Mandhata was born to Yuvanaswa, who drank sacred water meant for his wife, producing a son with extraordinary strength and valour. Mandhata conquered the three worlds, performed sacrifices, and attained a position equal to Indra's. |
| 127 King Somaka had 100 wives but no son until old age. His only son Jantu was pampered by his mothers. When Jantu was stung by an ant, Somaka rushed to soothe him. Desiring more sons, Somaka agreed to sacrifice Jantu's fat to gain 100 sons, rebirthing Jantu with a golden mark. |
| 128 Somaka sacrificed his son Jantu for 100 sons. The priest suffered in hell for officiating. Somaka shared the punishment, taking responsibility. Afterward, he was freed, reunited with the priest, and able to enjoy blessings. His hermitage granted blessings to those who spent 6 nights there. |
| 129 Lomasa told Yudhishthira about the place's history, where kings and saints performed sacrifices. The lord of beings performed a 1,000-year sacrifice, and Yayati rivaled Indra's prowess. A Pisacha woman spoke of the place's virtues, and Yudhishthira bathed in the holy river Yamuna, beholding all worlds and seeing Arjuna's future glory. |
| 130 Lomasa told Yudhishthira that this spot guarantees heaven for those who die here. Thousands come to die here, and Daksha's blessing promises a place in heaven. Sacred rivers like Saraswati and Vipasa flow here, and spots like Sindhu, Prabhasa, and Vishnupada are nearby, filled with spiritual energy. |
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| 131 A hawk and pigeon sought shelter with King Usinara, debating virtue and survival. The king refused to surrender the pigeon, offering his own flesh instead. Indra and Agni revealed themselves, impressed by the king's selflessness. His glory endured, and he ascended to heaven, a testament to sacrifice and compassion. |
| 132 Ashtavakra, a child prodigy born with eight physical deformities, corrected his father's recitation of the Shastras from the womb, earning a curse. He later defeated Vandin in a controversy at King Janaka's sacrificial ground, proving his worth despite his challenges. |
| 133 Ashtavakra, a young Brahmana, was blocked from entering King Janaka's sacrificial ground. He claimed his right to enter, citing his Vedic knowledge. The warder challenged him to recite a verse, which he did, impressing the king. Ashtavakra answered the king's riddles correctly, demonstrating his mastery of the Vedas. He was granted admittance and introduced to Vandin, a learned Brahmana, and prepared to defeat him in controversy. |
| 134 Ashtavakra and Vandin engaged in an intellectual battle, exchanging numerical riddles. Ashtavakra emerged victorious, impressing King Janaka. Vandin, revealed as King Varuna's son, was spared. Ashtavakra was reunited with his father, Kahoda, and worshipped by Brahmanas. He bathed in the Samanga river, straightening his limbs and gaining purification. The river became sacred, and Lomasa encouraged Yudhishthira to bathe there to cleanse himself of sin. |
| 135 Lomasa told the story of Yavakri, who sought Vedic knowledge through intense austerities, impressing Indra. Despite warnings, Yavakri persisted, gaining boons but also pride. His father, Bharadwaja, cautioned him against arrogance, sharing the story of Medhavi, who suffered a similar fate. Yavakri ignored the warnings, offending Raivya, who cursed him, leading to his downfall. |
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| 136 Yavakri's fate was sealed when he propositioned Raivya's daughter-in-law, who trapped him. Raivya created a demon and female from his hair and commanded them to kill Yavakri. The demon slew Yavakri with a spear, piercing his heart. Yavakri's pride and lust led to his downfall, serving as a cautionary tale. |
| 137 Bharadwaja returned to his hermitage to find his son Yavakri slain by a demon summoned by Raivya. The sacrificial fires did not welcome him, and the blind Sudra warder revealed the tragic tale. Bharadwaja lamented, cursing Raivya's son, and cremated Yavakri's body before entering a blazing fire himself, consumed by grief. |
| 138 Paravasu killed his father Raivya, mistaking him for a deer. He confessed to Arvavasu, who observed a vow to atone for the sin. Later, Paravasu accused Arvavasu of being a Brahmana-slayer, leading to his expulsion. Arvavasu performed severe penances, worshiping the Sun, and was vindicated when the celestials restored Raivya to life and absolved Paravasu's sin. |
| 139 Lomasa guided Yudhishthira through the mountains, warning him of dangers and invoking divine protection. Yudhishthira listened intently, determined to overcome challenges ahead. He instructed his brothers to protect Krishna and practice cleanliness, relying on Bhima's strength and his twins' bravery. With Lomasa's guidance and his brothers' support, Yudhishthira ventured forth, seeking victory. |
| 140 Yudhishthira longed to see Arjuna, praising his virtues and prowess in battle. He recalled their past prosperity and Arjuna's strength, now lost. With determination, he resolved to reach Gandhamadana mountain, where Arjuna might be, by practising austerities and facing challenges. Only the pure of heart could reach this sacred place, free from impurities and dangers. |
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| 141 Lomasa told the Pandavas about the celestial mountain Mandara, where they'd see the sacred river Alakananda, born from the jujube tree. He shared the story of Vishnu lifting the earth from the depths as a boar, restoring balance to the universe. The celestials, led by Brahma, had witnessed this feat and praised Vishnu's power. Inspired, the Pandavas continued their journey with eagerness and devotion. |
| 142 Vaisampayana continued, "The Pandavas journeyed to Gandhamadana, encountering diverse natural wonders. With senses under control, they passed through rugged terrain, beholding various beasts. A violent wind and shower struck, reducing visibility and causing confusion. They sought shelter, reuniting after the storm and proceeding towards Gandhamadana with determination and courage." |
| 143 Draupadi, exhausted and delicate, fell to the ground, unable to bear the journey's hardships. Nakula rushed to her aid, appealing to Yudhishthira for comfort. The king lamented his addiction to dice, feeling remorse for failing to provide her with a happy life. Brahmanas performed rites to restore her health, and the Pandavas tended to her with soothing words and gentle touch. Bhima summoned his son Ghatotkacha to carry them safely through the treacherous mountains, and with his help, they continued their journey, united and determined. |
| 144 The Pandavas, carried by Rakshasas, reached the Kailasa mountain and the hermitage of Nara and Narayana. They beheld celestial trees, a jujube tree, and a sacred lake. Welcomed by sages, they received blessings, water, flowers, and roots. Dwelling with Brahmanas, they offered oblations, practiced meditation, and found peace in the divine energy of the hermitage. Their weary souls revitalized, they spent days in contemplation and nights in joyous celebration, surrounded by sages and natural beauty. |
| 145 Bhima, seeking the celestial lotus, faced numerous challenges on Gandhamadana peak. He overcame fierce beasts and plants, and marveled at a beautiful plantain tree and romantic lake. Then, he met Hanuman, who obstructed his path. Hanuman rebuked Bhima for awakening him and warned him of the impossibility of proceeding further. Bhima explained his quest, and Hanuman, with deep understanding, warned him of the treacherous path ahead, requiring great strength and courage to succeed. |
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| 146 Vaisampayana continued, "Bhima, proud of his strength, encountered Hanuman, who challenged him to move his tail. Bhima failed, despite his best efforts. Humiliated, he sought Hanuman's refuge and asked about his identity. Hanuman revealed himself as the son of the wind-god and a friend of Sugriva, sharing stories of Rama and Sita's abduction. Bhima listened intently, his pride forgotten, seeking Hanuman's refuge." |
| 147 Hanuman told Bhima about his journey with Rama, finding Sita in Lanka, and Rama's victory over Ravana. He requested a boon to live as long as Rama's story was told and was granted it. Hanuman resides in the forest, entertained by celestial beings singing Rama's praises. He revealed to Bhima that the path he sought was a celestial one, but directed him to the accessible lake. |
| 148 Hanuman shared tales of his adventures with Rama, from their first meeting to the battle against Ravana. He recounted his ocean leap, finding Sita, and Rama's victory. With a smile, Hanuman directed Bhima to the lake, surrounded by trees, flowers, and birdsong, and bid him farewell with a nod of reassurance. |
| 149 Hanuman revealed his enormous form to Bhima, who was amazed and frightened. Hanuman shared wisdom on duties, respecting gods, and governance, emphasizing wise counsel, diplomacy, and punishment. He encouraged Bhima to follow his path with humility and restraint, and directed him towards the Saugandhika wood, warning him to respect his duties and the gods. |
| 150 Vaisampayana said, "Hanuman embraced Bhima, restoring his strength. He asked Bhima to keep their meeting secret, offering to destroy Duryodhana or bind him. Bhima declined, asking only for Hanuman's goodwill. Hanuman promised to aid the Pandavas, joining their battle cries from Arjuna's flagstaff. With a final farewell, Hanuman vanished, leaving Bhima grateful for his support." |
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| 151 Vaisampayana said, "Bhima journeyed through Gandhamadana, marveling at Hanuman's splendor and Rama's greatness. He saw elephants, deer, and rivers, and fearlessly ventured into the forest, driven by the scent of lotuses. As the sun peaked, he found a majestic river teeming with golden lotuses, and the Saugandhika lotuses, shining like the sun, filling his heart with joy." |
| 152 Vaisampayana said, "Bhimasena reached Kailasa cliff and found a beautiful lotus lake, surrounded by woods, guarded by Rakshasas. The lake was filled with golden lotuses, birds, and had a wide-spreading shade. Bhima drank the ambrosial water and saw celestial lotuses. The lake was Kuvera's sporting region, held in high regard by Gandharvas and celestials. Rakshasas, named Krodhavasas, guarded the lake and demanded to know Bhima's business." |
| 153 Bhima, son of Pandu, refused to seek Kuvera's permission to gather Saugandhika lotuses for Panchali, citing Kshatriya morality. The Rakshasas tried to stop him, but he fought them off with his mace, killing many. Victorious, Bhima gathered the lotuses, restoring his strength. Kuvera granted permission, and the Rakshasas returned, seeing Bhima delighting in the lotuses. |
| 154 Vaisampayana said, "Bhima gathered rare flowers, but a violent wind arose, portending battle. Yudhishthira prepared for combat, searching for Bhima. Krishna explained Bhima's quest for more lotuses. The Pandavas followed, finding Bhima victorious amidst slain Yakshas. Yudhishthira rebuked Bhima, cautioning against rash actions. They sported in the lake, but were interrupted by the garden's warders, pacified by Yudhishthira's wisdom." |
| 155 Yudhishthira recalled their journey to sacred tirthas, woods, and mountains, seeking blessings and wisdom. He asked Bhima about reaching Vaisravana's abode, but a celestial voice directed them to return to Nara and Narayana's hermitage, then proceed to Vrishaparva's and finally Arshtisena's, to behold Kuvera's abode. The voice left everyone in awe, and Dhaumya advised Yudhishthira to obey, which he did, dwelling pleasantly with his brothers and Panchali. |
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| 156 Bhimasena rushed back to find his family being carried off by Jatasura. Yudhishthira rebuked the Rakshasa, while Sahadeva challenged him to fight. Bhima arrived, his strength and valor evident, and slew the Rakshasa after a fierce battle, saving his family. The Pandavas reunited, celebrated Bhima's bravery, and reaffirmed their love and loyalty for each other. |
| 157 Yudhishthira and his brothers, with Draupadi, journeyed to the mountain Sweta, led by Lomasa. After 17 days, they reached the Himalayas and Vrishaparva's hermitage, where they spent 7 nights. Vrishaparva gave them instructions and they continued on, beholding the mountain's beauty and wonders. |
| 158 Yudhishthira and his brothers met Arshtishena, a sage who had consumed
his sins through asceticism. He advised Yudhishthira to follow virtue and honor his superiors. He described the wonders of Gandhamadana, warning them not to go beyond the summit, and predicted Yudhishthira's future conquest of the earth. |
| 159 Janamejaya asked about the Pandavas' stay on Gandhamadana mountain. They lived there for five years, eating fruits and deer meat, and listening to Lomasa's stories. Bhima battled Rakshasas and Yakshas, slew Maniman with his mace, and emerged victorious, earning great acclaim for his bravery and strength. |
| 160 Yudhishthira and his brothers found Bhima victorious but wounded, surrounded by Rakshasa bodies. Kuvera arrived, angry but pleased with Bhima's bravery, and forgave him. He explained that the Rakshasas were destined to die and thanked Bhima for releasing him from a curse. Kuvera departed, praising Bhima's bravery. |
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| 161 Kuvera advised Yudhishthira on patience, ability, timing, and prowess. He praised Arjuna's honesty and bravery, warning about Bhima's rashness. Kuvera offered protection, food, and access to his region, then vanished with his followers. The Pandavas enjoyed the forest, freed from Agastya's curse. |
| 162 Dhaumya described the king of mountains, Mandara, where Indra and Vaisravana preside. The Sun rises from here, illuminating the world. He spoke of the abodes of Yama, Brahma, and Vishnu, and the Sun's unceasing journey, influencing created things, dealing life and motion to all beings. |
| 163 The Pandavas, awaiting Arjuna's return, delighted in the mountain's beauty, filled with flowers and bird cries. After five years, Arjuna returned with celestial weapons, reuniting with his brothers, and bringing joy to the grief-stricken Pandavas. |
| 164 Arjuna returned in Mahendra's car, yoked with horses as swift as lightning. He bowed to Dhaumya, Ajatasatru, and Vrikodara, and greeted Krishna. The brothers rejoiced, and Arjuna eulogized the king. He gave his mother precious gems and related his journey, learning weapons from Sakra, Vayu, and Siva. |
| 165 Vaisampayana said, "Dhananjaya and brothers paid homage to Yudhishthira. Celestial music sounded, and Indra arrived in a golden car. Yudhishthira worshiped him, and Arjuna stood humbly. Indra blessed Yudhishthira, predicting his rule, and praised Arjuna's strength and wisdom. This meeting brings bliss to those who study it with rapt attention." |
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| 166 Arjuna recounted his experience in heaven to Yudhishthira, describing his battle with Shiva. Shiva swallowed up Arjuna's weapons, but eventually granted him the Pasupata weapon. Arjuna was overjoyed and grateful, knowing the weapon would make him invincible. Yudhishthira praised Arjuna's bravery and devotion. |
| 167 Arjuna learned weapons from Indra in heaven, gaining proficiency and admiration. Indra praised him, saying none could conquer him, and asked him to slay the Nivata-Kavachas as his preceptor's fee. Arjuna received a celestial car, diadem, ornaments, mail, and a durable string for Gandiva, and set out to face the challenge. |
| 168 Arjuna beheld the ocean, then entered the demons' city with Matali, frightening them with the chariot's rattling sound. He wound his shell, Devadatta, terrifying the beings. The Nivata-Kavachas appeared, and a dreadful battle ensued, with shafts flying in all directions, and the gods cheering Arjuna on. |
| 169 Arjuna fought the Nivata-Kavachas, piercing each with ten arrows. The steeds trampled the sons of Diti, and the Danavas fell by hundreds. Matali guided the steeds with ease, and Arjuna burned the demons with Brahma's weapons, cutting off their arms and piercing them again, his valor unyielding. |
| 170 Arjuna fought the Nivata-Kavachas, crushing their rocky shower with arrows and drying up their watery shower with Visoshana. He resisted their illusions of fire and wind, but a dense darkness fell, and Matali fell off. Arjuna created an illusion of arms to dispel the darkness and continued fighting. |
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| 171 Arjuna fought the Nivata-Kavachas with visible weapons, severing their heads and sending them to the ground. The Daityas fled, and Arjuna discovered hundreds of slain bodies. Matali encouraged him to use the thunderbolt weapon, which slaughtered the Danavas and sent them to Yama's mansion. |
| 172 Arjuna saw Hiranyapura, a gem-filled city in the sky, inhabited by Paulamas and Kalakanjas. He used the thunderbolt weapon to destroy the city and its inhabitants. The city fell to earth, and the Kalakanjas fled. Arjuna then used the Raudra weapon, destroying all Danavas and their city. |
| 173 Indra gave Arjuna celestial weapons, a golden garland, and impenetrable mail. Arjuna dwelt in Indra's abode for five years, learning secrets of the weapons. Remembering his brothers' troubles, he returned. Yudhishthira praised Arjuna's fortune and asked to see the weapons. Arjuna promised to show them the next morning. |
| 174 Arjuna showed Yudhishthira the celestial weapons, causing the earth to tremble and rivers to churn. Divine beings appeared, including the Great-sire and Mahadeva. Narada warned Arjuna to use the weapons wisely, lest they bring destruction. The immortals departed, leaving the Pandavas to live in harmony. |
| 175 The Pandavas spent four years in Kubera's palace, practicing arms and sporting. They then urged Yudhishthira to descend and take action against their enemies, reminding him of their strengths and Krishna's support. Yudhishthira bid farewell to the mountain and began his journey with his brothers and the Brahmanas. |
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| 176 The Pandavas left their home in the beautiful mountain and proceeded to Kailasa, crossing elevations and defiles. They reached Vrishaparba's hermitage, then Kuvera's lake, and finally the forest of Visakhayupa, where they dwelt for a year, engaged in hunting and asceticism. They then went to the Saraswati river. |
| 177 Janamejaya asked how Bhima, with the strength of ten thousand elephants, could be stricken with panic at a snake's sight. Vaisampayana replied that Bhima, roaming in the Himalayan forest, was seized by a colossal serpent and overpowered despite his struggles, his strength unable to overcome the snake's grip. |
| 178 Bhima, overpowered by a snake, asked it to reveal its identity. The snake, Nahusha, a sage king and Bhima's ancestor, was cursed by Agastya for affronting Brahmanas. Bhima lamented his fate, thinking of his brothers and mother. Yudhishthira, sensing ill omens, searched for Bhima and found him in a mountain cavern. |
| 179 Yudhishthira found Bhima coiled by the serpent Nahusha and asked him to free his brother. Nahusha refused, but offered to free Bhima if Yudhishthira answered his questions. Yudhishthira agreed and answered correctly, impressing Nahusha, who finally freed Bhima, acknowledging defeat by Yudhishthira's wisdom. |
| 180 Yudhishthira asked Nahusha about salvation. Nahusha explained that virtues like charity and truth lead to heaven. He also explained the soul's transmigration and the difference between mind and intellect. Nahusha shared his fall from heaven due to pride and his curse by Agastya, which was lifted by Yudhishthira's conversation. |
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| 181 The rainy season brought relief from the heat, filling the skies with clouds and the earth with grass and water. Animals rejoiced, and the forest was filled with sounds of birds and frogs. The Pandavas enjoyed the river Saraswati's sacred baths and pleasant waters, spending a joyous autumn in the forest. |
| 182 Krishna arrived at the forest of Kamyaka, greeting the Pandavas. Markandeya, a wise saint, also came and was honored. Yudhishthira asked about fate and human actions. Markandeya explained that destiny is determined by actions, and happiness is attained by virtuous men in this life and the next. |
| 183 A young prince accidentally killed a Brahmana while hunting. Filled with remorse, he and his companions sought out the sage Arishtanemi, who revealed the slain Brahmana was his son. The Muni revived his son through spiritual power, teaching the princes that Brahmanas transcend death through their sacred duties and austere lives. |
| 184 Atri and Gautama debated King Vainya's greatness, with Atri comparing him to Indra. Sanatkumara resolved the dispute, explaining that a king's power combined with a Brahmana's energy is unstoppable. King Vainya rewarded Atri with wealth, which he used to perform penances in the forest. Markandeya highlighted the glory of Brahmanas and their relationship with kings. |
| 185 Saraswati told Tarkshya that studying the Vedas, perceiving the supreme Godhead, and living a life of sanctity leads to virtue. Charitable giving, like cows, bullocks, and gold, leads to celestial regions. Maintaining the sacred fire for seven years sanctifies seven generations. Tarkshya asked for more rules on keeping the fire. |
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| 186 Markandeya told Yudhishthira about Vaivaswata Manu, who did penance for 10,000 years. A fish, actually Brahma, asked Manu for protection and guided him to build an ark to save all beings from a flood. Manu recreated the world after the flood, and the legend destroys sin and brings happiness. |
| 187 Markandeya told Yudhishthira about Manu's 10,000-year penance. A fish, actually Brahma, asked Manu for protection and warned him of a flood. Manu built an ark, saved himself and others, and recreated the world after the flood. This legend showcases devotion and the cycle of creation and destruction. |
| 188 Markandeya told Yudhishthira about the Deity, Narayana, who created the universe. He is the Source, Eternal, and Unchangeable. He has many forms, supports the earth, and creates and destroys in cycles. He is the reward of sacrifices and asceticism, and is attained by those with tranquil souls. |
| 189 In the Kali age, morality will decrease, and sin will increase. Men will live for 16 years, and women will choose their own husbands. The world will be filled with sin, and men will slay each other. Then, Kalki will be born, and restore order and peace, inaugurating a new Yuga. |
| 190 Markandeya told Yudhishthira that Kalki will establish a new Yuga, exterminating thieves and robbers, and reestablishing virtue. He advised Yudhishthira to be merciful, truthful, humble, and devoted to the good of all creatures, and to practise virtue and renounce sin. |
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| 191 King Parikshit married Susobhana, daughter of the frog king Ayu. She disappeared into a tank, and Parikshit ordered the slaughter of all frogs. Eventually, he reunited with her and their son Sala obtained Vamadeva's Vami horses, but refused to return them, leading to a curse and eventual redemption. |
| 192 Yudhishthira asked Markandeya about Vaka and Indra's meeting. Vaka told Indra that immortals suffer from separation, wicked companions, and dependence. He also mentioned calamities suffered by various beings. Indra then asked about the joys of immortals, and Vaka emphasized the importance of a simple life, self-cooked food, and honoring guests and Brahmanas. |
| 193 Markandeya told the Pandavas about the greatness of royal Kshatriyas, recounting a story about two kings, Suhotra and Sivi, who met on the road. Narada appeared, emphasizing humility, honesty, and forgiveness, and Suhotra gave way to Sivi, recognizing his greatness. The story showed the virtue and humility of true leaders. |
| 194 Markandeya told another story: a Brahmana asked King Yayati for wealth for his preceptor. The king asked about his covenant, and the Brahmana explained that he wanted to know the king's feelings about giving. The king replied that he never boasts about his gifts, never listens to impossible requests, and always gives away what he can with happiness. He gave the Brahmana a thousand kine, and the Brahmana left satisfied. |
| 195 Markandeya told the Pandavas about two kings, Vrishadarbha and Seduka. A Brahmana asked Seduka for a thousand steeds, but Seduka directed him to Vrishadarbha, who struck the Brahmana with a whip. However, the king then gave the Brahmana the day's tribute, more valuable than a thousand horses, demonstrating royal generosity. |
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| 196 King Sivi was tested by Agni and Indra, who disguised themselves as a pigeon and hawk. The pigeon sought refuge with the king, who refused to give it up despite the hawk's demands. The king even cut off his own flesh to equal the pigeon's weight, demonstrating his virtue and selflessness. The gods revealed themselves, healed the king's wounds, and prophesied a famous son, Kapataroman. |
| 197 Narada predicted the fall of four kings from heaven, citing their flaws: Ashtaka's pride, Pratardana's detraction, Vasumanas' failure to give away a praised car, and his own fall due to Sivi's surpassing virtue, demonstrated by Sivi's willingness to sacrifice his son for a Brahmana's food. |
| 198 Markandeya told the Pandavas about Indradyumna, a royal sage who fell from heaven. He didn't know Indradyumna, but an owl, crane, and tortoise led them to Akupara, who recognized Indradyumna and recalled his virtuous deeds. A celestial voice called Indradyumna to heaven, praising his virtues, and he ascended, regaining his place. |
| 199 Markandeya told the Pandavas about Indradyumna, a royal sage who fell from heaven and returned through virtue. With Markandeya's help, Indradyumna met animals who led him to Akupara, who recognized him and praised his deeds. A celestial voice then summoned Indradyumna back to heaven. |
| 200 Yudhishthira asked Markandeya about King Kuvalaswa, who changed his name to Dhundhumara. Markandeya explained that Kuvalaswa, with Utanka's help and Vishnu's yoga power, would slay the Asura Dhundhu, who sought to destroy the triple world. |
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8 Markandeya-Samasya Parva 10 61.6 51:20
| 201 King Kuvalaswa, a descendant of Ikshvaku, ruled Ayodhya with wisdom and courage. Utanka, a powerful Brahmana, persuaded his father, Vrihadaswa, to stay and protect his people from the powerful Asura, Dhundhu, who was performing a penance to gain sovereignty over the three worlds. With Vishnu's energy, Vrihadaswa slew Dhundhu, bringing peace to the triple world and earning eternal fame. |
| 202 Vishnu slew the Danavas Madhu and Kaitabha, who threatened Brahma, on his thighs, as no other spot was uncovered. This act maintained balance in the universe, showcasing Vishnu's power and commitment to preservation. |
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| 203 Dhundhu, son of Madhu and Kaitabha, obtained a boon from Brahma that he could only be slain by someone invincible. King Kuvalaswa, filled with Vishnu's energy, slew Dhundhu with the Brahma weapon, relieving the triple world of its fears. The gods blessed Kuvalaswa with invincibility, wealth, and friendship with Vishnu. |
| 204 Yudhishthira asked Markandeya about women's virtue. Markandeya praised chaste wives who devote themselves to their husbands, noting their duties are difficult and equivalent to worship. He emphasized women's roles in maintaining family and society, and encouraged Yudhishthira to appreciate their virtue. |
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| 205 Markandeya told Yudhishthira about a Brahmana named Kausika, who killed a crane in anger, then sought alms from a chaste woman. She prioritized serving her husband, begged forgiveness, and praised Brahmanas. Her words impressed Kausika, subsided his anger, and earned Markandeya's admiration for her noble character. |
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| 206 The fowler said, "O Brahmana, virtue is the supreme path to salvation. The chief virtues are non-injury, truth, charity, Vedic study, and abstention from anger. These five virtues are a Brahmana's duties. Virtue is the only path to salvation. I have told you this, O Brahmana, based on my knowledge and hearing." |
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| 207 The fowler said, "Destiny is powerful, and I'm trying to erase my past sins. I'm a mere agent of fate, like an executioner. Animals slain by me are used to feed gods, guests, and ancestors. No one is free from harming animal life, not even sages. I atone for my karma through charity and truth." |
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9 Draupadi-Satyabhama Samvada 3 11.2 9:20
| 208 The fowler explained that truth can be achieved through untruth, and that man's actions determine their fate. The soul is eternal, reborn with its karma, and can attain salvation through virtuous actions, self-restraint, and spiritual wisdom. He emphasized the importance of following one's proper avocation and imitating the righteous. The wise delight in virtue, acquiring dominion and pleasure. The Brahmana asked for clarification on subduing the senses. |
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| 209 The fowler explained that people seek knowledge, but soon become consumed by passions and desires, leading to a decline in spiritual light and an increase in sin. He contrasted this with the man of virtue, who cultivates righteousness through spiritual insight and respect for men of virtue. The Brahmana praised the fowler's wisdom, and he elaborated on the Brahmanic philosophy, describing the universe as Brahma, and explaining the great elements, their properties, and the three qualities of consciousness, intelligence, and egoism. |
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| 210 The fowler explained the properties of the five elements, emphasizing their interconnectedness and presence in all substances. He stressed the importance of self-discipline and subduing the senses to attain spiritual light, comparing the corporeal self to a chariot, the soul to a charioteer, and the senses to horses. He encouraged spiritual growth through self-examination and self-control. |
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10 Ghosha-yatra Parva 27 98 1:21:40
| 211 The fowler explained the virtues of sattwa, rajas, and tamas, describing tamas as spiritual ignorance, rajas as activity and desire, and sattwa as grandeur and wisdom. He detailed the characteristics of individuals under each influence, highlighting sattwa's potential for self-reflection and spiritual growth. The fowler emphasized that anyone can attain higher states through good qualities and rectitude, regardless of caste or birth. |
| 212 The fowler explained how the vital force combines with matter to form the body, and how different airs sustain it. He emphasized the soul's presence in all creatures, its association with time, and its role as the animating principle. He stressed the importance of renunciation, self-abnegation, and equanimity in achieving spiritual enlightenment and salvation, and encouraged seeking the Supreme Spirit through spiritual vision and renunciation. |
| 213Markandeya continued, "The fowler's parents praised his piety and self-control, pleased with his care and attention. He worshiped them like gods, dedicating his life to their service, believing it his highest duty to please them, equivalent to perpetually keeping up the sacred fire, a virtue bringing eternal prosperity." |
| 214 The fowler, once a Brahmana, was cursed by a rishi he had harmed while hunting. He was degraded to a Sudra, a fate he accepted with remorse. Sharing his story, he highlighted the consequences of sin and the power of karma, emphasizing the importance of honoring parents and adhering to righteousness. |
| 215 The fowler and Brahmana discussed happiness and misery, emphasizing spiritual wisdom and contentment. The fowler shared his insights, and the Brahmana was impressed, praising his wisdom. They parted ways, with the Brahmana returning home to attend to his parents, and the fowler continuing on his path of spiritual growth. |
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| 216 Markandeya told Yudhishthira how Agni, feeling threatened by Angiras' penance, hid in water. Angiras became the temporary fire-god, and Agni agreed to reclaim his role if Angiras became his first child. Vrihaspati was born, and the gods accepted the explanation. Agni and Angiras worked together, with Agni as the main fire-god and Angiras supporting him. |
| 217 Angiras' children with Subha were exceptional. His son Vrihaspati was a brilliant counsellor. His daughters included Bhanumati, Raga, Siniwali, Archismati, Havishmati, Mahismati, Mahamati, and Kuhu, each with unique qualities. |
| 218 Vrihaspati's sons, all embodiments of fire, included Sanju, Bharadwaja, Bharata, and others. Each had unique qualities, like Siddhi's splendor and Swana's disease-generation. Satya was sinless, while Swaha's sons represented desire, invincibility, and salvation. These fires were worshipped in various sacrifices. |
| 219 Uktha's penance created a celestial being with five colors, generating five tribes. After 10,000 years, he created fire, day and night, Siva, Indra, and other beings. He also produced 25 beings, including gods who obstruct sacrifices, and two sons, Vrihaduktha and Rathantara, worshipped through Agnihotra sacrifices. |
| 220 Tapa's sons included Puranda, Ushma, and Manu, who created the five Urjaskara fires. Bhanu's six sons were Valada, Manjuman, Vishnu, Agrayana, Agraha, and Stuva. Nisa's children included Vaiswanara, Viswapati, Swistakrit, and others, each with unique roles in the Agnihotra ceremony. |
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| 221 Swaha's wife Mudita gave birth to Advanta, a sacred fire considered the ruler and soul of all creatures. Adbhuta, the prince of the sky, consumes dead bodies, and his son Bharata is worshipped as Niyata. The fire created metals and materials, was revived by Bhrigu and Angiras, and produced rivers like the Ganges, considered mothers of fires. |
| 222 Indra found a woman held by Kesin, an Asura. He challenged Kesin, who hurled a mace and rock at him. Indra destroyed them and wounded Kesin, who fled. The woman, Kavama's daughter, sought a husband through asceticism. Indra offered her a celestial husband, but she chose six and wasn't satisfied. Indra suggested the Adbhuta fire, and she agreed, begetting Kartikeya, a brilliant warrior who defeated the Asuras and brought peace to the gods. |
| 223 Indra and Devasena sought Brahma's help to find her a powerful husband. Brahma joined them at the celestial Rishis' sacrifices, where the Adbhuta fire was invited. The fire, smitten with the Rishis' wives, transformed into a household fire to be near them. However, his love remained unrequited, and he retreated to a forest, intent on self-destruction. Swaha, discovering his secret longing, devised a plan to disguise herself as the Rishis' wives and unite with the fire god in a union of love. |
| 224 Swaha, as Siva, united with Agni, resulting in Skanda's birth. She threw the semen into a golden lake on the White Mountain, and Skanda grew rapidly, born with six faces and twelve ears. He played with a bow and arrows, his roars thundering through the land, showcasing his unmatched strength. |
| 225 Markandeya spoke of Skanda's birth, causing fearful phenomena and reversing natural order. Rishis sought tranquility, unaware Swaha was the true author. Viswamitra knew the truth, performed ceremonies, and proclaimed Skanda's virtues. Celestials feared Skanda's prowess, asking Sakra to kill him, but he refused. The Mothers adopted Skanda as their son, and Agni honored him, bringing toys in a transformed state. |
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| 226 Markandeya continued, "Skanda, Agni's son, marched against Indra, who hurled his thunderbolt, piercing Skanda's right side. From Skanda's body emerged Visakha, born from the thunderbolt's piercing. Indra, frightened, sought Skanda's protection, begging for mercy. Skanda bid Indra renounce fear, and the gods rejoiced, their hands striking up in celebration." |
| 227 Markandeya continued, "Skanda's strike by the thunderbolt birthed male and female children, including child-stealing creatures. Bhadrasakha, with a goat-like face, guarded his sons and daughters. Skanda is considered the father of Kumaras. The mothers' son, Sisu, was born with Skanda's blessing, known as the eighth or ninth hero, depending on whether Bhadrasakha is included." |
| 228 Skanda, adorned with gold and dressed in red, granted boons and was brave, youthful, and handsome. He took leadership of celestial forces, was anointed by Indra and gods, and honored by Rudra. He married Devasena and was served by gods of prosperity, attaining celebrity on the fifth lunar day. |
| 229 Skanda's mothers, wives of the seven Rishis, were cast out and adopted him as their son. Skanda granted them protection and promised to repay his obligation. Evil spirits like Putana Rakshasi, Sita Putana, and Raivata afflict children. Skanda created a fiery being to devour mortal progeny, known as Skandapasmara. These spirits are propitiated with offerings and worship of Skanda, bestowing valour and long life. |
| 230 Skanda's mothers, wives of the seven Rishis, adopted him as their son. Evil spirits like Putana Rakshasi afflict children. Skanda's worship protects against diseases and afflictions, and he is the son of Rudra, leader of celestial forces. His worship is essential for children's well-being. |
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| 231 Draupadi and Satyabhama met in a hermitage, and Satyabhama asked how Draupadi ruled over her strong and handsome husbands. Draupadi replied that her power came from devotion, service, and selfless love, not incantations or drugs. She served them with humility, controlled her desires, and prioritized their needs. Her devotion was unwavering, and she believed harming her husband would be an eternal sin. |
| 232 Draupadi advises Satyabhama to win Krishna's heart by showing love, respect, and devotion. Be attentive, grateful, and humble. Keep confidences, support his loved ones, and avoid harmful influences. Conduct yourself modestly and cultivate virtuous friendships. Prioritize your relationship with your husband. |
| 233 Vaisampayana said, "Krishna bid farewell to the Pandavas and called for Satyabhama. She embraced Draupadi, predicting victory and reunion with her sons. Satyabhama reassured her that their sons were thriving in Dwaravati, loved by all, including Rama. With these words, she joined Krishna and departed, leaving the Pandavas comforted." |
| 234 Vaisampayana told Janamejaya about the Pandavas' life in the forest, where they received visits from ascetics. A Brahmana visited them and later went to Dhritarashtra's court, speaking of their hardships and Krishna's suffering. The king lamented his sons' fate, regretting his role in their downfall. |
| 235 Sakuni and Karna urged Duryodhana to visit the Pandavas in exile, saying, "Behold them in poverty, divested of sovereignty and prosperity! Let your wife, dressed in costly robes, look at Krishna in barks and deer-skins, and enhance her grief. You'll derive greater happiness from seeing your foes in adversity." |
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| 236 Duryodhana wanted to visit the exiled Pandavas, but feared his father's disapproval. Karna suggested a pretext: supervising their cattle stations in the woods. Sakuni agreed, and they planned to present this motive to the king, confident in their scheme. They laughed and gave each other their hands. |
| 237 Duryodhana, Karna, and Sakuni asked Dhritarashtra to visit their cattle stations, citing the need to supervise the tale and marking of calves. Despite reservations, the king granted permission, and they set out with a large retinue for the lake Dwaitavana, where the Pandavas were also staying. |
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11 Draupadi-harana Parva 30 88.5 1:13:45
| 238 Duryodhana arrived at the cattle stations, supervised the tale and marking of calves, and began to sport and wander cheerfully. He hunted animals and reached the lake of Dwaitavana, where the king of the Gandharvas refused to let him enter, rebuking his warriors harshly. |
| 239 Duryodhana's soldiers advanced despite the Gandharvas' warning. The Gandharvas attacked, and the Kuru soldiers fled, except for Karna, who fought single-handedly. Despite being outnumbered, Karna held his ground, but his car was broken, and he fled on Vikarna's car. |
| 240 Duryodhana fought valiantly but was taken prisoner by Chitrasena. The Gandharvas also captured his brothers and the ladies of the royal household. The soldiers begged the Pandavas to rescue Duryodhana, but Bhima responded with sarcas
m, saying his downfall was due to his own evil counsels. |
| 241 Yudhishthira urged his brothers to rescue Duryodhana, arguing that they couldn't let a stranger insult their family honor. Arjuna pledged to rescue the Kauravas, vowing to use force if necessary. Hearing this, the Kauravas regained their composure. Yudhishthira asked Bhima to try conciliation first, then force if needed. |
| 242 The Pandavas prepared for battle, donning armor and celestial weapons. They rode chariots, looking like blazing fires. Arjuna asked the Gandharvas to release Duryodhana, but they refused. The battle was fierce, with both sides exchanging showers of arrows. The Pandavas fought intensely, determined to rescue Duryodhana. |
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| 243 The Gandharvas attacked the Pandavas, but Arjuna used his Agneya weapon to kill thousands. Bhima and the twins also slew hundreds. The Gandharvas rose into the skies, but Arjuna surrounded them with a net of arrows and mangled their limbs. Chitrasena attacked Arjuna, but was eventually defeated. |
| 244 Arjuna asked Chitrasena why he was punishing the Kauravas. Chitrasena said he was following the lord of the celestials' orders. Yudhishthira liberated the Kauravas and thanked the Gandharvas. The Gandharvas left, and the lord of the celestials revived the slain Gandharvas. Yudhishthira advised Duryodhana to never act rashly again. |
| 245 Duryodhana, defeated and ashamed, returned to Hastinapura, his heart heavy with grief. Karna greeted him, relieved he was alive and had defeated the Gandharvas. Karna confessed he had fled in fear, amazed by Duryodhana's victory. Duryodhana replied, his voice choked with tears. |
| 246 Duryodhana said, 'O Radheya, thou knowest not what hath happened. Therefore, I do not resent thy words. Thou thinkest the hostile Gandharvas to have been vanquished by me with my own energy. O thou of mighty arms, my brothers, indeed had for a long time, aided by me fought with the Gandharvas.' |
| 247 Duryodhana said, 'That slayer of hostile heroes, Arjuna, then approaching Chitrasena, smilingly addressed him in these manly words: 'O hero, O foremost of the Gandharvas, it behoveth thee to set my brothers at liberty. They are incapable of being insulted as long as the sons of Pandu are alive.' |
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| 248 Karna continued, 'O king, this conduct of thine to-day appeareth to be childish. O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king...' |
| 249 Sakuni tries to comfort Duryodhana, who is resolved to starve himself to death. Sakuni reminds Duryodhana of his past prosperity and advises him to be grateful to the Pandavas for liberating him. He suggests that Duryodhana should return the Pandavas' kingdom and establish a brotherly relationship with them. |
| 250 The Danavas try to persuade Duryodhana not to give up and end his life. They remind him of his celestial origin and the fact that he is surrounded by heroes and illustrious men. They tell him that suicide is a sinful act that will lead to hell and calumnious speech. |
| 251 Janamejaya said, "When the high-souled sons of Pritha were living in the forest, what did those foremost of men and mighty archers--the sons of Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the mighty Sakuni, and Bhishma, and Drona, and Kripa do? Vaisampayana said, "When, O mighty king, in this manner the Pandavas had gone, leaving Suyodhana," |
| 252 Vaisampayana continued, "Then, O bull among the Bharatas, that mighty bowman, Karna, surrounded by a large army, besieged the beautiful city of Drupada. And he, after a hard conflict, brought the hero under subjection, and, O best of monarchs, made Drupada contribute silver and gold and gems, and also pay tribute." |
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| 253 Vaisampayana continued, "O king, O lord of men, that slayer of hostile heroes, the Suta's son, said these words to Duryodhana, 'O Kaurava Duryodhana, do thou lay unto thy heart the words that I shall tell thee; and, O represser of foes, after having heard my words, it behoveth thee to act accordingly every way. |
| 254 Vaisampayana continued, "Then all the artisans, the principal counsellors, and the highly wise Vidura said unto Dhritarashtra's son, "All the preparations for the excellent sacrifice have been made, O king; and the time also hath come, O Bharata. And the exceedingly precious golden plough hath been constructed.' |
| 255 Vaisampayana said, "While, O great king, Duryodhana was entering (the city), the panegyrists eulogized the prince of unfailing prowess. And others also eulogized that mighty bowman and foremost of kings. And sprinkling over him fried paddy and sandal paste the citizens said, 'By good luck it is, O king, that thy sacrifice hath been completed without obstruction.' |
| 256 Janamejaya said, 'After having delivered Duryodhana, what did the mighty sons of Pandu do in that forest? It behoveth thee to tell me this.' Vaisampayana said, "Once on a time, as Yudhishthira lay down at night in the Dwaita woods, some deer, with accents choked in tears, presented themselves before him in his dreams." |
| 257 Vaisampayana continued, "Dwelling in the woods, O bull of the Bharata race, the high-souled Pandavas spent one and ten years in a miserable plight. And although deserving of happiness, those foremost of men, brooding over their circumstances, passed their days miserably, living on fruits and roots." |
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| 258 Yudhishthira said, "Why did that high-souled one give away a drona of corn? And, O eminently pious one, to whom and in what prescribed way did he give it? Do thou tell me this. Surely, I consider the life of that virtuous person as having borne fruit... |
| 259 The messenger of the gods said, 'O great sage, thou art of simple understanding; since, having secured that celestial bliss which bringeth great honour, thou art still deliberating like an unwise person. O Muni, that region which is known as heaven, existeth there above us.' |
| 260 Janamejaya said, "While the high-souled Pandavas were living in those woods, delighted with the pleasant conversation they held with the Munis, and engaged in distributing the food they obtained from the sun, with various kinds of venison to Brahmanas and others that came to them for edibles till the hour of Krishna's meal, how, O great Muni, did Duryodhana... |
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12 Pativrata-mahatmya Parva 18 79 1:05:50
| 261 Vaisampayana said, "One day, having previously ascertained that the Pandavas were all seated at their ease and that Krishna was reposing herself after her meal, the sage Durvasa, surrounded by ten thousand disciples repaired to that forest. The illustrious and upright king Yudhishthira, seeing that guest arrived, advanced with his mothers to receive him." |
| 262 Vaisampayana said, "These great warriors of the race of Bharata sojourned like immortals in the great forest of Kamyaka, employed in hunting and pleased with the sight of numerous wild tracts of country and wide reaches of woodland, gorgeous with flowers blossoming in season. And the sons of Pandu, each like unto Indra..." |
| 263 Kotika said, "Excellent lady, who art thou that standest alone, leaning on a branch of the Kadamva tree at this hermitage and looking grand like a flame of fire blazing at night time, and fanned by the wind? Exquisitely beautiful as thou art, how is it that thou feelest not any fear in these forests?" |
| 264 Vaisampayana continued, "The princess Draupadi, thus questioned by that ornament of Sivi's race, moved her eyes gently, and letting go her hold of the Kadamva blanch and arranging her silken apparel she said, I am aware, O prince, that it is not proper for a person like me to address you thus..." |
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| 265 Vaisampayana said, "O Bharata, Kotikakhya related to those princes who had been waiting, all that had passed between him and Krishna. And hearing Kotikakhya's words, Jayadratha said to that scion of the race of Sivi, 'Having listened only to her speech, my heart has been lovingly inclined towards that ornament of womankind...' |
| 266 Vaisampayana said, "The daughter of Drupada, though naturally handsome, was suffused with crimson arising from a fit of anger. And with eyes inflamed and eye-brows bent in wrath, she reproved the ruler of the Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting words in respect of those celebrated and terrible warriors..." |
| 267 Vaisampayana said, "Meanwhile those foremost of bowmen on the face of the earth, having wandered separately and ranged in all directions, and having slain plenty of deer and buffaloes, at length met together. And observing that great forest, which was crowded with hosts of deer and wild beasts, resounding with the shrill cries of birds..." |
| 268 Vaisampayana said, "The hostile Kshatriyas, incensed at sight of Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked king Jayadratha, when he saw the standards of those bulls of the Kuru race, lost his heart, and addressing the resplendent Yagnaseni seated on his car, said, 'Those five great warriors, O Krishna, that are coming, are I believe, thy husbands." |
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| 269 Vaisampayana said, "Meanwhile, the king of Sindhu was giving orders to those princes, saying, 'Halt, strike, march, quick', and like. And on seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the soldiers sent up a loud shout on the field of battle. And the warriors of the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful heroes looking like fierce tigers, lost heart." |
| 270 Vaisampayana said, "Jayadratha flying for his life upon beholding those two brothers with upraised arms, was sorely grieved and bolted off with speed and coolness. But the mighty and indignant Bhimasena, descending from his chariot, ran after him thus fleeing, and seized him by the hair of his head." |
| 271 Janamejaya said, "What did those tigers among men, the Pandavas, do, after they had suffered such misery in consequence of the ravishment of Draupadi?" Vaisampayana said, "Having defeated Jayadratha and rescued Krishna, the virtuous king Yudhishthira took his seat by the side of that best of Munis." |
| 272 Markandeya said, 'O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jatayu, forcibly carried away his wife Sita from his asylum in the woods.' |
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| 273 Markandeya said, "The Muni named Visrava, who was begotten of half the soul of Pulastya, in a fit of passion, began to look upon Vaisravana with great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing that his father was angry with him, always sought to please him." |
| 274 Markandeya said, 'Then the Brahmarshis, the Siddhas and the Devarshis, with Havyavaha as their spokesman, sought the protection of Brahma. And Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain on account of thy boon! |
| 275 Yudhishthira said, 'O adorable one, thou hast described to me in detail the history of the birth of Rama and others. I wish to learn the cause of their exile. Do thou, O Brahmana, relate why the sons of Dasaratha--the brothers Rama and Lakshmana--went to the forest with famous princess of Mithila.' Markandeya said, 'The pious king Dasaratha, ever mindful of the old and assiduous in religious ceremonies, was greatly pleased when these sons were born.' |
| 276 Markandeya said, 'Beholding Ravana come, Maricha received him with a respectful welcome, and offered him fruits and roots. And after Ravana had taken his seat, and rested himself a while, Maricha skilled in speech, sat beside Ravana and addressed him, saying, 'Thy complexion hath assumed an unnatural hue; is it all right with thy kingdom, O king of the Rakshasas?' |
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| 277 Markandeya said, 'That heroic king of the vultures, Jatayu, having Sampati for his uterine brother and Arjuna himself for his father, was a friend of Dasaratha. And beholding his daughter-in-law Sita on the lap of Ravana, that ranger of the skies rushed in wrath against the king of the Rakshasas. And the vulture addressed Ravana, saying, 'Leave the princess of Mithila, leave her I say!' |
| 278 Markandeya said, 'Afflicted with grief at the abduction of Sita, Rama had not to go much further before he came upon Pampa--that lake which abounded with lotuses of various kinds. And fanned by the cool, delicious and fragrant breezes in those woods, Rama suddenly remembered his dear spouse. And, O mighty monarch, thinking of that dear wife of his...' |
| 279 Markandeya said, 'And while the chaste Sita was dwelling there afflicted with melancholy and grief on account of her lord, attired in mean garb, with but a single jewel (on the marital thread on her wrist), and incessantly weeping, seated on a stone, and waited upon by Rakshasa women, Ravana... came to her and approached her presence.' |
| 280 Markandeya said, 'Meanwhile the illustrious descendant of Raghu, along with his brother,
hospitably treated by Sugriva, continued to dwell on the breast of the Malyavat hill, beholding every day the clear blue sky. And one night, while gazing from the mountain-top on the bright moon in the cloudless sky...' |
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13 Aranya Parva 20 118.5 1:38:45
| 281 Markandeya said, 'It was on the breast of that very hill where Rama was seated with those foremost of monkeys that great monkey chiefs at the command of Sugriva, began to flock together. The father-in-law of Vali, the illustrious Sushena, accompanied by a thousand crores of active apes, came to Rama. |
| 282 Markandeya said, 'Having quartered his army in those groves abounding with food and water and with fruits and roots, the descendant of Kakutstha began to watch over them with care. Ravana, on the other hand, planted in his city many appliances constructed according to the rules of military science. |
| 283 Markandeya said, 'And while those troops (thus withdrawn) were reposing themselves in their quarters, many little Rakshasas and Pisachas owning Ravana as their leader, penetrated amongst them. And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others. |
| 284 Markandeya said, "Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat. |
| 285 Markandeya said, "Then Kumbhakarna set out from the city, accompanied by his followers. And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. |
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| 286 Markandeya said, "Learning that Kumbhakarna had with his followers, fallen in battle as also that great warrior Prahasta, and Dhumraksha too of mighty energy, Ravana then addressed his heroic son Indrajit saying, 'O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My good son, it was by thee that this blazing fame of mine had been acquired... |
| 287 Markandeya said, "Beholding both the brothers Rama and Lakshmana prostrate on the ground, the son of Ravana tied them in a net-work of those arrows of his which he had obtained as boons. And tied by Indrajit on the field of battle by means of that arrowy net, those heroic tigers among men resembled a couple of hawks immured in a cage. |
| 288 Markandeya said, "The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems. And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chiefs. |
| 289 Markandeya said, "Having slain Ravana, that wretched king of the Rakshasas and foe of the celestials, Rama with his friends and Sumitra's son rejoiced exceedingly. And after the Ten-necked (Rakshasa) hath been slain, the celestials with the Rishis at their head, worshipped Rama of mighty arms, blessing and uttering the word Jaya repeatedly. |
| 290 Markandeya said, "It was thus, O mighty-armed one, that Rama of immeasurable energy had suffered of old such excessive calamity in consequence of his exile in the woods! O tiger among men, do not grieve, for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the path in which strength of arms is to be put forth,--the path that leadeth to tangible rewards. |
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| 291 Yudhishthira said, "O mighty sage, I do not so much grieve for myself or these my brothers or the loss of my kingdom as I do for this daughter of Drupada. When we were afflicted at the game of the dice by those wicked-souled ones, it was Krishna that delivered us. And she was forcibly carried off from the forest by Jayadratha. |
| 292 Markandeya continued, 'On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king's counsellors, came to her father's abode after having visited various sacred regions and asylums. And beholding her father seated with Narada, she worshipped the feet of both by bending down her head. |
| 293 Markandeya said, 'Having pondered over these words (of Narada) about his daughter's marriage, the king began to make arrangements about the nuptials. And summoning all the old Brahmanas, and Ritwijas together with the priests, he set out with his daughter on an auspicious day. And arriving at the asylum of Dyumatsena in the sacred forest, the king approached the royal sage on foot, accompanied by the twice-born ones. |
| 294 Markandeya said, 'At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow. |
| 295 Markandeya said, The powerful Satyavan then, accompanied by his wife, plucked fruits and filled his wallet with them. And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache. |
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| 296 Markandeya continued, 'Then having applauded and reverenced that best of women, those Rishis there assembled bade farewell to that foremost of kings as well as to his son. And having saluted them thus, they speedily went, in peace with cheerful hearts, to their respective abodes. And the king, with his ministers and wife, and Satyavan with his wife, were all reunited.' |
| 297 Markandeya continued, 'When the night had passed away, and the solar orb had risen, those ascetics, having performed their morning rites, assembled together. And they brought tidings of the enemy of Dyumatsena having been slain by his own minister. And they related unto him all that had happened, viz., how having heard that the usurper had been slain...' |
| 298 Vaisampayana continued, "Surya then said, 'O Karna, thou art possessed of great wisdom and courage! Thy vow is known to me, and I also know thy fame! But, O son, listen to my words! Though thou art acquainted with the truth of thy vow, yet, for thy own good, I will repeat it!' " |
| 299 Surya continued, "O Karna, thou art a worshipper of mine, and I am pleased with thy devotion. I tell thee this for thy benefit, as I am thy friend and well-wisher. Thou art a mighty-armed one, and thou desirest fame at the expense of thy life. But, O son, fame is for the living, not for the dead." |
| 300 Vaisampayana continued, "And Karna, having obtained the dart, thought that he was invincible, and he began to despise Arjuna. But, O
king, fate is all-powerful, and it was ordained that Karna was to be slain by Arjuna. And though Karna knew this, he still felt a sense of pride and security, for he had the dart... |
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| 301 Vaisampayana continued, "Then Kuntibhoja's daughter, Pritha, hearing these words of her father, took the Brahmana to her abode, and treated him with respect. And she ministered unto him, devotedly, with food and drink, and gave him a bed to sleep on. And she herself slept on the floor..." |
| 302 And duly waiting upon that Brahmana as if he were a very god, she gratified him highly. And that best of Brahmanas, pleased with her service, granted her a boon. And he said, "O Pritha, thou shalt be the mother of a son, who shall be the foremost of all men, and shall be known as the son of the Sun." |
| 303 And Kunti, having obtained the mantra, was filled with joy. And she thought that she had achieved the greatest success. And from that day on, she was devoted to the service of the celestials. And she invoked the celestials, using the mantra. And the celestials, bound by the power of the mantra, appeared before her. |
| 304 Vaisampayana continued, "The princess, filled with shame and fear, again addressed Surya, saying, 'O lord of rays, I am yet a maiden and unwed. My father, the king, is still alive. I cannot surrender myself to thee without his consent. If I do so, it will be a great wrong to my father and my family.'" |
| 305 Vaisampayana continued, "And she passed her days in happiness and contentment, waiting for the time when her child should be born. And as the days went by, her womb grew larger, and her beauty and grace increased. And she felt the child moving within her, and she knew that it was a mighty and powerful being." |
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| 306 And he grew up to be a great hero, and was known far and wide for his bravery and strength. And he was especially skilled in the use of weapons, and was a master of the bow and arrow. And he was also very wise, and knew the secrets of the Vedas. |
| 307 Take this mail, and these ear-rings, and this coat of armour, for they are equal to thy celestial weapons!' And Indra said, 'I shall take them, but thou shalt be bereft of thy natural armour, and thy life shall be in danger!' And Karna replied, 'I shall give them up, for I am prepared to face any danger!' |
| 308 And they all told one another about their respective adventures, and the defeats they had suffered at the hands of the enemies. And they also told about the various wonderful things they had seen, and the great merits they had acquired. And they all congratulated one another on their reunion, and on their having outlived the term of their exile. |
| 309 Yudhishthira replied, 'O Nakula, it is for this reason that we have met with this disaster, that our virtue and wealth have been impaired by our own fault. We have, for a long time, practised virtue, and our wealth hath been immense. But, O Nakula, we have, on this occasion, committed a fault.' |
| 310 And beholding that lake, Yudhishthira, the son of Kunti, approached it, and saw his brothers, the sons of Madri, and Bhima, and Arjuna, lying dead. And seeing them, he was filled with great sorrow, and began to lament in a piteous tone. And, O king, he exclaimed, 'O, what a calamity hath befallen us!' |
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| 311 And seeing them, he was filled with great sorrow, and began to lament in a piteous tone. And, O king, he exclaimed, 'O, what a calamity hath befallen us! What a misfortune hath been ours! Oh, how the fates have conspired against us!' |
| 312 And he also attaineth a life that is free from danger, and that is characterized by peace and prosperity. And the man who layeth this story to heart, attaineth also the region of the virtuous, and his mind is always devoted to the pursuit of virtue. |
| 313 And then, having sat down, those heroes, the five Pandavas, equipped in vows, began to consider how they should spend the thirteenth year, unknown to the sons of Dhritarashtra. And Yudhishthira said, 'We must spend this year in such a way that our enemies may not discover us.' |
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1 Rajdahrmanusasana 130 556 7:44
| 1 Yudhishthira lamented to Narada, "I'm consumed by grief for Karna, my uterine brother, born to Kunti in secret. We didn't know him, but he knew us. Slain by Arjuna, I regret not knowing him sooner. I'm tortured by his death and long to understand the past." |
| 2 Narada told the story of Karna, believed to be a Suta's son. Envious of the Pandavas, Karna sought the Brahma weapon from Drona but was refused. He acquired weapons from Rama, claiming to be a Brahmana. A Brahmana's curse doomed him to defeat by Arjuna, his rival. |
| 3 Narada said, "Rama taught Karna the Brahma weapon, but when a worm bit Karna's thigh, he endured the pain to avoid awakening Rama. Rama discovered the truth and rebuked Karna, saying, 'You're not a Brahmana, but a Kshatriya. You deceived me, so the Brahma weapon won't stay with you.'" |
| 4 Narada said, "Karna and Duryodhana attended the Kalinga princess's self-choice, where many kings gathered. Duryodhana abducted her by force, and Karna followed, fending off pursuing kings with his arrows. He vanquished them all, and Duryodhana returned to his city with the maiden, protected by Karna's prowess." |
| 5 Narada said, "King Jarasandha challenged Karna to combat, and they fought fiercely, exhausting their weapons. Impressed, Jarasandha agave Karna the town of Malini. Later, deceived by Indra, Karna was slain by Arjuna. Though defeated, Karna was a hero, a warrior of great strength and courage, whose legacy should be celebrated." |
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| 6 Kunti consoled Yudhishthira, who was grieving over Karna's death. She revealed that she and Surya had tried to tell Karna of his true identity, but he refused to listen. Yudhishthira cursed women, saying they would never be able to keep secrets, and lamented the what-ifs of the past. |
| 7 Yudhishthira grieved for Karna, lamenting the destruction that had occurred. He renounced the world, seeking redemption for the lives lost. He blamed Duryodhana's wickedness and covetousness for the downfall. Consumed by grief and repentance, Yudhishthira sought a life of asceticism and truth, wishing to escape the world's ties. |
| 8 Arjuna spoke, "Oh, king, after winning the earth, why abandon it? Poverty is for recluses, not kings. Wealth brings religious acts, pleasures, and heaven. Without wealth, one has neither this world nor the next. You have a duty to perform a great sacrifice, or the kingdom's sins will be yours." |
| 9 Yudhishthira said, "Arjuna, I shall abandon worldly pleasures and tread the path of the righteous. I shall perform penances, wander in the forest, and live on fruit and roots. I shall endure hardships, restrain my senses, and turn my gaze inwards. I shall break the bonds of desire and wander over the earth." |
| 10 Bhimasena said, "Your renunciation, O king, is unnecessary. We defeated our enemies and should govern the earth. Renunciation is for the weak, not Kshatriyas. We should live a life of action and prowess, not hypocrisy. Let us follow our natural order and perform our duties." |
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| 11 Arjuna said, "Some ascetics abandoned their homes, thinking it was virtuous. Indra, as a golden bird, told them they were mistaken. He praised living on remnants of sacrifices and the domestic mode of life. The ascetics realized their error and took up a life of duty and service, performing sacrifices and penances." |
| 12 Nakula said, "The gods depend on action, and the Pitris support life through rain. Domesticity is superior, and a true renouncer gives away wealth and restrains their soul. Acts done from vanity are unproductive, while those from renunciation bear fruit. Perform sacrifices, give to Brahmanas, and protect your subjects, O king." |
| 13 Sahadeva said, "Casting off external objects is not enough; mental attachments must also go. Let our foes have merit from external renunciation, but internal covetousness. Look upon all creatures as thy own self and escape the fear of destruction. Forgive my incoherent utterances, O king, and guide me on the path of righteousness." |
| 14 Draupadi: "O Yudhishthira, why are you depressed? You acquired the earth through might, defeated strong enemies, and promised your brothers victory and happiness. Don't abandon the earth and invite danger. Protect your subjects, adore the gods, fight your foes, and make gifts to Brahmanas. Arise, O king, and enjoy the earth!" |
| 15 Arjuna: "The rod of chastisement governs and protects. Without it, people sink into darkness and hell. Chastisement inspires fear, observes rules, and restrains. It's the root of everything, upholding heaven and earth. Slaying foes and protecting friends isn't a sin. Follow ancient customs, practise righteousness, and perform sacrifices." |
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| 16 Bhimasena: "O monarch, thy faculties are stupefied, endangering everything. Recollect past woes like Krishna's humiliation and our expulsion. Conquer thy mind's foe and govern thy kingdom. Perform the horse-sacrifice and ascend to the throne. We are thy servants, O son of Pritha, as is Vasudeva of great energy." |
| 17 Yudhishthira: "Coveting sovereignty stems from discontent, attachment, and folly. Seek tranquility and happiness by conquering desire and grief. Renunciation is key to permanent good. Kings seeking earthly possessions can never be content. Renounce desires, practice penances, and attain beatitude." |
| 18 Arjuna: "King Janaka's spouse asked, 'Why abandon your kingdom for a handful of barley? You supported thousands, now you beg. You have neither this world nor the next. Rule the Earth if you wish to show grace. Charity is the sure support of the pious. The giver of food is the giver of life.'" |
| 19 Yudhishthira: "I know the Vedas and scriptures. You, Arjuna, excel in weapons, not scripture. Renunciation and Brahma knowledge are superior to wealth. Righteous men study and practice asceticism. Yoga leads to salvation. Learned men often misinterpret scriptures, failing to find truth. Renunciation brings happiness." |
| 20 Devasthana said, "Phalguna believes wealth is supreme, but I disagree. Four Vedic modes of life indicate performing great sacrifices with profuse presents. Even ascetics act. Giving wealth to the undeserving incurs sin. Sacrifice is key to happiness, and wealth is the means. Apply everything to sacrifice." |
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| 21 Devasthana said, "Vrihaspati told Indra that contentment is the highest heaven. One who conquers desires and fears beholds their soul. Not injuring any creature is the best religion. A Kshatriya who follows royal duties, restrains their soul, and is compassionate, obtains excellent fruits in this world and the next." |
| 22 Arjuna asked Yudhishthira, "Why grieve, O king, when you've obtained sovereignty and conquered foes? Death in battle is meritorious for Kshatriyas. Cast off cheerlessness and engage in action. Perform sacrifices and charity like Indra, who battled his kinsfolk and obtained chiefship of the gods." |
| 23 Vyasa told Yudhishthira, "Arjuna's words are true. Domestic duties are essential. Support the gods, ancestors, guests, and servants. Kshatriyas must wield the rod of chastisement and rule their subjects. King Sudyumna obtained success by doing so. Do not grieve, and listen to your brother's words." |
| 24 Vaisampayana said, "Krishna-Dwaipayana told Yudhishthira to rule like Yayati, perform sacrifices, and protect subjects, especially Brahmanas and the virtuous. He told the story of Hayagriva, a heroic king who defeated foes, performed sacrifices, and won heaven, achieving freedom from sin and a life worthy of praise." |
| 25 Vaisampayana said, "Vyasa told Yudhishthira that Time is the means of acquisition, and everything happens in its time. He advised Yudhishthira not to grieve, as grief increases with indulgence. A king's duty is to govern with intelligence, perform sacrifices, and protect his kingdom, leading to happiness in heaven." |
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| 26 Vaisampayana said, "Yudhishthira told Arjuna that wealth isn't the only path to happiness and heaven. Many have succeeded through sacrifice, Vedic study, and penances. Contentment is key, and wealth should be used for sacrifices, not desires. True happiness comes from knowledge and virtue, not wealth." |
| 27 Yudhishthira lamented, "I'm consumed by grief and guilt for slaying my kin. I'm a covetous sinner, exterminator of my own race. I deceived Drona and caused Karna's demise. I'll fast unto death, unfit to live." Vyasa intervened, "It's destiny. Labour leads to happiness, idleness to misery. You must work." |
| 28 Vyasa cited Asma's discourse, "Joys and griefs attach to a man's body, robbing him of reason. Decrepitude and death devour all creatures. Happiness and misery arise from destiny. Union with dear ones is transitory. Men of knowledge behold the next world. The world sinks on the ocean of Time, few understand." |
| 29 Vyasa said, "Asma's discourse teaches, joys and griefs attach, robbing reason. Decrepitude and death devour all, happiness and misery arise from destiny. Union with dear ones is transitory, like travelers at an inn. Men of knowledge behold the next world, but few understand." |
| 30 Yudhishthira asked about Suvarnashthivin, Srinjaya's son. Krishna replied, "Narada and Parvata, two Rishis, cursed each other in rage. Narada became an ape and Parvata couldn't go to heaven. Later, they freed each other, showing the power of forgiveness. Sukumari, Narada's wife, devoted herself to him despite his appearance." |
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| 31 Narada told Yudhishthira about King Srinjaya's son, Suvarnashthivin, who was born with golden excreta. Indra feared humiliation and sent a tiger to kill the prince, but Narada revived him. Suvarnashthivin ruled for 1100 years, performed great sacrifices, and left behind many sons, multiplying the race. |
| 32 Vyasa tells Yudhishthira, a king's duty is to protect subjects, and penances are a duty for Brahmanas. Yudhishthira grieves over causing deaths for the kingdom, but Vyasa says the Supreme Being or Destiny may be responsible, not him. He advises Yudhishthira to follow scriptures and perform expiatory acts. |
| 33 Yudhishthira feels guilty for causing deaths in the war. Vyasa consoles him, saying Time is responsible, not him. He reminds Yudhishthira of his Kshatriya duties and the law of change. Vyasa advises him to perform expiatory rites and rule the earth with kindness, citing the gods' example. |
| 34 Missing |
| 35 Yudhishthira asks Vyasa about acts requiring expiation. Vyasa lists sinful acts like killing a Brahmana or violating a vow, and notes some may be justified in certain circumstances. Expiation can be made through ceremonies, libations, or gifts. Vyasa emphasizes understanding dharma's nuances and following the Vedas. |
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| 36 Vyasa tells Yudhishthira that sins can be washed away through penances, religious rites, and gifts. Expiations include subsisting on one meal a day, mendicancy, and giving away wealth. Women can be cleansed through regulated life and chaturmasya vow. Vyasa encourages righteous acts and expiation for sin. |
| 37 Yudhishthira asks Vyasa about clean food, worthy gift recipients, and study. Vyasa cites Manu's discourse, listing virtues like self-refusal and abstention from injury. Manu advises against eating certain foods and accepting gifts from unworthy individuals, emphasizing the importance of making conscious choices for spiritual growth and liberation. |
| 38 Yudhishthira seeks guidance from Vyasa on duties and morality. Vyasa directs him to Bhishma, but Yudhishthira is hesitant due to his role in Bhishma's death. Vasudeva encourages him to seek Bhishma's counsel, and Yudhishthira agrees. He enters the city, offering worship, and prepares to approach Bhishma for guidance. |
| 39 Yudhishthira enters the city, greeted by citizens and ladies praising the Pandavas. He worships household gods and is blessed by Brahmanas, gifting them sweets, gems, and gold. A Rakshasa, Charvaka, disguised as a Brahmana, speaks ill of Yudhishthira, but is slain by the Brahmanas' spiritual energy. |
| 40 Janardana addresses Yudhishthira, saying Brahmanas are gods on earth, easy to gratify but capable of inflicting pain with their speech. He tells the story of Charvaka, a Rakshasa who received a boon from Brahman but was destroyed by the curse of Brahmanas after insulting them. |
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| 41 Yudhishthira took his seat on a golden throne, with Satyaki and Vasudeva opposite him. Bhima and Arjuna sat on either side, while Pritha, Sahadeva, and Nakula sat on a white ivory throne. Dhaumya constructed an altar and began the coronation ceremony, pouring libations and sanctified water upon Yudhishthira's head. |
| 42 King Yudhishthira replied, "We're favored that you describe us so highly. Our duty is to serve King Dhritarashtra, our father and god. I request you to show him the same obedience as before." He appointed his brothers to various positions, utilizing their skills and strengths, and commanded Vidura and Yuyutsu to attend to Dhritarashtra's wishes. |
| 43 King Yudhishthira performed Sraddha rites for his kinsmen, giving wealth and gems to Brahmanas for their benefit. He honored Dhritarashtra, Gandhari, and Vidura, and protected the ladies who lost their husbands and sons. Showing kindness to the destitute, he gave food, clothes, and shelter, and enjoyed great happiness. |
| 44 King Yudhishthira addressed Krishna, "Through your grace, I regained my kingdom. You are the One Being, refuge of all worshippers, and soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, and the foremost being. Salutations to you, wielder of Sarnga, discus, and sword!" Krishna was pleased with the hymn. |
| 45 King Yudhishthira dismissed his subjects and comforted his brothers, who were fatigued and grief-stricken. He assigned them magnificent palaces, adorned with gems and gold, and teeming with attendants and beautiful women. After a restful night, they presented themselves before the king, their hearts full of joy and gratitude. |
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| 46 Janamejaya asked Vaisampayana to narrate Yudhishthira's actions after regaining his kingdom. Vaisampayana described Yudhishthira's benevolent reign, appointing men to their duties and rewarding priests, servants, and guests. He honored Vidura and respected Dhritarashtra and Gandhari, restoring peace. Yudhishthira then approached Krishna, expressing gratitude for his grace. |
| 47 Yudhishthira asked Krishna, in meditation, about his abstraction. Krishna praised Bhishma's prowess and knowledge, saying he was a favorite disciple of Rama and a receptacle of sciences. Krishna urged Yudhishthira to approach Bhishma and ask about morality and duty, as Bhishma's departure would take all knowledge with him. |
| 48 Janamejaya asked how Bhishma cast off his body. Vaisampayana replied that Bhishma, surrounded by Brahmanas, thought of Krishna and hymned his praise. He sought Krishna's refuge, calling him the universal Soul and Lord of all creatures. Bhishma praised Krishna's various forms and attributes, and sought his protection. |
| 49 Krishna and Yudhishthira proceeded to Kurukshetra, a field covered with hair, bones, and human skulls. Krishna pointed out the five lakes of Rama, where Rama offered oblations to his ancestors. Yudhishthira expressed doubts about Rama exterminating Kshatriyas and asked Krishna to explain how the order was revived. |
| 50 Vasudeva told Yudhishthira about Rama's birth and energy. Rama, born to Jamadagni and Satyavati, was predicted to slay Kshatriyas. He exterminated them, including Arjuna, and filled the earth with blood. Kasyapa then installed new kings from surviving Kshatriya races, restoring peace to the earth. |
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| 51 Vasudeva and Yudhishthira approached Bhishma, who lay on his bed of arrows. Vasudeva praised Bhishma's prowess and devotion, saying he was equal to the gods. Bhishma saluted Vasudeva, acknowledging his divine attributes. Vasudeva displayed his celestial form, predicting Bhishma had 56 days left to live. |
| 52 Bhishma, filled with joy, addressed Krishna, saying, "How can I speak in your presence? My mind is clouded, body weak from wounds." Krishna granted a boon, freeing Bhishma from discomfort and pain. Celestial visions and hymns followed, with a peaceful and auspicious atmosphere. |
| 53 Krishna meditated on Brahma, performed ablutions, and kindled a fire. He gave away kine to Brahmanas and asked Satyaki to check if Yudhishthira was ready to visit Bhishma. The Pandavas proceeded to Krishna's abode, then to Bhishma, who lay on his bed of arrows, surrounded by Rishis. |
| 54 Janamejaya asked Vaisampayana about Bhishma's conversation with the Pandavas. Narada encouraged them to ask Bhishma about morality and religion. Krishna approached Bhishma, who said he was comfortable and clear-headed, thanks to Krishna's grace. Bhishma was ready to discourse on duties and practices, and the kings gathered around to listen. |
| 55 Bhishma offered to discourse on duty, praising Yudhishthira's virtues. Vasudeva noted Yudhishthira's hesitation due to shame and fear of Bhishma's curse. Bhishma said a Kshatriya's duty is to fight in battle, even against sinful preceptors or relatives. Yudhishthira approached Bhishma, who greeted him affectionately and encouraged him to ask questions. |
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| 56 Yudhishthira bowed to Hrishikesa and Bhishma, seeking guidance on kingly duties. Bhishma agreed, emphasizing the importance of prompt exertion, truth, and self-restraint. He advised Yudhishthira to be like a mother to his subjects, firm but not too mild, and to avoid attachment to evil practices. Bhishma then discoursed on kingly duties in detail. |
| 57 Yudhishthira sought guidance from Bhishma on kingly duties and morality. Bhishma emphasized prompt exertion, truth, and self-restraint. He advised being like a mother to subjects, firm but not too mild. Bhishma discoursed on kingly duties, covering governance, administration, and behavior, stressing the importance of morality and truth. |
| 58 Bhishma said, "Protection of subjects is a king's most important duty." He advised Yudhishthira to employ spies, give just dues, and be heroic, truthful, and skilled. A king without exertion is like a snake without poison. Bhishma praised protection and readiness for exertion as key kingly duties. |
| 59 Bhishma advises Yudhishthira on kingly duties, stressing readiness, exertion, and cleverness. A king should employ spies, be heroic and truthful, and repair and store what's necessary. Morality, profit, and pleasure depend on a king's duties. Yudhishthira should act righteously, using crookedness when needed, to earn merit and become a just king. |
| 60 Yudhishthira asked Bhishma about the duties of the four orders. Bhishma said, "Common duties include suppressing wrath and being truthful. Brahmanas should
study Vedas and perform sacrifices. Kshatriyas should protect and engage in battle. Vaisyas should acquire wealth fairly. Sudras should serve and live a life of devotion." |
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| 61 Bhishma describes four modes of life: Vanaprastha (woodland life), Bhaikshya (wandering almsman), Garhasthya (householder), and Brahmacharya (student). Each has its duties: Vanaprastha involves woods and scripture study; Bhaikshya means wandering and alms; Garhasthya involves Vedas, family, and pleasures; Brahmacharya requires vows, sense control, and service to a preceptor. |
| 62 Yudhishthira asked Bhishma about auspicious duties. Bhishma replied that Brahmanas should focus on their own duties, not those of other orders, lest they incur censure and hell. He advised Yudhishthira to prioritize Vedic study and follow the path of righteousness, leading to happiness and prosperity. |
| 63 Bhishma advises Yudhishthira on Brahmana duties, emphasizing Vedic studies and self-restraint. He explains the importance of kingly duties, which produce great rewards and encompass all learning and behavior. If kingly duties are abandoned, all other duties are lost, and the Vedas and religious acts are destroyed. |
| 64 Bhishma tells Yudhishthira that kingly duties encompass all others, and are essential for the protection of all creatures. He recounts King Mandhatri's story, where Indra praises his devotion and explains that kingly duties are the source of all others, and are righteous and lead to eternal emancipation. |
| 65 Indra tells Mandhatri that kingly duties are essential, including protecting subjects, reclaiming land, and performing sacrifices. He stresses the importance of Brahmanas following their duties and Kshatriyas ensuring all orders observe their duties. Robber tribes should serve seniors, kings, and Brahmanas, and practice virtues like non-injury and truth. |
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| 66 Bhishma explains to Yudhishthira that a king who rules with justice, makes gifts, and displays compassion attains the objects of the four modes of life. A king's duties include protecting the kingdom, honouring the righteous, and bestowing favours and punishments. By protecting all creatures, a king earns great merit. |
| 67 Bhishma explains to Yudhishthira that electing a king is the first duty of a kingdom, as anarchy leads to weakness and suffering. The king should be worshiped like Indra and given necessary resources to maintain order and prosperity. Humility before the king is essential, like disciples before their preceptors. |
| 68 Yudhishthira asks why Brahmanas consider a king a god. Bhishma explains that the king's duties are the root of all men's duties, bringing peace and checking disregard for wholesome restraints. Without a king, people would devour each other. The king is a high divinity, delighter of the people, and protector of men. |
| 69 Yudhishthira asks Bhishma about a king's duties. Bhishma advises: subdue yourself, then your foes; employ wise spies; make peace if advantageous; protect your kingdom with righteousness; take a sixth of subjects' income; look upon subjects as children; be wise, charitable, and devoted to sacrifices. |
| 70 Yudhishthira asks about virtuous conduct for a king. Bhishma lists 36 virtues, including kindness, faith, bravery, and humility. A king should acquire wealth without cruelty, punish wisely, and protect his wives. He should be pure, clever, and comforting, and wait for the proper time to act. |
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| 71 Yudhishthira asks Bhishma how to protect his subjects righteously. Bhishma advises worshiping learned Brahmanas, being sincere and wise, and filling his treasury with just tributes. A king should protect his subjects without oppression, display compassion, and rule with judicious means to reap fruit from his kingdom. |
| 72 Bhishma tells Yudhishthira to appoint a priest who protects the good and punishes the wicked. Matariswan explains that Brahmanas are born from Brahman's mouth to keep Vedas and scriptures. The king should give land to a learned Brahmana, who guides him with wisdom and humility, sharing in his merit. |
| 73 Bhishma advises Yudhishthira to appoint a learned priest, as king and priest need each other. Kasyapa explains that Brahmanas and Kshatriyas are interconnected and protect each other. When they work together, they flourish, but contention leads to chaos and the appearance of Rudra, the god of vengeance. |
| 74 Bhishma tells Yudhishthira that a king's strength comes from his priest. He shares the story of King Muchukunda, who tested his strength against Lord Vaisravana. Muchukunda explains that Brahmanas and Kshatriyas have a common origin and should work together, with Brahmanas providing spiritual power and Kshatriyas providing military might. |
| 75 Yudhishthira asks Bhishma about a king's conduct that leads to prosperity and felicity. Bhishma advises liberalness, sacrifices, protection, and honor for righteous persons. A king should be courageous, truthful, and compassionate, protecting subjects like a cloud or tree shelters birds. He earns merit and should follow ancestors' conduct. |
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| 76 Yudhishthira asks Bhishma about Brahmanas who follow their duties and those who don't. Bhishma explains that virtuous Brahmanas are equal to Brahma, while those who are not devoted to their duties are like Sudras. He advises the king to realize tribute from and impress into public service those who are not devoted. |
| 77 Yudhishthira asks Bhishma about the king's role in protecting subjects and wealth. Bhishma explains the king is lord of wealth except for observant Brahmanas. He cites the king of Kaikeyas, who protected Brahmanas and was righteous, and advises Yudhishthira to follow this example to prosper and gain heaven. |
| 78 Yudhishthira asks Bhishma about Brahmanas supporting themselves through Vaisya duties. Bhishma advises that a Brahmana can do so in distress, but should avoid selling certain articles like wine and animals. He also says Brahmanas can take up arms to protect themselves and their Vedas without incurring sin. |
| 79 Yudhishthira asks Bhishma about ideal priests for sacrifices. Bhishma lists qualities like knowledge, loyalty, truthfulness, and harmlessness. He emphasizes Dakshina's importance, saying a sacrifice without it cannot lead to salvation. Soma is also essential, but shouldn't be sold for personal gain. Penances like non-violence and truthfulness are also valued. |
| 80 Yudhishthira asks Bhishma about a king's minister. Bhishma advises caution, noting people's minds can change. He suggests accomplishing important tasks personally and identifying true friends who share prosperity and distress. A trusted counselor should have intelligence, memory, and good qualities. Be cautious of kinsmen, who can be jealous of each other's success. |
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| 81 Yudhishthira asks Bhishma how to win over friends and foes. Bhishma shares a story of Vasudeva and Narada, where Narada advises Vasudeva to use soft words, forgiveness, and mildness to correct his kinsmen's tongues. Vasudeva is encouraged to lead and advance his race with intelligence and liberality. |
| 82 Bhishma tells Yudhishthira about the sage Kalakavrikshiya, who exposed corrupt officers in King Kshemadarsin's kingdom. The sage, with a crow, revealed misdeeds and embezzlement. He advised the king to strike against corrupt officers one by one, and with his guidance, the king conquered the earth and acquired great fame. |
| 83 Yudhishthira asks Bhishma about the characteristics of a king's officials. Bhishma advises: legislators should be modest and truthful; ministers of war should be courageous and learned; courtiers should be of high descent and devoted; generals should be wise and devoted; and counselors should be wise, truthful, and forgiving. |
| 84 Bhishma shares a conversation between Vrihaspati and Sakra, where Sakra asks how to become beloved by all. Vrihaspati advises that agreeable speech is key, bringing happiness and love. He suggests using kind words even when punishing, as it makes it more palatable. Bhishma encourages Yudhishthira to follow this advice. |
| 85 Yudhishthira asks Bhishma how a king can gain great blessedness and eternal fame. Bhishma advises a king to conduct himself righteously, protect his subjects, and appoint worthy ministers. Ministers should be learned, strong, wealthy, humble, and knowledgeable. Justice should be administered impartially, and punishments meted out fittingly. |
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| 86 Yudhishthira asks Bhishma about the ideal capital city. Bhishma advises a strong citadel, abundant resources, and a loyal population. The city should be well-defended, with walls, a trench, and a strong army. The king should collect wealth, establish justice, and honor learned men, priests, and ascetics. |
| 87 Bhishma advises Yudhishthira on consolidating and protecting a kingdom. He recommends a hierarchical administration, virtuous ministers, fair taxation, and compassion for subjects. The king should "milk his kingdom" like a cow, taking only what's necessary, and protect the productive class, enhancing their powers to strengthen the kingdom. |
| 88 Bhishma advises Yudhishthira on king-craft. A king should protect and benefit his subjects, "milking" the kingdom like a bee gathering honey. He should impose taxes gradually, check disorders, promote righteousness, and encourage agriculture and trade. The king should be truthful, sincere, and non-violent, consolidating his kingdom with wisdom. |
| 89 Bhishma advises Yudhishthira on king-craft, emphasizing protecting Brahmanas and supporting them with resources. He highlights importance of agriculture, trade, and Vedic knowledge. The king should protect subjects, subdue foes, and worship deities. Self-reflection and seeking approbation from people are essential for a king's success. |
| 90 Bhishma recites Utathya's words to Mandhatri, emphasizing righteousness as a king's foundation. Righteousness protects the world; its neglect leads to decay. The king should uphold Dharma, gratify Brahmanas, and avoid pride and unrighteousness, lest he suffer ruin like Vali, who lost the goddess of prosperity due to his malice. |
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| 91 Utathya advises Mandhatri that a king's righteousness is crucial for his subjects' prosperity. The king should protect the weak, uphold social duties, and punish the wicked. Unrighteousness brings destruction, while virtue and truth bring prosperity and a heavenly abode. Mandhatri follows this advice and becomes a great king. |
| 92 Yudhishthira asks Bhishma about righteous kingship. Bhishma cites Vamadeva's advice to King Vasumanas, emphasizing righteousness, seeking counsel, controlling senses, and cultivating intelligence. Vamadeva warns against illiberality, rashness, and ignorance, and stresses honoring others, making gifts, and reflecting on actions. Following these principles brings virtue, wealth, and prosperity. |
| 93 Vamadeva advises the king to rule righteously, follow scriptures, display power, and do good without being solicited. He should cherish devoted servants, appoint able ministers, and protect subjects. The king should be cautious of neighbors, defend forts, administer justice, and consult with ministers to enlarge dominions and protect the kingdom. |
| 94 Vamadeva advises the king to win victories without battles and only seek new acquisitions when power is consolidated. A king's power is confirmed when subjects are loyal and wealthy. A king should be compassionate, efficient, and protective, and control their temper to have no enemies and achieve victory. |
| 95 Yudhishthira asks Bhishma about battle conduct. Bhishma advises fair means, no fighting unarmed opponents, and not striking the disabled or frightened. Treat wounded opponents and use fair weapons. Manu says battles should be fair. Righteous means lead to victory, not sin and destruction. |
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| 96 Bhishma advises Yudhishthira on righteous conduct in war and victory. A king should not subjugate by unrighteous means, and should treat vanquished foes with respect and kindness. Wealth and maidens acquired by force should be given away or returned. Righteous conduct leads to true victory and prosperity. |
| 97 Yudhishthira asks how kings can win regions of felicity despite sinful acts in battle. Bhishma explains that kings can become pure through sacrifices, gifts, and penances. Heroes who fight bravely and die in battle earn a glorious death, attaining a high merit and a place in Indra's heaven. |
| 98 Yudhishthira asks Bhishma about heroes who die in battle. Bhishma recounts Indra's explanation to Amvarisha: battle is a great sacrifice, with elephants and steeds as priests, and flesh and blood as offerings. Brave warriors who die in battle earn regions of felicity like Indra's, while cowards who flee sink into hell. |
| 99 Bhishma tells the story of King Janaka, who showed his warriors the rewards of heaven for brave fighters and the punishments of hell for cowards. He urged them to fight fearlessly, saying that laying down one's life in battle is the door to heaven. Heroes deserve respect and protect all. |
| 100 Yudhishthira asks Bhishma how to lead troops to battle. Bhishma advises using wisdom, deceit, and courage. Move troops in spring or autumn, with abundance of water and grass. Use auspicious positions, reward brave warriors, and arrange the army strategically. Use spies and scouts to gather information and form the array called Suchimukha. |
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2 Apaddharmanusasana 43 646.6 8:59
| 131 Narada tells Yudhishthira about Suvarnashthivin, a child born with golden excreta. King Srinjaya's wish was granted by Parvata, but Indra sent a tiger to kill the child. Narada revived him, and Suvarnashthivin ruled for 1100 years, performing sacrifices and gratifying gods and ancestors. Narada advises Yudhishthira to bear his kingdom's burden. |
| 132 Vyasa advises Yudhishthira to follow his duty as a king and protect his subjects. Yudhishthira expresses guilt over causing deaths, but Vyasa questions whether the Supreme Being or man is responsible. He encourages Yudhishthira to adhere to his duties and perform expiatory acts for past mistakes. |
| 133 Yudhishthira grieves over the war's devastation, feeling guilty for the deaths. Vyasa consoles him, saying Time and individual actions caused the deaths, not Yudhishthira. He suggests a Horse-sacrifice to expiate sins and rule with kindness and justice, following the gods' path. |
| 134 missing |
| 135 Yudhishthira asks Vyasa about acts requiring expiation and how to be freed from sin. Vyasa lists sinful acts, including killing a Brahmana and speaking ill of others, but notes exceptions like self-defense and following a preceptor's advice. He explains that certain acts don't lead to sin and offers to provide further guidance. |
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| 136 Vyasa tells Yudhishthira that sins can be washed away through penances, rites, and gifts. Expiatory rites include subsisting on one meal a day and giving away wealth. Women can be cleansed through regulated life and menstrual course. Vyasa advises Yudhishthira to perform expiation and follow righteous behavior for redemption. |
| 137 Yudhishthira asks Vyasa about clean food, worthy gift recipients, and study. Vyasa recounts Manu's discourse, listing cleansing acts and virtuous characteristics. Manu advises expiation for acts done in wrath and warns against gifts to unworthy recipients, emphasizing Vedic study and penance for spiritual growth. |
| 138 Yudhishthira asks Vyasa about royal duties and morality. Vyasa directs him to Bhishma, who is knowledgeable about duties and morality. Yudhishthira is hesitant due to guilt over Bhishma's death. Krishna and others encourage him to seek Bhishma's counsel. Yudhishthira enters the city, worshiping gods and Brahmanas, and is greeted by citizens. |
| 139 Yudhishthira enters the city, greeted by citizens and praised by ladies. He worships household gods and is blessed by Brahmanas. A disguised Rakshasa, Charvaka, criticizes him, but is recognized and slain by the Brahmanas. With peace restored, Yudhishthira is grateful for their support and blessings. |
| 140 Janardana tells Yudhishthira that Brahmanas are gods on earth, easy to gratify but capable of inflicting pain with their speech. He shares the story of Charvaka, a Rakshasa who received a boon but was slain by Brahmanas' curse for insulting them. Janardana encourages Yudhishthira to focus on his duties and not grieve. |
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| 141 Yudhishthira, freed from grief, took his seat on a golden throne, surrounded by his brothers and nobles. The priest Dhaumya began the coronation rite, pouring libations and sanctified water upon Yudhishthira's head. The Brahmanas uttered benedictions, praising him, and Yudhishthira accepted gifts from the subjects. |
| 142 King Yudhishthira replied to his subjects, "Our duty is to serve King Dhritarashtra, our father and god." He appointed his brothers to various positions and tasked Vidura and Yuyutsu with carrying out Dhritarashtra's wishes. Yudhishthira was a just and fair ruler, beloved by his subjects, and his kingdom prospered. |
| 143 King Yudhishthira performed Sraddha rites for his kinsmen, giving wealth and gems to Brahmanas for their benefit. He honored Dhritarashtra, Gandhari, and Vidura, and showed kindness to the destitute, blind, and helpless. Yudhishthira ruled with virtue and compassion, bringing happiness and prosperity to his kingdom. |
| 144 King Yudhishthira addressed Krishna, "Through your grace, I regained my kingdom. You are the One Being, refuge of all worshippers, and soul of the Universe. You are Vishnu, Jishnu, Hari, Krishna, and Vaikuntha. Salutations to you, wielder of Sarnga, discus, and sword!" Krishna was pleased with the hymn. |
| 145 King Yudhishthira comforted his fatigued brothers, saying, "Rest and enjoy this victory." Bhima got Duryodhana's palace, Arjuna got Dussasana's, Nakula got Durmarshana's, and Sahadeva got Durmukha's. They feasted and rested, then met Yudhishthira again, their hearts full of joy. |
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| 146 Janamejaya asked Vaisampayana about Yudhishthira and Krishna's actions after regaining the kingdom. Yudhishthira appointed each order to their duties, gave generously, and honored his priest and preceptor. He approached Krishna, who sat radiantly on a golden sofa, and asked if all was well, crediting Krishna's grace for their victory. |
| 147 Yudhishthira asked Krishna, in meditation, about his abstraction. Krishna praised Bhishma's prowess and knowledge, saying he was a receptacle of sciences and Rama's favorite disciple. He urged Yudhishthira to approach Bhishma and question him about morality and duty before his passing. |
| 148 Janamejaya asked how Bhishma, on a bed of arrows, cast off his body. Vaisampayana replied that Bhishma, with concentrated attention, caused his soul to enter his soul. He thought of Krishna, hymned his praise, and sought refuge in him. Bhishma praised Krishna as the supreme lord and creator. |
| 149 Vaisampayana said, "Hrishikesa, Yudhishthira, and others proceeded to Kurukshetra, a field covered with hair, marrow, bones, and human skulls. Kesava spoke of Jamadagni's son and the five lakes of Rama, where Rama offered oblations to his ancestors. Yudhishthira asked Krishna to explain how the Kshatriya order was exterminated and revived. |
| 150 Vasudeva told Yudhishthira about Rama's energy and powers. Rama, Jamadagni's son, avenged his father's death and vowed to free the earth of Kshatriyas. He slaughtered thousands, making the earth miry with blood. Kasyapa accepted the earth and installed concealed Kshatriyas as kings, whose progeny are the current Kshatriya races. |
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| 151 King Yudhishthira marveled at Rama's feats, comparing them to Sakra's. Bhishma, on his bed of arrows, was approached by Krishna, who asked about his perceptions. Bhishma, devoted to righteousness, saluted Krishna, the origin and dissolution of all worlds. Krishna displayed his celestial form to Bhishma, who would soon obtain a blissful end. |
| 152 Bhishma, filled with joy, spoke to Krishna, "I'm unable to speak due to my arrow-wounds." Krishna replied, "Receive this boon: discomfort, stupefaction, and pain shall not overcome you. Your perceptions and memory shall be unclouded." The great Rishis adored Krishna with hymns, and a celestial shower of flowers fell. |
| 153 Krishna awoke, meditated on Brahma, and was praised by sweet-voiced persons. He performed ablutions, kindled a fire, and gave away kine to Brahmanas. Satyaki went to Yudhishthira, who said, "Let's proceed without soldiers." The Pandavas mounted their cars and approached Bhishma, lying on his bed of arrows, surrounded by Rishis. |
| 154 Janamejaya asked Vaisampayana about Bhishma's conversation with the Pandavas. Narada encouraged them to ask Bhishma about morality and religion. Krishna approached Bhishma and asked if he was comfortable and if his understanding was clear. Bhishma replied that he was free from pain and ready to discourse on duties and practices. |
| 155 Bhishma said, "I shall discourse on duty. Let Yudhishthira question me." He described Yudhishthira as a royal sage with a virtuous soul, intelligent and righteous. Vasudeva said, "Yudhishthira is fearful of your curse." Bhishma replied, "A Kshatriya's duty is to fight in battle, even against preceptors if sinful." |
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| 156 Yudhishthira asked Bhishma about kingly duties, citing their importance. Bhishma agreed, emphasizing the need for prompt exertion, truth, self-control, and compassion. He warned against being too forgiving and advised the king to be like a mother to his subjects, seeking their good and avoiding excessive mildness. |
| 157 Bhishma advises Yudhishthira on kingly duties: act decisively, wage war when needed, and maintain justice. Emphasizing virtues like truth, wisdom, and secrecy, he highlights examples of just rulers. Kings should protect subjects, choose capable ministers, and ensure prosperity. Wise leadership and protection are essential for a righteous king. |
| 158 Bhishma said, "Protection of subjects is a king's most important duty." He advised employing spies, giving just dues, and being heroic, truthful, and skilled. A king should be ready to exert himself, as exertion is the root of kingly duties. He should act righteously, but also use crookedness when necessary. |
| 159 Bhishma explains to Yudhishthira that kingship arose to maintain order when virtue declined. The king, endowed with divine authority, commands obedience and ensures justice. Prithu, the first king, leveled the earth and promoted prosperity. A king's conduct should be guided by wisdom, opportunities, and means to protect and govern effectively. |
| 160 Vaisampayana said, "Yudhishthira asked Bhishma about the duties of the four orders. Bhishma listed nine general duties and described special duties for each order:
Brahmanas should study Vedas and perform sacrifices; Kshatriyas should protect and engage in battle; Vaisyas should trade and protect animals; Sudras should serve and perform minor sacrifices." |
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| 161 Bhishma described four modes of life and their duties: Vanaprastha (retiring to woods), Bhaikshya (wandering and begging), Garhasthya (studying Vedas, begetting children, and enjoying pleasures), and Brahmacharya (studying Vedas, observing vows, and serving one's preceptor). He emphasized truth, simplicity, and worship of guests, and quoted a verse by Narayana. |
| 162 Yudhishthira asked Bhishma about auspicious duties. Bhishma said the four modes of life are for Brahmanas, while Kshatriyas have their own duties. He criticized Brahmanas who engage in improper pursuits, saying they incur censure and go to hell. He emphasized the importance of Vedic study and following one's duties. |
| 163 Bhishma told Yudhishthira that a Brahmana should avoid improper pursuits and lead a domestic life, performing six Vedic acts. He emphasized self-restraint, purity, and simplicity, noting that those who fall away from duties become equal to Sudras. Bhishma stressed kingly duties as foremost, depending on which all other duties exist. |
| 164 Bhishma told Yudhishthira that kingly duties encompass all others, and if disturbed, all creatures suffer. He recounted King Mandhatri's story, who sought Vishnu's guidance on kingly duties. Indra praised Mandhatri's devotion and explained that kingly duties are foremost, protecting all creatures and leading to eternal emancipation. |
| 165 Indra tells Mandhatri that Kshatriya duties are foremost, including all others. Kings should reclaim land, perform sacrifices, and protect subjects. Abandonment, especially in battle, is key. Kshatriyas should lead a domestic life, be impartial, and protect all. Other tribes should serve elders, kings, and Brahmanas, and perform Vedic duties. |
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| 166 Bhishma explains to Yudhishthira that a king who rules with justice, makes gifts, and protects all creatures attains the objects of the four modes of life. A king who adheres to his duties earns the merits of all modes of life, which are eternal and have been practised by great men since ancient times. |
| 167 Yudhishthira asks Bhishma about a kingdom's duties. Bhishma explains that electing and crowning a king is the first duty, as anarchy leads to suffering. Manu, the first king, was appointed after people assembled to avoid anarchy, and he protected and set them on their duties, becoming irresistible. |
| 168 Yudhishthira asks why Brahmanas consider the king a god. Bhishma explains that the king maintains social order, protects the weak, and upholds justice. Without a king, chaos ensues. The king deserves worship and obedience, and his duties are essential for society's survival. Disregarding the king's authority leads to destruction. |
| 169 Yudhishthira asks Bhishma about a king's duties. Bhishma advises self-control, protecting the kingdom, inspiring confidence, and wise use of spies. A king should be virtuous, charitable, and knowledgeable about the Vedas. He should avoid war, protect subjects like children, and regulate chastisement to attain happiness in heaven. |
| 170 Yudhishthira asks about virtues for a king. Bhishma lists 36, including kindness, faith, courage, and generosity. A king should rule without wrath, acquire wealth without cruelty, and be liberal, but not to the unobserving. He should protect his wives, be pure, and seek prosperity without pride. |
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| 171 Yudhishthira asks how a king should protect his subjects. Bhishma advises worshiping learned Brahmanas, being sincere and wise, and protecting subjects from want. A king should fill his treasury justly, protect Brahmanas, and rule with compassion. He should imitate the flower-man, not the charcoal-maker, and earn fame and merit in heaven. |
| 172 Bhishma tells Yudhishthira to appoint a priest who protects and punishes. Matariswan explains that Brahmanas are lords of all creatures, created from Brahman's mouth. Kshatriyas rule in their absence. A king should give land to virtuous Brahmanas and seek their counsel, sharing in their merit and upholding dharma. |
| 173 Bhishma advises Yudhishthira to appoint a learned priest, citing the importance of the Brahmana-Kshatriya relationship. Kasyapa explains that their collaboration brings prosperity, while contention leads to ruin. He advises avoiding sinful connections and performing good deeds to achieve purity and stainlessness, using analogies like wood and fire. |
| 174 Bhishma tells Yudhishthira that a king's strength rests on his priest. He shares the story of King Muchukunda, who defeated Vaisravana's Rakshasas with his priest Vasishtha's help. Muchukunda asserts that Brahmanas and Kshatriyas must work together, and Vaisravana is impressed by his devotion to duty. |
| 175 Yudhishthira asks Bhishma about a king's conduct. Bhishma advises: be liberal, perform sacrifices, protect subjects, and be righteous. Protect Brahmana wealth and be courageous. Yudhishthira's heart is too mild, and Bhishma encourages him to follow his ancestors' conduct and rule with courage and compassion. |
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| 176 Yudhishthira asks Bhishma about Brahmanas' duties. Bhishma explains that learned and virtuous Brahmanas are equal to Brahma, while those who don't follow their duties are like Sudras. He advises the king to impress into public service those who don't follow their duties, excluding the virtuous ones. |
| 177 Yudhishthira asks Bhishma about the king's role. Bhishma explains the king is lord of everyone's wealth except Brahmanas who follow their duties. The king of Kaikeyas recounts how his righteous behavior protected him from a Rakshasa. Bhishma advises Yudhishthira to protect Brahmanas and maintain order. |
| 178 Yudhishthira asks Bhishma if a Brahmana can support himself by practicing Vaisya duties. Bhishma says yes, if the Brahmana loses his means. Bhishma lists articles that should not be sold, including wines and animals, to avoid sin. He advises seeking power through Brahmanas' strength in times of distress. |
| 179 Yudhishthira asks about qualities of priests in sacrifices. Bhishma lists knowledge, loyalty, friendliness, truthfulness, simplicity, and self-restraint. Dakshina is vital in sacrifices, but even small offerings made with devotion are efficacious. Good character is essential, and penances involve non-violence, truth, and compassion, not just physical emaciation. |
| 180 Yudhishthira asks about a king's minister. Bhishma says a king has four kinds of friends: same object, devoted, relatives, and those won over by gifts. Be cautious, trust and mistrust everyone. True friends feel joy at prosperity and misery at decay. Appoint able ministers and honor kinsmen with caution. |
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| 181 Yudhishthira asks how to win over friends and foes. Bhishma cites Vasudeva's story, who feels helpless between factions. Narada advises Vasudeva to use soft words, forgiveness, and mildness to correct his kinsmen. Wisdom and accomplishments can bring peace and happiness. Vasudeva must act to prevent destruction. |
| 182 Bhishma tells Yudhishthira to protect those who advance his interests. Sage Kalakavrikshiya exposed corrupt officers in King Kshemadarsin's kingdom, accusing them of embezzlement. The officers united and killed his crow, but the sage sought the king's protection and advised him to strike against them cautiously. |
| 183 Yudhishthira asks Bhishma about the characteristics of a king's advisors. Bhishma advises that legislators should be modest and truthful, ministers of war should be courageous, and counsellors should be wise and forgiving. The king should consult with devoted, wise, and courageous ministers and keep his counsels secret. |
| 184 Bhishma tells Yudhishthira that Vrihaspati advised Sakra to use agreeable speech to win hearts. Sweet words can bring happiness, love, and reconciliation, even in difficult situations. A king should use sweet words when punishing or taking something away. Sakra followed this advice and became beloved. Yudhishthira should do the same. |
| 185 Yudhishthira asks Bhishma how a king can achieve great blessedness and fame. Bhishma advises a king to conduct himself righteously, protect his subjects, and appoint worthy ministers. He should administer justice fairly, punish offenders, and cherish good men. The king should be cautious and not trust anyone too readily. |
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| 186 Yudhishthira asks Bhishma about the ideal city for a king. Bhishma advises a strong citadel, abundant resources, and a loyal population. The king should protect his people, fill his treasury, and establish justice. He should also honor ascetics, use spies, and protect the helpless. |
| 187 Yudhishthira asks Bhishma how to consolidate and protect a kingdom. Bhishma advises a well-organized administration, fair taxation, and protection of the people, especially the Vaisyas. He should be a just and fair king, beloved by his subjects, and surround himself with able ministers and advisors. |
| 188 Bhishma advises Yudhishthira on how a king should behave when desiring more wealth. He should protect his subjects, impose taxes gradually, check disorderly elements, and encourage productive activities. A wise king should display truth, sincerity, and absence of wrath, and wield the rod of chastisement to enhance his treasury and kingdom. |
| 189 Bhishma advises Yudhishthira on kingcraft: protect subjects, support Brahmanas, and assign sustenance. Reflect on personal faults and gauge public opinion. Be heedful of subjects and foes, and avoid oppressing traders and agriculturists. Gifts support gods, ancestors, and humans. Strong kings prey on the weak, but should still protect all. |
| 190 Bhishma quotes Utathya, advising King Mandhatri to uphold righteousness, not act capriciously. Righteousness is the king's foundation, and failing to uphold it leads to hell. Restrain sinfulness, advance righteousness, and gratify Brahmanas' wishes. Pride and unrighteousness lead to ruin, and neglecting Brahmanas' wishes brings danger and loss of prosperity. |
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| 191 Utathya advises King Mandhatri to act virtuously, protect his subjects, and uphold righteousness. The king's conduct determines the age and affects all creatures. He should correct faults without causing harm, protect the weak, punish the wicked, and honor deserving ministers. Wisdom and courage are essential for a king to rule justly. |
| 192 Yudhishthira asks Bhishma about a righteous king's duties. Bhishma cites Vamadeva's advice to King Vasumanas: act righteously, as it's the most efficacious means to accomplish objects. A king who disregards righteousness falls away from virtue, while one who seeks prosperity, free from malice, thrives in affluence. |
| 193 Vamadeva advises King Vasumanas to set a good example, display power, live cheerfully, and do good without solicitation. A king should avoid malice, speak truthfully, and protect subjects. Appointing loyal and able persons to office and watching other kings through secret agents is also crucial. |
| 194 Vamadeva advises King Vasumanas to win victories without battles, as wise men esteem peaceful victories highly. A king's power is confirmed when their dominions are wide, wealthy, and subjects are loyal and contented. A king with a strong, competent army can conquer the earth and achieve greatness. |
| 195 Yudhishthira asks Bhishma how a Kshatriya king should fight another Kshatriya king. Bhishma advises fair means, no striking disabled or frightened enemies, and treating wounded opponents with care. Righteousness is key, as unrighteous means lead to sin and destruction. Manu's law dictates fair battles, and virtue is essential. |
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| 196 Bhishma advises Yudhishthira that a king should not subjugate the earth by unrighteous means. A victory obtained by unfair means is uncertain and never leads to heaven. A king should treat a vanquished foe with respect, not slay a warrior who begs for quarter, and honor Brahmanas and priests. |
| 197 Yudhishthira asks how kings can attain felicity despite sinful acts in battle. Bhishma explains that kings can become pure through sacrifices, gifts, and penances. Brave kings who fight for Brahmanas are regarded as sacrifices, and their merit increases. Heroes who face danger fearlessly earn eternal bliss, while cowards are punished. |
| 198 Yudhishthira asks about the regions earned by heroes who die in battle. Bhishma recounts Amvarisha's surprise at seeing his general Sudeva in heaven, despite not performing traditional sacrifices. Indra explains that bravery in battle is a form of sacrifice, earning regions of felicity like his own. |
| 199 Bhishma tells the story of King Janaka, who showed his warriors heaven and hell before battle, urging them to fight fearlessly. Bhishma advises Yudhishthira to form his army's array with car-warriors, elephants, horsemen, and foot-soldiers, and notes that heroism is the highest virtue, protecting and cherishing all. |
| 200 Yudhishthira asks Bhishma how kings should lead troops to battle. Bhishma advises using both straight and crooked wisdom, manufacturing weapons, and choosing the right time and place for battle. He also emphasizes honoring brave warriors and fighting courageously, regardless of life itself, to achieve victory and religious merit. |
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| 201 Yudhishthira asks about competent combatants. Bhishma describes regional warriors' traits: Gandharvas use nails and lances, Easterners fight from elephants, Yavanas fight bare-handed, and Southerners wield swords. He notes physical characteristics like voices, eyes, and body types indicating heroism, and advises placing brave warriors in the van. |
| 202 Yudhishthira asks about indications of an army's success. Bhishma lists signs: cheerful troops and animals, favorable wind and rainbows, auspicious birds and animals, and pure behavior. He advises trying peaceful means, conciliation, and gifts before battle, and showing forgiveness and compassion after conquest. |
| 203 Yudhishthira asks Bhishma how to handle different types of foes. Bhishma cites Vrihaspati's advice to Indra: lull foes into security, produce disunion, make gifts, and use poison. Be cautious, wait for the right moment, and avoid unnecessary hostility. Use conciliation, gifts, and disunion to grind foes one by one. |
| 204 Yudhishthira asks Bhishma how a king who has lost his kingdom and wealth can achieve happiness. Bhishma tells the story of Prince Kshemadarsin, who sought advice from the sage Kalakavrikshiya. The sage advises the prince to abandon desires, cultivate a pure disposition, and seek felicity in solitude, living a simple life in the forest. |
| 205 The sage advises the king to regain prosperity by renouncing pride, humbling himself, and performing good deeds. He suggests serving Janaka, causing disunion among foes, and destroying their treasury by inducing difficult achievements and hostilities. The king should offer enjoyments, advise sacrifices, and rely on destiny to succeed. |
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| 206 The king refuses to use deceit to regain his kingdom, desiring to live righteously. A sage praises his commitment and arranges a union with the ruler of Videhas. The king's noble birth, learning, and courage impress the ruler, who offers him his daughter and gems, forming a strong alliance based on trust and righteousness. |
| 207 Yudhishthira asks Bhishma about the king's behavior towards courageous men. Bhishma advises unity and honor, warning that avarice and wrath lead to destruction. He stresses reverence for the wise and courageous, and avoidance of quarrels and oppression, which can cause the aristocracy to turn against the king. |
| 208 Bhishma advises Yudhishthira to worship and serve mother, father, and preceptor. He stresses honoring them earns merit, while disregarding them leads to sin. The preceptor is worthy of greatest reverence, as they impart immortal knowledge. Pleasing them pleases the gods and Rishis, and supporting them is essential for well-being. |
| 209 Bhishma advises Yudhishthira on virtue, saying truth and falsehood depend on context. Truth shouldn't be spoken if it causes harm, and falsehood may be spoken to prevent harm. Righteousness is complex, aiming for growth and non-injury. Silence or untruth may be better in some cases, and deceitful people should be shunned. |
| 210 Bhishma advises Yudhishthira to overcome difficulties by following scriptural duties, practicing truth and non-injury, controlling desires, and cultivating virtues. He lists various behaviors, including hospitality, Vedic study, courage, and compassion. Bhishma concludes that seeking refuge in Narayana, the Supreme Lord, will overcome all difficulties. |
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| 211 Bhishma tells Yudhishthira about a jackal who, despite being a former cruel king, became compassionate and truthful. He was sought out by a tiger to be his minister, but was falsely accused by the tiger's servants. The jackal was acquitted, but chose to leave the tiger's service, illustrating the complexity of appearances and the importance of scrutiny. |
| 212 Bhishma tells Yudhishthira to avoid idleness, like a camel who obtained a boon but was killed by a jackal due to its laziness. He advises using intelligence, restraint, and action to achieve success, quoting Manu that victory depends on intelligence. Bhishma encourages wise decision-making and caution to rule effectively. |
| 213 Yudhishthira asks Bhishma how a king without aids should face a powerful foe. Bhishma shares the story of the Ocean and Rivers, highlighting the cane's flexibility and ability to yield. He advises Yudhishthira to adopt the cane's behavior, assessing strength and weakness, and yielding to avoid destruction. |
| 214 Yudhishthira asks Bhishma how to respond to harsh speeches from ignorant people. Bhishma advises endurance, as wrath is futile. Shameless individuals are like crows or peacocks, and engaging with them is pointless. Avoid them like dogs, and don't yield to hate. Endurance takes away the pain of speech. |
| 215 Yudhishthira asks Bhishma about the duties of a king, seeking guidance on effective rule and happiness for his people. Bhishma advises that a king needs wise servants, just administration, kindness, and attention to six essential aspects to earn the merit of sovereignty and achieve prosperity. |
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| 216 Bhishma tells the story of a sage who lived in a forest, surrounded by fierce animals. A devoted dog sought the sage's protection from a leopard and was transformed into a leopard himself. Later, he was transformed into a tiger, subsisting on flesh and blood, and thriving in the forest. |
| 217 Bhishma tells the story of a dog transformed into various animals to escape predators. He becomes a tiger, then an elephant, a lion, and finally a Sarabha. However, he becomes ungrateful and seeks to slay the Rishi who had transformed him. The Rishi transforms him back into a dog, his original form. |
| 218 Bhishma advises the king to appoint qualified ministers and exercise supervision. A minister should be truthful, sincere, knowledgeable, and self-restrained. The king should be conversant with scriptures, protect subjects, and possess virtues like patience and forgiveness. He should reward ministers, love devoted subjects, and avoid idleness. |
| 219 Bhishma advises the king to appoint servants to fitting offices, citing the dog story. Each should be placed according to their qualifications. A king who does so will enjoy sovereignty. Surround yourself with worthy associates, care for your treasury and people, and speak kindly to devoted servants. |
| 220 Bhishma advises Yudhishthira on kingly duties: protection, impartiality, and adaptability. Be like a peacock, assuming different forms to achieve goals. Protect people, seek wisdom, and be heedful of dangers. Display strength, inspire confidence, uphold justice, and appoint capable officers. Follow these duties to succeed and prosper. |
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| 221 Bhishma explains Chastisement to Yudhishthira, describing it as the lord of everything, present everywhere, and the embodiment of righteousness. It has many forms and names, including weapons and deities. Chastisement keeps creatures from harming each other and is the author of a kingdom, sent by God for the Kshatriya. |
| 222 Bhishma tells the story of King Vasuhoma, who explained the origin of Chastisement to King Mandhatri. Chastisement was created by Brahman to maintain order and was passed on to various gods and Rishis before being given to the Kshatriyas to protect all creatures and guide righteous kings. |
| 223 Yudhishthira asks about Virtue, Wealth, and Pleasure. Bhishma explains they're interconnected, with Wealth rooted in Virtue and Pleasure its fruit. He advises seeking them for Knowledge of Self, not just reward or pleasure. Balance and good deeds are key to avoiding heedlessness and wickedness. |
| 224 Yudhishthira asks Bhishma about acquiring virtuous behavior. Bhishma shares Duryodhana's conversation with Dhritarashtra, who advises virtuous behavior to achieve prosperity. He cites Prahlada's example, who won sovereignty through good behavior, obedience to Sukra, and self-restraint. Bhishma concludes that virtuous behavior is key to true success and happiness. |
| 225 Yudhishthira asks Bhishma about Hope, wondering where it comes from and how it can be conquered. Bhishma shares a story about King Sumitra's pursuit of a deer, illustrating Hope's elusive nature. The deer evades capture, showing itself only to distance itself again, reflecting Hope's tendency to vanish when we think we have it. |
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| 226 King Sumitra, worn out and disappointed, meets ascetics in the forest. They honor him and ask about his presence. He shares his story and compares Hope to the vast firmament, wondering which is greater. He asks the ascetics to discourse on the nature of Hope, seeking their wisdom. |
| 227 Rishabha visits Nara and Narayana's asylum, meeting Tanu, a tall and emaciated Rishi. King Viradyumna arrives, searching for his lost son, and asks Tanu about hope. Tanu reveals the son insulted a Rishi and was cursed. The Rishis gather, asking about Viradyumna's arrival and his search for his son. |
| 228 King Viradyumna searches for his lost son and meets ascetic Tanu, who reveals Hope's slenderness. Tanu lists examples of slender Hope, including a parent's Hope to see a lost child again. He reveals the king's son, rebukes the king, and displays his celestial form. |
| 229 Yudhishthira asks Bhishma to discourse on morality, saying he's never satiated with his words. Bhishma tells the story of Gotama, a sage who underwent ascetic austerities for 60,000 years, and his meeting with Yama. Gotama asks Yama how to liberate himself from his debt to his parents and win pure bliss. |
| 230 Yudhishthira asks Bhishma about a king's conduct in distress. Bhishma advises adopting unconventional means to fill the treasury, avoiding oppression and unrighteous practices. He cites scriptures and ancient kings, stressing protection of the kingdom and subjects. A king should acquire wealth by battle and victory, not begging or mendicancy. |
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| 231 Yudhishthira asks Bhishma about a weak king's actions when his kingdom is partitioned and his wealth is gone. Bhishma advises making peace with the invader, abandoning territory if necessary, and protecting the king's household ladies. He encourages fighting bravely, either to defeat the enemy or ascend to heaven. |
| 232 Yudhishthira asks Bhishma how a Brahmana should subsist when righteous rule disappears. Bhishma advises living by knowledge, taking wealth from the wicked, and following scriptures. A king may take what is not freely given, but should not oppress Brahmanas. He should bear burdens willingly and follow the path of the good. |
| 233 Bhishma advises the king to fill his treasury through wealth from his kingdom and enemies. A filled treasury is the root of religious merit and kingdom. Increase wealth, army, allies, and friends. Affluence brings honors and conceals sins. Establish rules, gladden hearts, and bring robbers under rule, not exterminating them outright. |
| 234 Bhishma advises Kshatriyas to prioritize power and wealth, as these lead to duty and religious merit. Power is the source of strength, and righteousness depends on it. A powerful person can commit mistakes and still be revered, while a powerless person is often cast aside. Expiation is possible through study, worship, and penance. |
| 235 Bhishma tells the story of Kayavya, a robber who followed Kshatriya duties and won felicity in heaven. Kayavya protected ascetics, worshipped seniors, and respected Brahmanas. He led robbers with restraints: no killing women, children, or ascetics, and respecting truth. They prospered and eventually won salvation. |
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| 236 Bhishma advises kings to fill their treasury by taking wealth from those who don't perform religious rites, considered equal to robbers. Use wealth for the army and sacrifices, and support those who perform good deeds. Extend conquests gradually, promote sacrifices, and drive out those who refuse to participate. |
| 237 Bhishma tells a story of three fish friends: one with foresight, one with presence of mind, and one procrastinator. When fishermen drained the lake, the foresightful fish escaped, the adaptable fish tricked capture, and the procrastinator was caught and killed, illustrating the importance of preparation and adaptability. |
| 238 Yudhishthira asked Bhishma how a king should act when surrounded by foes. Bhishma shared a story of a mouse and a cat, emphasizing strategy and timely alliances. He advised Yudhishthira to act with foresight, seek wise counsel, protect his subjects, and worship Brahmanas to gain prosperity. |
| 239 Bhishma tells Yudhishthira the story of Pujani, a bird who lived with King Brahmadatta. When the king's son killed her child, she blinded him in revenge. Despite the king's forgiveness, Pujani left, saying trust between those who have injured each other is never secure and animosity can never die. |
| 240 Bhishma advises Yudhishthira on kinghood, citing King Satrunjaya and Rishi Bharadwaja. A king should be wise, cast off lust and wrath, and speak sweetly while being sharp. He should imitate various entities, strengthen hopes, and inspire confidence in foes before striking. Adaptability and strategic thinking are key to success. |
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| 241 Yudhishthira asks Bhishma how to live during a time of distress when righteousness decays. Bhishma tells the story of Viswamitra, a hungry Rishi who considered eating dog meat from a Chandala's hut. They debate righteousness vs. survival, and Viswamitra eats the meat after purifying it with a ritual. |
| 242 Yudhishthira is conflicted about his duties as a king, feeling that he's being asked to engage in unrighteous behavior. Bhishma advises him to use wisdom and experience, noting that righteousness can appear as unrighteousness and vice versa. He stresses the importance of respecting Brahmanas, who can bring fame or fear. |
| 243 Yudhishthira asks Bhishma about protecting a suppliant. Bhishma tells the story of a pigeon who protected a foe, even feeding him with his own flesh. A cruel fowler, seeking shelter under a tree, is protected despite his wickedness, illustrating the merit of cherishing a suppliant and protecting all creatures. |
| 244 The pigeon laments his wife's absence, saying their home feels empty without her. He praises her virtues, devotion, and constant love. A house without a wife is like a wilderness, he says, and she is his best companion, associate, and friend. He worries about her safety and values their loving relationship. |
| 245 The she-pigeon, captured by the fowler, advises her husband to show hospitality to the fowler, citing their duty as pigeons to follow principles of their birth. She prioritizes his well-being and virtue, encouraging him to cast off grief and take other wives, saying she is unimportant. |
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| 246 The pigeon, delighted by his wife's words, welcomes the fowler and offers warmth and food. Desiring to honor his guest, the pigeon sacrifices himself, entering the flames. The fowler is overcome with remorse, lamenting his past actions and the pigeon's selfless act, which transforms his heart. |
| 247 The fowler, filled with remorse, lamented his actions and resolved to change. He praised the pigeon's selfless act, threw away his hunting tools, and freed the she-pigeon. He vowed to practice righteousness, deny his body comforts, and wear out his life through penances, transformed by the pigeon's example. |
| 248 The she-pigeon, grief-stricken, lamented her husband's loss, cherishing their happy memories. With no desire to live without him, she cast herself into the fire and was reunited with him in the afterlife, where they were honored and continued to sport in joy, surrounded by virtuous beings. |
| 249 The fowler, inspired by the pigeon couple, sought a similar end through austerities. He entered a forest, where a bush fire broke out, and ran towards it, eager to cast off his body. Consumed by flames, he was cleansed of sins and attained success, shining in heaven like Indra. |
| 250 Yudhishthira asked Bhishma about cleansing sin committed due to lack of judgment. Bhishma told the story of King Janamejaya, who killed a Brahmana and was abandoned by his people. Janamejaya underwent austerities and met Indrota, who rebuked him, warning of hell and rebirth in a lowly creature if he didn't atone. |
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| 251 Janamejaya, filled with remorse, implored Saunaka's guidance. He acknowledged past mistakes, feared Yama and hell, and pledged to change. Saunaka, with compassion, advised seeking wisdom, kindness, and regard for Brahmanas. Janamejaya swore to never harm them again, seeking protection and guidance to embark on a path of redemption. |
| 252 Saunaka discourses on righteousness to Janamejaya, praising his strength and willingness to change. He advises Janamejaya to rule with compassion, cultivate righteousness, and visit sacred spots. Saunaka offers to assist Janamejaya in performing a horse-sacrifice to atone for past mistakes and regain blessedness. |
| 253 Yudhishthira asked Bhishma if anyone had been restored to life after death. Bhishma told the story of a vulture and jackal arguing over a dead child. The kinsmen stayed, hoping for a miracle, and their devotion drew the attention of Sankara, who granted the child life, demonstrating the power of hope and divine grace. |
| 254 Yudhishthira asked Bhishma how a weak person should face a powerful foe. Bhishma told the story of Salmali, a majestic tree, and Pavana, the wind god. Salmali's strength lay in providing shelter and joy, earning Pavana's protection. Similarly, the weak person's strength lies in cultivating friendship and protection. |
| 255 Narada told Salmali that the Wind god protected him due to friendship, but Salmali boasted that his own strength was greater. Narada scolded Salmali, saying no creature could match the Wind's might. He rebuked Salmali for withholding worship and speaking untruths, and warned that he would report his words to the Wind god. |
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| 256 Narada told the Wind god what Salmali said, and the Wind god approached Salmali in rage. Salmali laughed, saying he wasn't afraid. The Wind god said he'd test his strength the next day. That night, Salmali realized his mistake and decided to use his intelligence to face the Wind's fury. |
| 257 The Salmali tree, realizing its mistake, cut off its branches and leaves. The Wind god approached, surprised to see the tree had shed its proud top and flowers. The Wind said, "You are now under my power." The Salmali felt shame, remembering Narada's words. |
| 258 Bhishma said, "Covetousness is the root of all sin, leading to wrath, lust, pride, and malice. It's never satisfied, even with great acquisitions. Good people, on the other hand, are self-restrained, truthful, and fearless, with no attachment to worldly objects. Seek instruction from them, Yudhishthira." |
| 259 Bhishma said, "Ignorance is the root of misery, originating from covetousness. Attachment, hate, and loss of judgment are forms of ignorance. Avoid covetousness to attain happiness in this world and the next. Kings like Janaka and Yuvanaswa achieved heaven by suppressing covetousness. Make a strong resolution to avoid it, Yudhishthira." |
| 260 Bhishma told Yudhishthira that self-restraint is the highest duty, leading to merit. It includes forgiveness, patience, non-injury, impartiality, truth, and conquest of the senses. A self-restrained person attains emancipation, wins esteem, and has no fear of the next world. Self-restraint is the most important virtue, with many merits. |
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| 261 Bhishma said penance is the root of everything. Without it, actions bear no fruit. The Creator and Rishis achieved their goals through penance. It helps achieve the impossible and is the basis of all accomplishments. Abstention from food is the highest penance, superior to compassion, truth, and gift-giving. |
| 262 Bhishma told Yudhishthira that truth is an eternal duty, the highest refuge, and the foundation of righteousness. Its thirteen forms include impartiality, self-control, forgiveness, and fortitude. Truth can be acquired through knowledge, devotion, and practice. It is immutable, eternal, and unchangeable, and supports all virtues. |
| 263 Bhishma explained the origins of vices to Yudhishthira. Wrath comes from covetousness, lust from resolution, envy from wrath and covetousness, and loss of judgment from ignorance. True knowledge and compassion can conquer these vices. Tranquility of soul is essential to subdue them. Yudhishthira had conquered them through his desire for truth. |
| 264 Bhishma described malevolent individuals as slanderous, mean, deceitful, arrogant, and cruel. They fear and suspect everyone, are liars, and take pleasure in harming others. They proclaim others' faults while hiding their own and regard virtuous people as pests. Bhishma advised Yudhishthira to avoid such people, who should be shunned by the wise. |
| 265 Bhishma told Yudhishthira to support impoverished Brahmanas engaged in sacrifices and studies. He described malevolent individuals and emphasized avoiding them. Bhishma explained sacrifice rules, Brahmana behavior, and sin expiation. He stressed respecting Brahmanas and following scriptural rules to attain felicity and happiness. |
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| 266 Bhishma tells Nakula the sword's origin story. The Grandsire created the universe and beings, but the Danavas ignored his commands. The Grandsire created Asi, a sword, and gave it to Rudra to defeat the Danavas. The sword was passed down through gods and kings, and Nakula obtains it to protect righteousness. |
| 267 Yudhishthira asked his brothers and Vidura about Virtue, Wealth, and Desire. Vidura said Virtue was foremost, Arjuna said Profit, and Bhimasena said Desire. Yudhishthira concluded that all three were important, but Emancipation was the ultimate goal, transcending attachment and desire. His words were met with applause and admiration. |
| 268 Yudhishthira asked Bhishma about forming friendships and alliances. Bhishma advised avoiding covetous and sinful individuals, and instead forming alliances with those who are well-born, knowledgeable, and grateful. He told a story about a Brahmana who lived among robbers, lost compassion, and was awakened by an old friend. |
| 269 Gautama, exhausted and lost, found a heavenly spot with a banian tree, golden sands, and fragrant flowers. He sat down, feeling the cool shade, and soon fell asleep, fanned by a perfumed breeze. A bird named Rajadharman returned home, welcoming Gautama with hospitality and worship, offering food and shelter. |
| 270 Rajadharman, a crane, welcomed Gautama, a poor Brahmana, and offered hospitality. He introduced Gautama to his friend, King Virupaksha, who promised wealth. Gautama went to the king's city, Meruvraja, and was received gladly. The king gave him wealth and treasures, fulfilling his desire. |
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| 271 Gautama, a poor Brahmana, was welcomed by King Virupaksha, a Rakshasa. The king gave him wealth and food, and he returned to the banian tree where he met Rajadharman, the crane. Despite Rajadharman's kindness, Gautama considered harming him for food, driven by greed and covetousness. |
| 272 Gautama, a Brahmana, slew Rajadharman, a crane who had shown him kindness. The Rakshasa king, Virupaksha, discovered the crime and ordered Gautama's capture. Even robbers refused to eat his flesh, deeming him too vile. The king declared that ingratitude has no expiation, and even cannibals and worms would not touch him. |
| 273 Rajadharman, the crane, was revived by Surabhi's milk. Indra explained that the Grandsire's curse was lifted. Rajadharman requested Indra to restore Gautama, his slayer, to life. Indra granted the request, reuniting the friends. Bhishma emphasized the importance of gratitude, warning that ingratitude leads to hell. |
| 274 Yudhishthira asked Bhishma how to overcome grief. Bhishma shared a story of a Brahmana who consoled King Senajit, advising detachment and understanding that joy and sorrow are revolving. Cultivate a tranquil soul by casting off desire, fear, and aversion, and regard all creatures as your own. |
| 275 Yudhishthira asked Bhishma about the good thing to seek, given time's fleeting nature. Bhishma shared a story of Medhavin, who urged his father to seek knowledge and virtue, and break free from desires and worldly attachments to attain immortality through truth and self-restraint. |
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| 276 Yudhishthira asked Bhishma about happiness and misery. Bhishma shared a Brahmana's story, advocating for renunciation. Complete poverty is true happiness, freedom from danger. A poor man with a pure heart is superior to a wealthy, anxious, and sinful man. Renunciation is key to happiness and freedom from afflictions. |
| 277 Yudhishthira asks about obtaining happiness when desires are unfulfilled. Bhishma shares Manki's story, who lost his bulls and renounced attachment and desire, adopting tranquility and compassion. Manki's loss led to self-realization, and he attained immortality by cutting desire's roots. Bhishma advises renouncing attachment for happiness. |
| 278 Bhishma shares stories to teach Yudhishthira about freedom from attachments. Janaka says, "My wealth is unlimited, but I have nothing." Vodhya's preceptors include Pingala, an osprey, a snake, a bee, a maker of shafts, and a maiden. They teach abandoning expectation, living simply, and avoiding disputes. |
| 279 Yudhishthira asks Bhishma about living a life free from grief. Bhishma shares the story of Prahlada and the sage Ajagara, who follows a vow of simplicity and detachment. The sage has transcended desire, attachment, and fear, and achieved tranquility, understanding that all things are dependent on destiny. |
| 280 Wisdom is the greatest refuge, says Bhishma to Yudhishthira. He shares the story of Indra and Kasyapa, where Indra advises contentment and virtue. Indra says humans always desire more, but one should be happy with what they have and pursue knowledge. |
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| 281 Yudhishthira asks about the path to wisdom and felicity. Bhishma advises that virtuous acts lead to happiness and affluence, while sinful acts lead to suffering. Past actions pursue the actor, and consequences unfold in their own time. Penances can wash away sins, and judgment should be used to do good. |
| 282 Yudhishthira asks about the universe's origin and end. Bhishma cites Bhrigu's narrative, explaining that the Primeval Being, Manasa, created the universe and all living things. Manasa is eternal and unchangeable, and the universe is infinite, with limitless elements and cyclical structures. Brahman, born from the Lotus, is the creator. |
| 283 Bharadwaja asks about creation. Bhrigu explains that Brahman created by fiat of will, first creating water, which is the life of all creatures. Water transformed into earth, mountains, and clouds. The celestial voice revealed that water, wind, and fire originated from infinite Space, and the earth was formed from fire's liquid portion. |
| 284 Bharadwaja asks why the five elements are considered "great creatures". Bhrigu explains that they are infinite and vast, and all objects are made of them. He says trees have space, heat, and perception, and are not inanimate. The elements combine to create diverse forms, tastes, and sounds, enabling perception and movement. |
| 285 Bharadwaja asks about bodily fire and wind. Bhrigu explains that heat resides in the head, protecting the body, while Prana causes exertion. Various breaths operate in different body parts, circulating heat, digesting food, and causing movement. Yogins use the breaths to attain Brahma, holding the soul in the brain. |
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| 286 Bharadwaja questions the value of life, suggesting it's insignificant if reliant on air. When an animal dies, its life force isn't visible, and internal heat is extinguished. He asks what happens to life when the body's elements are dissolved. He also questions reincarnation, asking how a person can come back to life. |
| 287 Bhrigu explains that the living creature transforms into another form when the body dissolves. The Soul, formless and sustainer of breaths, pervades the limbs and perceives external properties. It feels pleasure and pain, witnesses the mind's acts, and migrates to another body when the current one dissolves. |
| 288 Bhrigu explains that Brahman created the four orders equally, but they became distinguished by actions and qualities. Distinctions are not rigid and were created based on occupations and qualities. Cupidity and ignorance led some to fall away from their original order. Brahmanas devoted to scriptures can grasp Brahma. |
| 289 Bhrigu explains that a Brahmana is one who is sanctified, studies the Vedas, and is pure in behavior. A Kshatriya engages in battle, a Vaisya in agriculture and trade, and a Sudra in various works. Characteristics, not birth, define one's order. Self-restraint, resisting passions, and faith lead to absorption in Brahma. |
| 290 Bhrigu says Truth is Brahma, creating and upholding the universe. Truth leads to heaven, Untruth to hell. Happiness is unstable, sought by some, but Rishis seek a higher reward. Righteousness brings happiness, Unrighteousness brings afflictions. Happiness is an attribute of the Soul, desirable and the root of all acts. |
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| 291 Bhrigu explains the consequences of gifts, Righteousness, conduct, penances, and Vedic study. He outlines four modes of life: residence in a preceptor's abode, domestic life, forest life, and renunciation. Each mode has its own duties and practices, leading to heaven and the fruition of desires. Showing regard to guests and speaking kindly are emphasized. |
| 292 Bhrigu describes the lives of forest recluses and Parivrajakas, who renounce worldly attachments and live ascetic lives, performing penances and observing vows. They roam the earth, free from attachment and aversion, and never injure living creatures. A region beyond the known world is described, where people are righteous and free from sin. |
| 293 Bhishma explains good conduct involves purity, sun worship, ablutions, and eating silently facing east. Treat guests, attendants, and kinsmen equally, eat at right times, avoid unsanctified meat. Worship Brahmanas, use polite language, do good to all. Righteousness leads to eternal happiness after death. |
| 294 Bhishma explains Adhyatma as the Supreme Soul that creates and destroys the universe. The five primal elements combine to form objects, and the Soul is the witness that pervades all beings. Intelligence creates the qualities of Darkness, Passion, and Goodness, and one can attain happiness by transcending them. |
| 295 Bhishma explains four kinds of yoga meditation to Yudhishthira, which great Rishis use to attain eternal success. A yogin must restrain senses and mind, fixing them on meditation, making them independent of the body. Patient effort brings unmatched felicity and control, leading to Nirvana, a highly blessed state. |
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| 296 Yudhishthira asks about the fruits of silent recitation. Bhishma explains that it involves renunciation and abstention from rites, leading to cessation of desires and aversion. The Reciter attains purity, self-restraint, and freedom from attachment, eventually entering the Brahmic body or Brahma's region, transcending rebirth. |
| 297 Bhishma explains that Reciters who fail to follow the discipline correctly or have improper motivations will go to hell. Faults include pride, attachment, lack of faith, and instability. Yudhishthira asks why Reciters who attain Brahma still take birth, and Bhishma attributes this to a lack of true knowledge and wisdom. |
| 298 Bhishma describes the hell that a Reciter attains, explaining that even the regions of the gods are considered hell compared to the region of the Supreme Soul, which is uncreate, painless, and beyond the three attributes and eight incidents. A Reciter who identifies with their Soul goes to this Supreme region. |
| 299 Yudhishthira asked about the dispute involving Time, Mrityu, Yama, Ikshvaku, and a Brahmana. Bhishma narrated how a pious Brahmana, devoted to Gayatri recitation for a thousand years, was visited by these deities. Despite their urging to ascend to heaven, he chose to continue his recitations. |
| 300 Bhishma continues the story, describing the Brahmana and monarch's equal rewards and shared end. Deities arrive, and they concentrate their minds and control their souls. A fiery flame ascends, and they enter Brahman's self, receiving praise and welcome. Brahman declares that Veda readers and yogins will attain the same region. |
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| 301 Bhishma narrates a discourse between Manu and Vrihaspati, where Vrihaspati seeks knowledge about the universe, creatures, and the fruits of knowledge and sacrifices. Manu explains that desire leads to happiness and misery, and liberation from desire leads to Brahma, the highest state. |
| 302 Manu explains the origin of the universe, describing the cycle of creation and destruction. He discusses the soul's journey, using analogies to illustrate its relationship with the senses and knowledge. The soul takes on a new body after death, shedding its old one like a worn-out garment. |
| 303 Manu describes the Soul as the silent Witness, omniscient and beyond senses. It exists independently, depending on itself, and can only be known through knowledge and intelligence. Manu uses analogies like the moon's reflection and the sun's motion to illustrate the Soul's nature and existence. |
| 304 Manu explains the Soul's nature and its relationship with the senses, mind, and understanding. Ignorance and attachment lead to delusion and misery, while knowledge and self-restraint bring happiness and liberation. The Soul is beyond the senses and can only be attained through the understanding, leading to the Supreme. |
| 305 Manu advises against brooding over sorrow, recommending wisdom and self-restraint for happiness and liberation. Worldly possessions bring sorrow, and one should not grieve over transitory things. The mind and understanding must be freed from attributes to attain the Supreme Brahma, which is without attributes and cannot be acquired by argument. |
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| 306 Manu explains that uniting the senses and mind reveals Brahma. The soul lives in different bodies due to past actions, and good deeds produce rewards in the same body. Brahma is the supreme, unchangeable, and infinite essence, transcending sorrow and opposites, and can only be attained through inference and intelligence. |
| 307 Yudhishthira asks Bhishma to describe Vishnu, the Creator. Bhishma recounts Vishnu's creation of elements, Consciousness, and the first-born being, and his slaying of Madhu. He describes the birth of gods, Danavas, and men, and how Vishnu created the four orders of men and made deities rulers of different realms. |
| 308 Yudhishthira asks about the first Prajapatis and Rishis. Bhishma explains that the Self-born Brahman had seven sons, including Marichi and Vasishtha, who are the first Prajapatis. He describes their descendants, including Daksha and Kasyapa, and explains the fourfold order among the gods. |
| 309 Yudhishthira asks Bhishma about Krishna's energy and feats. Bhishma recounts a story where Vishnu assumes a boar form to slay the Danavas, terrorizing them with his roars and hoofs. The gods seek refuge with Brahman, who reveals the boar as Vishnu, the Supreme God and creator of all beings. |
| 310 Yudhishthira asks Bhishma about the highest yoga for emancipation. Bhishma recounts a discourse where the preceptor explains Vasudeva as the Supreme cause, creator of all beings, and the cycle of creation and destruction. The Soul, without decay, dwells in the body, bound by its karma, entering different bodies accordingly. |
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| 311 Bhishma explains the cycle of rebirth, where the Soul is eternal and indestructible, but defiled by Ignorance. The wheel of existence revolves due to Passion, with the Unmanifest as the nave and the Manifest as the spokes. True knowledge can consume the causes of misery, allowing the Soul to escape rebirth. |
| 312 Bhishma advises abandoning earthly attachments and desires to attain emancipation. The body is made of five elements and three attributes - Goodness, Passion, and Darkness - which induce acts. Cultivating Goodness and abandoning faults born of Passion and Darkness leads to emancipation. |
| 313 Bhishma explains that Passion and Darkness lead to impurities, while Goodness leads to knowledge of the Supreme Soul. The Soul falls away from knowledge, leading to wrath and bondage. Renunciation of attachments ends sorrow and leads to Emancipation. The stream of creation begins with women, and men should not pursue them excessively. |
| 314 Bhishma explains that knowledge and following the scriptures can conquer the senses. Men are superior among living creatures, and Brahmanas who know the Vedas are the most superior. Bhishma describes Brahmacharya as the foremost religion, a state of mind free from senses, and explains how to practice it. |
| 315 Bhishma explains that attachment to sensory objects leads to helplessness, while detachment leads to the highest end. One should strive for emancipation through purity, tranquility, and knowledge, cultivating peace and renouncing worldly objects. Ahimsa, truth, honesty, and forgiveness are essential virtues. |
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| 316 Bhishma explains that a yogin should abandon sleep and dreams, influenced by passion and darkness. The mind never disappears, and dreams arise from worn-out senses. Impressions from past lives are not lost, and the Soul brings them forth. The mind exists in all things, and the Soul should be comprehended. |
| 317 Bhishma explains that to know Brahma, one must understand four topics. The manifest body is liable to death, while the unmanifest chit-soul transcends death. Prakriti and Purusha are eternal, but Prakriti is fraught with attributes, while Purusha transcends them. Yoga leads to knowledge and Emancipation. |
| 318 Yudhishthira asks Bhishma about Janaka's path to emancipation. Bhishma tells the story of Janadeva, who sought knowledge from various preceptors before meeting Panchasikha, an ascetic who discoursed on the religion of emancipation, refuting sceptics and Buddhistic doctrines, and emphasizing the permanence of the soul. |
| 319 Bhishma tells Yudhishthira about Janadeva's conversation with Panchasikha. Janadeva asks about existence and emancipation, questioning the purpose of knowledge and action. Panchasikha explains the union of body, senses, and mind, and the three attributes of goodness, passion, and darkness. He teaches that renunciation leads to emancipation and felicity. |
| 320 Yudhishthira asks Bhishma about the path to happiness and freedom from fear. Bhishma replies that self-restraint is key, enhancing energy and leading to success. A self-restrained person is calm, content, and compassionate, with a cheerful mind. They are well-behaved, humble, and master their passions, enjoying honors and heaven. |
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| 321 Yudhishthira asks Bhishma about eating sacrifices' remnants. Bhishma says those who do without Vedic sacrifices fall, while those who do with a desire for heaven ascend but eventually fall. True penance is renouncing acts and humility, making one pure, an ambrosia eater, and a gods' adorer. |
| 322 Yudhishthira asks Bhishma if man is the doer of his actions. Bhishma cites Prahlada and Indra's discourse. Prahlada, a wise Daitya king, attributes his tranquility to Nature, not personal exertion. He advises simplicity, self-control, and self-knowledge to attain Emancipation. Indra commends his words, and Bhishma illustrates that Nature drives everything. |
| 323 Yudhishthira asks Bhishma how a monarch can live on after losing prosperity. Bhishma tells the story of Indra and Vali, where Vali, now an ass, wisdomfully says he doesn't grieve for his fall. Vali rebukes Indra for mocking him, saying wise people don't grieve or rejoice, but are tranquil souls. |
| 324 Vali, now an ass, tells Indra he doesn't grieve for his fall as all things are transitory and Time destroys everything. He advises Indra not to brag and to adopt a true understanding. Vali reflects on his past life and notes that Time has taken away his prosperity, encouraging Indra to cultivate detachment. |
| 325 Sree, the goddess of Prosperity, emerges from Vali's body and is addressed by Indra. She deserts Vali due to his faults and decides to dwell in Indra, instructing him to divide her into four parts borne by earth, waters, Fire, and good men. Vali vows to vanquish the gods in a future battle. |
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| 326 Namuchi, an Asura, remains untroubled despite losing prosperity. Indra asks if he indulges in sorrow, and Namuchi replies that it only wastes one's body and gladdens foes. He believes in accepting one's condition, and that a wise person remains unmoved by calamities, driving off grief and summoning cheerfulness. |
| 327 Yudhishthira asked Bhishma for advice on dealing with dire distress. Bhishma recounted Vali's wisdom to Indra, emphasizing fortitude and understanding Time's power. Vali, despite losing everything, remained unmoved, teaching that happiness and misery are transient. Indra acknowledged this truth, showing compassion, and returned to his abode. |
| 328 Bhishma tells Yudhishthira about Sree, the goddess of prosperity, who leaves the Asuras due to their decline in virtue. She joins Indra, describing the good qualities of her former hosts, including devotion, patience, and compassion. Sree's arrival brings joy and prosperity to the gods, highlighting the importance of virtue and truth. |
| 329 Yudhishthira asks about attaining the immutable Brahma. Bhishma shares Jaigishavya's wisdom: wise men are unperturbed by praise or blame, conceal good deeds, and don't reciprocate injury. They focus on the present, have regulated minds, and are engaged in the well-being of all creatures, attaining the highest end, Brahma. |
| 330 Yudhishthira asks about a person who is universally admired. Bhishma describes Narada's qualities: learned, humble, free from pride and malice, truthful, and a master of his senses. Narada seeks knowledge, is respectful, sweet-spoken, and free from envy. He is a great renouncer, devoted to Brahma, and loves everyone. |
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| 331 Yudhishthira asks about the origin and end of all creatures. Bhishma shares Vyasa's explanation: only Brahma exists before creation. Time measurements include days, nights, months, and years. Different yugas (Krita, Treta, Dwapara, Kali) have decreasing duties and life spans. Brahma's day and night last 1,000 yugas, cycling through creation and dissolution. |
| 332 Vyasa explains that Brahma creates the universe with Avidya, leading to Mahat, Mind, and seven beings. Each creation repeats the previous one, with attributes determined by past actions. Penance is the highest good, and the Vedas are the source of knowledge. Time ordains variety, creating and swallowing up creatures. |
| 333 Vyasa explains universal dissolution: a dozen Suns and Agni's flames burn, consuming the universe. Elements merge into each other, and sound disappears into Mind. Mind withdraws all manifestations, and Chandramas swallows it up. Time swallows Knowledge, and Might swallows Time. Iswara's Soul is the Unmanifest Brahma, the Supreme. |
| 334 Vyasa explains a Brahmana's duties: study Vedas, perform sacrifices, beget children, teach, and make gifts. Examples of kings and sages who made great gifts and attained heaven include Satyasandha, Rantideva, and Indradamana. Generosity and selflessness lead to merit and fame lasting as long as the earth. |
| 335 Vyasa explains a Brahmana's duties: acquire knowledge, live a life of restraint, perform sacrifices, study, and give gifts. Avoid injuring creatures and cultivate wisdom to cross the stream of life. Conquer wrath and envy, be pure and self-restrained, and follow scriptural acts to attain emancipation and success. |
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| 336 Vyasa explains that knowledge and self-restraint lead to emancipation. One must transcend attachment and pride, and achieve uniformity with the universe. The Sankhya and Yoga systems both lead to emancipation, characterized by freedom from desire, cupidity, and envy, and equal friendliness towards all creatures. |
| 337 Vyasa explains that knowledge is the key to emancipation. Suka asks for clarification, and Vyasa criticizes those who believe in natural causes without a higher refuge. He values wisdom, categorizes creation into four kinds of birth, and praises those who observe duties and are acquainted with the Vedas and the Soul. |
| 338 Vyasa explains that acts lead to knowledge and emancipation. Yogins believe Brahma is the universal cause. Men in different ages have different characteristics. Brahma is expounded in Vedas and Vedanta, but can't be beheld through acts. Observing duties and studying scriptures leads to emancipation. |
| 339 Bhishma said that success in attaining Brahma is achieved through knowledge, penance, sense control, and renunciation. The Soul, invisible and supreme, dwells in all beings and is perceived through the mind. The wise see the Soul in all things, attaining unity and immortality, transcending life and birth. |
| 340 Vyasa explains that uniting intellect, mind, and senses is knowledge. One should abandon desire, wrath, and fear, and practice Yoga with restraint and concentration. Brahma becomes perceptible to those with wisdom and a concentrated mind. One should disregard celestial temptations and merge them in knowledge, practicing Yoga in isolation. |
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| 341 Suka asks about the contradictory Vedic declarations. Bhishma explains two paths: acts leading to rebirth, and knowledge leading to emancipation. Yogins shun acts, trapped in pleasure and pain, while knowledge attains a state beyond grief, birth, and death, becoming universal friends, devoted to all creatures' good. |
| 342 Suka asks Vyasa about contradictory Vedic declarations. Vyasa explains that both acts and knowledge lead to emancipation, but knowledge is superior. He describes four life stages: student, domestic, forest recluse, and renunciate. Each stage has duties, and following them leads to emancipation and realization of the Supreme Soul. |
| 343 Vyasa explains a householder's duties: storing grain, practicing six duties, and worshiping guests. Avoid cooking for oneself, slaughtering animals, and sleeping during the day. Share food with all creatures and practice self-restraint. Conquer disputes with relatives and others, and follow the three courses of duty in domestic life. |
| 344 Bhishma explains the third mode of life, Vanaprastha, where one abandons domestic life and lives as a forest recluse, collecting only what's needed, living on rice and wheat, and performing sacrifices. The fourth mode, Renunciation, involves giving up attachments and devoting oneself to the self, attaining the Infinite. |
| 345 Suka asks Vyasa about attaining the highest object of knowledge through Yoga. Vyasa explains that a true mendicant should be indifferent to all creatures, avoid company, and grant protection to all beings. They should be free from attachments, fear, and desire, and regard all creatures with an equal eye. |
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| 346 Vyasa explains that the Jiva-soul is endowed with entities that are modifications of Prakriti. The Soul acts with the aid of the senses and mind, and is superior to the understanding and Unmanifest. The Supreme Soul is concealed, but can be beheld by Yogins with subtile vision through purification of the heart. |
| 347 Vyasa explains Adhyatma as the five great entities (earth, water, light, wind, and space) that form all creatures. Each entity has corresponding senses and attributes, and the understanding creates and withdraws them. The three attributes of Sattwa, Rajas, and Tamas arise from their own counterparts and exist equally in all creatures. |
| 348 Vyasa explains that the mind creates ideas, the understanding settles them, and the heart discriminates what is agreeable. The understanding transcends the three states and creates entities. It's the soul, superior to the mind, and dispels darkness, revealing the Supreme Soul. The soul is discovered by the mind, like an object in light. |
| 349 Vyasa explains that the understanding creates objects, and the Soul presides without mingling. Objects partake of the understanding's nature. Comprehending the Soul leads to happiness, cutting away heart knots and dispelling doubts. The wise, with Soul knowledge, are crowned with success, emancipated, and never sorrowful. |
| 350 Vyasa tells Suka that the foremost duty is restraining the senses and concentrating the mind. Withdrawing from unworthy objects and directing towards worthy ones, one can behold the Soul, like a blazing fire. Crossing the river of life with understanding and wisdom leads to freedom from attachment and knowledge of the Soul. |
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| 351 Vyasa explains that a true Brahmana transcends desire, attachment, and aversion, achieving knowledge of the Soul. Freedom from desire leads to the status of Brahma. Attributes of a Brahmana include contentment, grieflessness, and freedom from attachment. The Vedas aim for truth, leading to subjugation of the senses and ultimate happiness. |
| 352 Vyasa teaches the science of Adhyatma, explaining the five elements and their attributes: space (sound), wind (touch), light (form/color), water (taste), and earth (scent). The mind, understanding, and infinite Soul follow, with the Soul becoming Jiva invested with a body due to actions. Transcendence leads to Emancipation. |
| 353 Vyasa explains that those who understand the scriptures can see the subtle Soul, like the sun's rays, within gross bodies. Yogins perceive invisible beings and the Jiva, freed from death, roaming in bliss. The science of Yoga reveals the Supreme cause, with six attributes, leading to liberation and freedom from rebirth. |
| 354 Vyasa describes a tree of Desire in the heart, born from Error and nourished by Ignorance. Men are bound by chains of iron, seeking its fruit, but are destroyed by their desires. A wise person uses Yoga to uproot this tree, transcending sorrow. The body is a city, with the understanding as mistress. |
| 355 Bhishma explains the properties of the five elements and the mind and understanding. Earth has properties like immobility and hardness, water has coolness and moisture, fire has energy and heat, wind has touch and strength, and space has sound and extension. The mind and understanding have various attributes, totaling sixty properties. |
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| 356 Yudhishthira asks Bhishma about life and death, wondering what dies - body, subtle body, or soul. Bhishma tells the story of King Anukampaka, who met Narada after his son's death. Narada shares a narrative about Brahman's creation and the origin of life and death, seeking to alleviate the king's sorrow. |
| 357 Sthanu pleads with Brahman to spare created beings, appealing to his compassion. Brahman explains the earth's burden, but Sthanu suggests cycles of birth and death instead of destruction. A goddess, Death, emerges, but hesitates, moved by the universe's beauty. Sthanu's words establish a cycle of life, death, and rebirth. |
| 358 Narada tells the story of Death's origin. Born from Brahman's body, Death is hesitant to destroy living creatures. Brahman reassures her, saying diseases will be the cause of death, not her actions. Death relents, agreeing to carry out her task. Narada consoles Yudhishthira, saying his son has attained heaven. |
| 359 Yudhishthira asks Bhishma about righteousness. Bhishma explains that righteousness comes from the practices of the good, the Smritis, and the Vedas. He emphasizes the importance of truth and charity, and advises Yudhishthira to consider the impact of his actions on others and to always follow the path of righteousness. |
| 360 Yudhishthira questions how to determine duty and righteousness, given the complexities of human life and varying circumstances. He notes that Vedas and Smritis provide guidance, but teachings sometimes contradict each other. He wonders how to discern true righteousness, given desires, passions, and motives that influence understanding. |
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| 361 Bhishma tells Yudhishthira about Jajali, a Brahmana who practiced severe penances but felt proud when birds he cared for flew away. A voice in the sky said he wasn't equal to Tuladhara in righteousness. Tuladhara revealed he knew Jajali's past and offered to grant him a wish. |
| 362 Tuladhara explains his philosophy to Jajali, emphasizing universal friendliness and harmlessness towards all creatures. He sells items without cheating, and believes in cultivating compassion and kindness. Tuladhara criticizes harming animals, noting even gods are present in all living creatures, and advocates for universal harmlessness to achieve true prosperity. |
| 363 Jajali criticizes Tuladhara's philosophy, saying it will lead to chaos. Tuladhara responds, emphasizing the importance of non-violent sacrifice and self-reflection. He believes in cultivating inner virtue, not external rituals, and advocates for compassion towards all living beings. True sacrifice is mental, not physical. |
| 364 Tuladhara tells Jajali to observe birds returning to their nests, displaying love for their father. He emphasizes the importance of faith and non-injury, saying acts without harm are serviceable in this life and the next. Faith cleanses sins, and its absence is a high sin. Tuladhara encourages Jajali to adopt faith. |
| 365 King Vichakhy spoke out against animal slaughter in sacrifices, praising harmlessness as the highest duty. Bhishma agreed, citing Manu's teachings on non-violence. True Brahmanas worship Vishnu with pure offerings, not tainted meat or alcohol. Yudhishthira questioned how to survive without harming others, seeking a balance between self-preservation and non-violence. |
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| 366 Yudhishthira asks Bhishma about judging when to act or abstain. Bhishma tells the story of Chirakarin, who was commanded to slay his mother. Chirakarin reflected long, considering contradictory obligations, and delayed acting. Gautama repented his command, praising Chirakarin's delay, which avoided harm and earned happiness. |
| 367 Yudhishthira asks Bhishma how a king can protect subjects without injury. Bhishma shares the story of Dyumatsena and King Satyavat, who discuss balancing righteousness and punishment. Satyavat suggests gentle punishment, considering offence and morality, while Dyumatsena argues for harsher punishment to maintain order. |
| 368 Yudhishthira asks Bhishma about the religion that leads to both enjoyment and emancipation. Bhishma shares the story of Kapila and the cow, discussing the authoritativeness of the Vedas and the importance of sacrifice. Both courses of duty lead to the same end, with the duties of domesticity and Yoga producing high fruits. |
| 369 Kapila and Syumarasmi debate the nature of existence and path to emancipation. Kapila advocates for self-restraint and knowledge, while Syumarasmi argues for the importance of domestic life and sacrifice. They discuss the role of the Vedas and the complexity of Hindu philosophy, seeking understanding and spiritual enlightenment. |
| 370 Kapila and Syumarasmi debate the path to emancipation. Kapila emphasizes knowledge and renunciation, stating acts cleanse the body, but knowledge is the highest end. He describes qualities for attaining Brahma, including sense control and forgiveness. Kapila bows to Brahma, the uncreate and prime cause of the universe. |
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| 371 Yudhishthira asks Bhishma about Religion, Profit, and Pleasure. Bhishma tells the story of Kundadhara, a Cloud who grants a Brahmana's wish for virtue over wealth. The Brahmana undergoes penances, acquires spiritual vision, and beholds thousands of kings in hell. Kundadhara forgives him, and he attains ascetic success, showcasing the power of virtue. |
| 372 Yudhishthira asks Bhishma about the sacrifice that is ordained for virtue alone. Bhishma tells the story of Satya, a Brahmana who performed sacrifices with roots and fruits. A deer, actually Dharma, appears and asks Satya to slay him, but Satya refuses, and Dharma assists him in a non-violent sacrifice. |
| 373 Yudhishthira asks Bhishma about sin, virtue, renunciation, and emancipation. Bhishma explains that desire and aversion lead to sin, while virtue arises from seeking the good of others. A righteous person acquires wealth and friends through righteous means and seeks renunciation and emancipation through knowledge, leading to eternal success. |
| 374 Yudhishthira asks Bhishma about the means to achieve Emancipation. Bhishma explains that one must practice forgiveness, abandon desires, and conquer sleep, fear, and breath. Desire, aversion, and lust are to be dispelled by patience and study of truth. Contentment, benevolence, and self-control are essential for attaining Brahma. |
| 375 Bhishma recounts the discourse between Narada and Asita-Devala. The universe is created from five essences: water, space, earth, wind, and heat. Time and the Understanding create other objects. Creatures merge into these essences. The senses perceive five properties. Jiva migrates from body to body until freed and attains Brahma. |
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| 376 Yudhishthira expresses remorse for sinful deeds and asks Bhishma how to dispel the thirst for wealth. Bhishma shares the ruler of Videhas' words: true happiness comes from disappearing desire, not wealth. Desire leads to sorrow; cast it off and apply wealth to virtuous purposes to attain tranquility. |
| 377 Yudhishthira asks Bhishma about the source of good amidst the terror of time. Bhishma shares a story of Medhavin, who urges his father to seek virtue and truth, warning that death and decrepitude are inevitable. Medhavin advocates for non-injury and truth as the means to achieve immortality. |
| 378 Yudhishthira asks Bhishma about attaining Brahma's place. Bhishma advises a life of Renunciation, self-control, and compassion, with a focus on inner peace and self-realization. One should be frugal, fearless, and equable, disregarding desires and injuries. This path leads to Emancipation and eternal felicity for the wise. |
| 379 Yudhishthira asks Bhishma about achieving a life of Renunciation, free from sorrow. Bhishma cites Vritra's story, who lost prosperity but didn't grieve, having understood the cycle of birth and death. He encourages Yudhishthira to learn from Vritra and strive for Renunciation, the path to true happiness and liberation. |
| 380 Usanas praises Vishnu's greatness. Sanatkumara arrives, worshipped by Usanas and the prince of Asuras. Sanatkumara explains that the universe rests on Vishnu, who creates and destroys all things. Vishnu cannot be obtained through scriptural lore, penances, or sacrifices, but only by restraining the senses. He is the Supreme Lord, dwelling in all creatures. |
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| 381 Yudhishthira asks how Vritra, a virtuous Asura, was vanquished by Indra. Bhishma describes the fierce battle, where Vritra used powers of illusion and Indra relied on Yoga and Mahadeva's energy. Indra slew Vritra with his thunderbolt, and the gods and Rishis celebrated the victory. |
| 382 Bhishma describes Vritra's symptoms as he was overtaken by Mahadeva's energy. Indra slew Vritra with his thunderbolt, but the sin of Brahmanicide pursued him. The Grandsire divided the sin into four portions, taken by Agni, trees and herbs, Apsaras, and Waters, each with a means of rescue from the sin. |
| 383 Yudhishthira asks Bhishma about Fever's origin. Bhishma explains it arose from Mahadeva's sweat when he was angry. A being emerged, consumed Sacrifice, and pursued deities and Rishis. Brahman appeared, appointed Mahadeva a share of offerings, and Fever was distributed into various forms, including heat and diseases. |
| 384 Janamejaya asks about Daksha's Horse-sacrifice destruction. Vaisampayana explains Daksha omitted Mahadeva, provoking Uma's rage. Mahadeva created Virabhadra, who destroyed the Sacrifice despite the gods' efforts. Daksha sought Mahadeva's protection, and he restored the destroyed articles, highlighting his power and importance in sacrifices. |
| 385 Yudhishthira asked Bhishma for the names by which Daksha worshipped the great deity. Bhishma recounted Daksha's hymn: 'I bow to thee, O lord of all gods, destroyer of Asuras, adored by gods and Danavas. Thou art thousand-eyed, fierce-eyed, three-eyed, omnipresent, and the Cause, Effect, Action, and Instrument of all that is unreal and real. Thou art Bhava, Sarva, Rudra, and the destroyer of the triple city.' Mahadeva, pleased with Daksha's devotion, granted him boons and forgiveness. |
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| 386 Yudhishthira asks Bhishma about Adhyatma, the science of the self. Bhishma explains the five great essences, the senses, and the mind, and the three states of the Understanding: Sattwa, Rajas, and Tamas. He advises Yudhishthira to cultivate Knowledge and fortitude to attain happiness and liberation. |
| 387 Yudhishthira asks Bhishma about preventing sorrow and death. Bhishma shares a story about Narada and Samanga, who says he knows the past, present, and future, and is therefore free from sorrow. Samanga emphasizes self-control, non-attachment, and good conduct as the path to felicity and liberation. |
| 388 Yudhishthira asks Bhishma what is beneficial for someone ignorant of scriptural truths. Bhishma shares a story where Narada advises Galava to practice good offices, suppress enemies, and acquire Religion, Profit, and Pleasure. Narada emphasizes virtue, wisdom, and reverence, and warns against excess, pride, and self-elevation. |
| 389 Yudhishthira asks Bhishma how to behave as a king. Bhishma shares Arishtanemi's advice to Sagara: free yourself from attachments, indulge senses, then suppress desire. Emancipation brings true felicity, attachment leads to grief. Be content with little, conquer senses, and behold the world's suffering and impermanence. |
| 390 Yudhishthira asks Bhishma about Usanas, a celestial Rishi who helped Asuras and hindered deities. Bhishma explains that Usanas entered Kuvera's body through Yoga, took his wealth, and was swallowed by Mahadeva. He emerged from Mahadeva's urethra, gaining power but losing ability to travel to the firmament's center. |
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| 391 Yudhishthira asks Bhishma about beneficial acts. Bhishma shares King Janaka's story, where Parasara says righteousness earned through good acts is supreme. Four methods of living support oneself and others. Good and bad acts lead to corresponding fruits. Virtues like self-restraint and forgiveness achieve happiness. |
| 392 Parasara advises using body and mind for knowledge and righteousness, avoiding sinful acts that bring sorrow. Renunciation and self-reflection are key. Righteous acts can cancel sinful ones, but require deliberation. Acts done without reflection are like water escaping from an unbaked vessel, while deliberate acts bring increasing benefits. |
| 393 Parasara says people act for personal gain, but making gifts to distinguished people leads to merit. Protect wealth acquired by proper means. Pay off debts to gods, guests, servants, ancestors, and oneself by performing various acts. Righteousness is eternal and should not be abandoned for wealth. Humility and serving others are important. |
| 394 Parasara advises Sudras to serve other classes, associating with good men and acquiring good qualities. Righteousness is key. A wise man avoids acts dissociated from virtue, even if advantageous. Protection, study, earning, and serving bring respect. Gifts made righteously and with reverence bring excellent fruits, leading to happiness and respect. |
| 395 Parasara said, 'Wealth earned righteously is praiseworthy and productive of great benefits. A Brahmana can take up Kshatriya or Vaisya duties without falling from righteousness but falls if engaging in Sudra duties. Sudras may trade or practice arts when unable to serve other orders. Lust, Wrath, and Cupidity corrupted men, but Siva destroyed these Asuras, restoring righteousness. Abstain from harmful acts, seek knowledge of the Soul, and maintain virtue and wisdom to achieve auspiciousness.'" |
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| 396 Parasara discusses penances, saying attachment and aversion lead to desire for enjoyment, resulting in evil acts and destruction. Penance is essential for all, leading to heaven and happiness. Celestial beings, kings, and householders have achieved success through penance. It's necessary for all, regardless of status or circumstances. |
| 397 Janaka asks Parasara about the origin of different colors and classes of men. Parasara explains that all men were originally Brahmanas, but fell away from penance and became different classes. He describes the duties of each order and emphasizes the importance of virtues like compassion and truthfulness. |
| 398 Parasara advises devotion to seniors and respecting one's sire and preceptor. A Kshatriya should fight equally armed opponents, not striking the fatigued or frightened. Death at the hands of a superior or equal is laudable. The soul roves through the sky before rebirth, and ignorance is the greatest foe. |
| 399 Janaka asks Parasara about the path to happiness and success. Parasara advises dissociation from attachments, knowledge, and harmlessness to all creatures. Sin cannot attach to a man of wisdom, and one who is free from attachments is never stained by sin. Yoga and renunciation lead to happiness and felicity in heaven. |
| 400 Yudhishthira asks Bhishma about virtues. Bhishma narrates a story about the Sadhyas and a Swan, praising truth, self-restraint, forgiveness, and wisdom. The Swan says these virtues lead to heaven and advises against cruel speeches and revilement. Ignorance
and malice prevent people from shining. |
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| 401 Yudhishthira asks Bhishma about Sankhya and Yoga. Bhishma explains that both systems have strengths and weaknesses and recommends choosing one that suits individual inclinations. He praises Yoga's power to attain emancipation, using metaphors like fish and birds escaping nets. The path of Yoga is difficult, but perseverance leads to identification with Brahma. |
| 402 Yudhishthira asked Bhishma about Sankhya philosophy. Bhishma explained it is faultless and emphasizes understanding existence's true nature, leading to Emancipation. It involves comprehending Sattwa, Rajas, and Tamas, recognizing self-knowledge, and detaching from worldly desires. Followers of Sankhya achieve union with the Supreme Soul, attaining immortality and escaping the birth-death cycle. This knowledge leads to the highest spiritual state, embodying the universe's essence. |
| 403 "Yudhishthira asked about the Undeteriorating and Deteriorating. Bhishma shared the dialogue between Vasishtha and King Karala, explaining that Prakriti creates the Manifest, which is destructible, while Vishnu, the Undeteriorating, transcends them all. Through knowledge, the Indestructible becomes truly known, showing the transformation into Kshara." |
| 404 "Vasishtha said, 'Thus, in consequence of his forgetfulness, the Soul follows ignorance and obtains thousands of bodies one after another. He attains thousands of births among intermediate orders and sometimes among the gods. From humanity, he goes to heaven and returns, sinking into hell. Though transcending attributes, the Soul invests himself with them, subjecting to happiness, misery, and diseases. The Soul sees himself practicing various duties, making gifts, or following derelictions. The deluded Soul, through Ignorance, experiences the cycle of birth, death, and rebirth, subject to good and bad acts, suffering due to attachment and ego.'" |
| 405 Vasishtha explains that Jiva undergoes countless births and deaths due to ignorance. Like the moon, Jiva transforms and takes on various forms, but its pure essence remains constant. The soul is pure but becomes impure due to devotion to ignorance and Prakriti, leading to repeated births and association with the three attributes. |
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| 406 Janaka asks Vasishtha about the relationship between male and female, comparing it to Purusha and Prakriti. Vasishtha explains the distinction between Jiva-soul, universe, and Supreme Soul, which transcends attributes and Prakriti. The Supreme Soul is eternal, immutable, and beyond all attributes, ordaining all things. |
| 407 Janaka asks Vasishtha to clarify Unity and multiplicity. Vasishtha explains Unity is the attribute of the Indestructible, while multiplicity is the attribute of the Destructible. He describes Yoga practices and the Sankhya philosophy, explaining the Supreme Soul presides over Prakriti and attaining tranquility and emancipation. |
| 408 Vasishtha explains Vidya and Avidya, describing the Sankhya philosophy and the nature of Jiva. Jiva is both Indestructible and Destructible, becoming one with Brahma when it ceases to exist with Prakriti. Self-realization allows Jiva to cast off the Destructible and attain identity with the Indestructible. |
| 409 Vasishtha explains the difference between Buddhas (Supreme Soul) and Abuddha (Jiva). Jiva, under illusion, regards itself as real and fails to understand the Supreme Soul. Self-realization allows Jiva to recognize its true nature and become one with the Supreme Soul, attaining freedom from virtue and vice. |
| 410 A Rishi advised King Vasuman to pursue righteousness, abstain from harming creatures, and acquire wealth through righteous means. He stressed considering time, place, and character in determining what is righteous and cultivating good thoughts, patience, intelligence, and firmness. Vasuman turned his mind towards righteousness, inspired by the Rishi's words. |
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| 411 Yudhishthira asks Bhishma about the nature of reality. Bhishma recounts Yajnavalkya's discourse to Janaka, explaining eight principles of Prakriti and sixteen modifications, including senses, elements, and mind. He describes nine kinds of creation and twenty-four principles, explaining the nature of reality according to scripture. |
| 412 Yajnavalkya explains the duration of time, stating that a day and night of Brahma last 10,000 Kalpas. Brahma creates herbs, plants, and the Earth, and places the sky between Heaven and Earth. The Mind leads the Senses, and their activity ceases when the Mind is still. The Mind is the Lord of the Senses. |
| 413 Yajnavalkya describes the destruction of the universe by Brahman, who creates and destroys all objects. Maharudra, in the form of Surya, consumes all beings, and the elements are destroyed in a sequence. Sambhu, the Supreme Effulgence, swallows up the Mahat-soul, and what remains is the Undecaying and Immutable. |
| 414 Yajnavalkya explains Adhyatma, Adhibhuta, and Adhidaivata, relating to the body and its functions. He describes the three attributes of Prakriti - Sattwa, Rajas, and Tamas - and their corresponding qualities, including virtues like patience and compassion, and vices like pride and lust. |
| 415 Yajnavalkya explains the three attributes of Prakriti and their intermixture, determining the nature of beings. He describes the Unmanifest Purusha's various forms and the attainment of superior birth and eternal life. Janaka seeks further knowledge on Prakriti, Purusha, and the religion of Emancipation, including the Sankhya and Yoga systems. |
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| 416 Yajnavalkya explains Purusha's association with attributes and Prakriti. He uses analogies to show their distinctness, warning that misunderstanding will lead to hell. He has explained Sankhya philosophy, which leads to emancipation, and will now discuss the Yogins' science. |
| 417 Yajnavalkya explains the science of Yoga, equivalent to Sankhya philosophy. He describes two types of Yoga practices, regulating breath and senses, and concentrating the mind. The goal is to contemplate the eternal, immutable Supreme Soul, and attain Emancipation after casting off the physical body. |
| 418 Yajnavalkya describes the soul's journey after death, depending on the body part it escapes from. He explains premonitory signs of death and advises uniting with the Supreme Soul through Samadhi to conquer death. A life of abstinence and focus on the Supreme Soul leads to immortality. |
| 419 Yajnavalkya obtained the Yajushes from Surya, who commanded Saraswati to enter his body. Overcome by the energy, Yajnavalkya plunged into a stream. Surya assured him the burning sensation would soon cease. Once eased, Yajnavalkya received the Vedas, Upanishads, and Satapathas by inward light. His understanding then turned towards Emancipation. |
| 420 Yudhishthira asks Bhishma how to avoid death. Bhishma shares a story where Janaka asks Panchasikha a similar question. Panchasikha replies that nothing can prevent decrepitude
and death, but one can transcend them by following the eternal path of Nivritti, abstaining from all acts. |
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| 421 Yudhishthira asked about Emancipation within domestic life. Bhishma recounted Janaka and Sulabha's discourse. Janaka, practicing Renunciation, met Sulabha, a mendicant testing his Emancipation. She entered his mind using Yoga. Janaka demonstrated his detachment. Sulabha criticized his attachment to royal duties. Janaka defended true Emancipation through knowledge and renunciation. Sulabha acknowledged his hospitality and noble lineage, departing the next morning. |
| 422 Bhishma replied, "Vyasa, seeing his son Suka living fearlessly, taught him the Vedas and said: 'O son, master your senses, endure cold, heat, hunger, and thirst, and practice righteousness. Observe truth, sincerity, and self-restraint. Your body is transient, like froth on water. The Jiva-soul sits unattached like a bird on a tree. Life is short, and foes are ever watchful. Why be heedless? Seek preceptors, avoid misguided men, and set your heart on the next world.'" |
| 423 Yudhishthira asks Bhishma about the efficacy of gifts and penances. Bhishma explains that evil thoughts lead to sinful acts, causing distress, while faith and devotion lead to joy. One's actions follow them, influencing future experiences. Time drags all creatures along, manifesting past actions at the proper time. |
| 424 Yudhishthira asks Bhishma about Suka, son of Vyasa, and his path to success. Bhishma explains that Vyasa's penances and union with the Supreme Soul led to Suka's birth. Vyasa practiced austerities for a hundred years, and Mahadeva granted him a son with elemental puissance. |
| 425 Bhishma tells the story of Suka's birth from Vyasa's vital seed, born with divine gifts and celebrated by gods and Rishis. Suka studies Vedas, selects Vrihaspati as preceptor, and practices severe penances, earning respect in childhood. He focuses on the religion of Emancipation, shunning domestic life. |
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| 426 Suka seeks knowledge of Emancipation from his father Vyasa, who instructs him to visit King Janaka of Mithila. Suka travels on foot, observing nature without attachment, and meets King Janaka's damsels, who try to entertain him. However, Suka remains focused on Yoga, unaffected by distractions. |
| 427 King Janaka welcomes Suka, who seeks knowledge of Emancipation. Janaka explains the duties of a Brahmana, including Vedic study and penances. Suka asks if the three modes of life are necessary for Emancipation. Janaka emphasizes the importance of a cleansed understanding and transcending worldly attachments. |
| 428 Suka, after hearing King Janaka's words, meditated and went to the mountains of Himavat, where his father Vyasa was dwelling with his disciples. Vyasa was pleased to see Suka and heard about his conversation with King Janaka. The disciples requested a boon, seeking exclusivity in their knowledge. |
| 429 Vyasa's disciples sought permission to leave, and he warned them to be heedful as the Vedas are liable to be misunderstood. After they left, Narada visited Vyasa and asked why the Vedic sounds were silent. Vyasa and Suka recited the Vedas, but a violent wind arose, prompting Vyasa to suspend the recitation. |
| 430 Narada visited Suka, who was studying scriptures, and asked him to share his wisdom. Suka replied that knowledge is the highest eye, renunciation is best, and self-control is essential. Attachment leads to sorrow, and one should restrain desire and wrath. Compassion, forgiveness, and self-knowledge are essential for spiritual growth. |
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| 431 Narada said, "Listen to these scriptures, which bring tranquility and happiness. Don't grieve over the past, as it cannot be changed. Think of the faults in things you're attached to and regard them as evil. Men of wisdom don't shed tears. Seek contentment, which is the highest happiness. Combinations end in dissolution." |
| 432 Narada said, "Transitions of happiness and sorrow are inevitable. Protect yourself from decrepitude, death, and disease. Days and nights run ceaselessly, bearing away life. Vital seed produces embryos, sometimes succeeding, sometimes failing. Ascribe it to man's faults. Cast off righteousness and sin, and use Yoga to attain felicity." |
| 433 Suka, Vyasa's son, sat on a mountain summit and began his Yoga practice. He transcended space, circumambulated Narada, and soared into the sky, traversing with the speed of wind or thought. All creatures gazed in wonder, and the denizens of heaven rained celestial flowers. Apsaras and Gandharvas were filled with wonder. |
| 434 Suka, a regenerate Rishi, cast off faults and attributes, dwelling in Brahma like a smokeless fire. He pierced through two summits, causing a loud noise in heaven. Adored by Gandharvas and Rishis, he attained the highest station. His sire Vyasa lamented, and Mahadeva consoled him, saying Suka's fame would endure. |
| 435 Yudhishthira asked Bhishma about the deity for success, heaven, and emancipation. Bhishma narrated Narada's discourse with Narayana, who explained that the minute, inconceivable Soul (Kshetrajna) is the ultimate reality, source of all creation, and the essence of all beings. Worshiping it leads to emancipation and the highest end. |
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| 436 Bhishma narrated Narada's discourse with Narayana, where Narada sought to know the universe's secrets. Narayana explained the White Island's denizens have no senses, don't eat, and are sinless. King Uparichara, a Narayana devotee, ruled righteously and followed the Sattwata ritual, composing a treatise on duties and observances. |
| 437 King Uparichara, a Narayana devotee, performed a horse sacrifice without animal slaughter. Vrihaspati, the Hota, was angry when Narayana accepted offerings invisibly. Ekata, Dwita, and Trita calmed him, sharing their own experience of attempting to behold Narayana on the White Island, where they underwent severe austerities. |
| 438 King Vasu, a Narayana devotee, fell from heaven due to a curse from Rishis for supporting animal sacrifices. Gods protected him, and he continued to worship Narayana, eventually regaining his celestial form and ascending to Brahman's region. His devotion to Narayana helped him escape the curse. |
| 439 Narada arrived at White Island, worshipping the white men who were Narayana's devotees. He recited hymns and mantras, standing in Yoga, and sang a hymn to Narayana, addressing Him by various names and attributes, praising His role as creator, sustainer, and destroyer, and seeking to behold Him. |
| 440 Narada worshipped Narayana's devotees on White Island, reciting hymns. He praised Narayana as the creator, sustainer, and destroyer, and sought to behold Him. With devotion, Narada sang a hymn, addressing Narayana by various names and attributes, seeking a glimpse of
the divine. |
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| 441 "Narayana, the Supreme Soul, is both doer and enjoyer of sacrifices. Brahman and other deities, embracing actions and penances, adore Him. The Vedas, sacrifices, and observances were created to sustain the universe. Deities draw strength from sacrifices performed by humans, ensuring the world's balance and order." |
| 442 Janamejaya asked Vaisampayana to explain the diverse names of Hari. Kesava explained that the names relate to His attributes and acts, and are mentioned in the Vedas and Puranas. He is the Supreme Soul, universe, and source of all creatures, identifiable with Sattwa, Rajas, and Tamas, and the creator and destroyer of the universe. |
| 443 Arjuna asked, "How did Agni and Shoma attain uniformity in their original nature?" Krishna replied, "When four thousand celestial Yugas elapse, the universe dissolves into an infinite expanse of water. From this unmanifest Brahman, Hari emerges, creating Brahma. Desiring to create beings, Brahma causes Agni and Shoma to spring from his eyes. The Brahmanas originated from Shoma, and the Kshatriyas from Agni. Brahmanas perform sacrifices that strengthen the deities. Agni, as the Hotri, performs sacrifices, while Brahmanas uphold the universe through their rituals. Hence, the harmony between Agni and Shoma signifies the divine order maintained through sacrifices and duties." |
| 444 Saunaka asked Sauti about the narrative of Narayana, which is more fruitful than visiting sacred retreats. Narada proceeded to Vadari to meet Nara and Narayana, who were engaged in austerities. Janamejaya asked Vyasa about Narada's journey and conversation with Nara and Narayana, who were born in the race of Dharma. |
| 445 Nara and Narayana praised Narada for beholding Narayana, a feat even Brahma couldn't achieve. They explained that Narayana is the origin of the universe's attributes, including forgiveness, taste, heat, light, touch, sound, and mind. They described the path of the emancipated and praised Narada's devotion to Narayana. |
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| 446 Narada performed rites in honor of the deities and Pitris, worshipping Vishnu as instructed by Nara. Nara and Narayana explained that Vishnu created the Pitris as a boar, raising the Earth and dedicating three balls of mud to himself. These Pitris receive worship offered by all, equal to worshipping Vishnu. |
| 447 Narada became devoted to Narayana after hearing Nara and Narayana's words. Vyasa, the son of Gandhavati, recited this discourse on Narayana's glory, which is the highest and immutable. Vishnu is the soul of all beings, and hating him is hating one's own self. May Narayana be your refuge. |
| 448 Janamejaya asked about Vishnu's horse-head form, seen by Brahma on the northern ocean shore. Vaisampayana explained that Narayana, the supreme Lord, creates and destroys the universe in cycles. He assumed a horse-head form to recover the Vedas stolen by Madhu and Kaitabha, and restored them to Brahma. |
| 449 Vaisampayana explained the religion of devotion, dear to Narayana, which was first promulgated by Narayana himself in the Krita age. It was transmitted through Rishis and gods, including Brahma and Rudra. This religion is difficult to comprehend and practice, but it leads to emancipation and understanding Narayana. |
| 450 Janamejaya asked Vaisampayana about different systems of knowledge and religion. Vaisampayana explained that Narayana created Brahma, who created the universe. Narayana created diverse forms to uphold the righteous and created a Rishi to distribute the Vedas. Vyasa, a portion of Narayana, had the power to see past, present, and future. |
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| 451 Janamejaya asked about Purushas. Vaisampayana explained that Sankhya and Yoga propose multiple Purushas, but ultimately, there is one supreme Purusha. Brahma meditated on this infinite Purusha, the source of all things, identical with the universe. Multiple Purushas exist, but can merge into the supreme, eternal Purusha. |
| 452 Brahma explained that the supreme Purusha is eternal, immutable, and immeasurable, pervading all things. He is the inner soul, the all-seeing Witness, and the universe is His display. He is Narayana, unaffected by actions, and the ultimate reality beyond human intellect and dualities. |
| 453 Vaisampayana told king Janamejaya about a conversation between Yudhishthira and Bhishma. Yudhishthira asked about duties of different modes of life, and Bhishma shared a story told by Narada to Indra. Narada's story was about duties leading to emancipation, and Vaisampayana retold it to share that wisdom. |
| 454 A Brahmana in Mahapadma was troubled by doubts about his duties. He met a guest, another Brahmana, and shared his concerns. The guest was also confused, but shared his observations about various paths to heaven, including sacrifices, self-restraint, and compassion. Their conversation sparked a thoughtful discussion about duty and emancipation. |
| 455 The guest told the Brahmana to seek guidance from Padmanabha, a virtuous Naga in the city of Naimisha. Padmanabha is intelligent, well-versed in scriptures, and devoted to Vedic studies. He performs sacrifices, makes gifts, and practises forgiveness. He is truthful, kind, and self-controlled, and will show the highest religion. |
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| 456 The host replied, "Your words bring me comfort, like a heavy load lifted. It's like finding rest after a long journey, or quenching thirst with cool water. I'm filled with joy and will do as you say. Stay with me tonight and let's discuss renunciation." They passed the night in cheerful conversation. |
| 457 The Brahmana arrived at the Naga's house, proclaiming, "I am a Brahmana, come as a guest!" The Naga's wife welcomed him, worshiped him with due rites, and asked about his journey. He expressed his desire to see the Naga, who was away dragging Surya's car for a month. |
| 458 The Nagas, distressed by the Brahmana's fasting, sent kinsmen to persuade him to eat. They offered worship and food, saying, "Accept our hospitality - roots, fruits, leaves, water, rice, or meat." The Brahmana replied, "Wait eight days for the Naga chief's return, then I will break my fast." |
| 459 The Naga chief, Padmanabha, returned home after 15 days. His wife greeted him and said, "A Brahmana arrived 15 days ago, awaiting your return. I promised to send you to him. He has taken a vow to recite the Vedas on the Gomati's banks. Please grant him his wish." |
| 460 The Naga chief asked his wife about the Brahmana, doubting if a human could see him. She described the Brahmana as simple and candid, eager to meet him. She persuaded the Naga to see him, warning that refusing a guest would incur sin. He
agreed, realizing wrath can lead to destruction. |
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| 461 The Naga chief met the Brahmana, Dharmaranya, who had been waiting to see him. The Brahmana sought to attain the Supreme Soul, beyond attachment and detachment. He asked the Naga to answer a question before revealing his purpose. The Naga agreed, praising the Brahmana's piety and devotion to the good of all. |
| 462 The Naga described wonders he saw while dragging the sun's chariot. A being with equal effulgence came towards the sun, rending the firmament, and merged into the sun's disc. The Naga was confounded, unable to distinguish the original sun from the newcomer. He asked the sun, "Who is this being?" |
| 463 Surya said, "The Being is a Brahmana who attained heaven through the Unccha vow. He subsisted on fruits and leaves, pleasing Mahadeva with constant recitation. Devoted to all creatures' welfare, he surpassed deities and others. His success is an excellent end, and he still goes around the Earth, staying in my disc." |
| 464 Missing |
| 465 The Brahmana thanked the Naga and prepared to leave, but was asked to stay and share his purpose. He sought guidance on attaining righteousness and was inspired by the Naga's story. He decided to follow the Unccha vow and sought blessings. The Naga and Brahmana bid each other farewell. |
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