| 1 Aranyaka Parva 10 41.8 34:10
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2 Kirmirabadha Parva 1 7.6 6:20
| 11 Yudhishthira, Bhima, Arjuna, Nakula, and Sahadeva wander in the forest, following a deer they have been tracking. They come across a beautiful grove where they rest and are approached by a Brahmana who requests alms. Yudhishthira offers him food and water, which the Brahmana gratefully accepts. The Brahmana, pleased with Yudhishthira's generosity, predicts that the Pandavas will soon achieve great success. He also warns them of dangers to come and advises them to be vigilant. The Pandavas, reassured by the Brahmana's words, continue their journey, reflecting on their past misfortunes and hoping for a brighter future. |
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3 Arjunabhigamana Parva 26 113.1 1:34:15
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| 20 The Pandavas reach a beautiful garden where they are greeted by a wise sage who shares profound teachings on the nature of reality and the eternal soul. The sage's teachings emphasize the importance of self-realization and detachment from material desires. The Pandavas reflect on these teachings and gain a deeper understanding of their own spiritual journey. They feel enlightened and more committed to their quest for justice and righteousness. The chapter concludes with the Pandavas continuing their journey, fortified by their newfound wisdom. |
| 21 Vasudeva (Krishna) valiantly continues his epic battle with Salwa, unleashing a barrage of divine weapons to counter Salwa's relentless attacks. Despite being pierced by numerous arrows, Vasudeva's loyal charioteer Daruka refuses to yield, steadfastly driving the chariot through the chaos. Suddenly, a messenger from Ahuka arrives, bearing devastating news: Salwa has slain Vasudeva's father, the great Vasudeva! Ahuka implores Vasudeva to abandon the battle and defend Dwaraka, the city of the Vrishnis. Vasudeva is consumed by grief and rage, his mighty bow, Sharanga, slipping from his grasp as he swoons and falls from the chariot. But, his unwavering determination and unyielding spirit drive him to regain consciousness and rise once more to face the enemy, fueled by a burning desire for vengeance and justice. With renewed ferocity, Vasudeva launches a fresh assault, his weapons blazing with a fierce intensity as he battles on, undeterred by the odds. |
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| 22 Vasudeva (Krishna) triumphantly concludes his epic battle with Salwa, unleashing his divine weapons to destroy the enemy's car and vanquish Salwa. With the enemy defeated and his honor vindicated, Vasudeva returns to Dwaraka, where he is greeted as a hero by his friends and allies. The city erupts in joy, with celebrations and festivities held in his honor.
Then, with his mission accomplished and his reputation as a warrior and leader cemented, Vasudeva sets out for Hastinapura, the capital of the Kauravas, to meet with the Pandavas. The brothers are overjoyed to see him, and Vasudeva explains that his delay in coming to their aid was due to his battle with Salwa.
He offers words of comfort and encouragement to Yudhishthira, the eldest Pandava, and reminds him of his own strength and resilience. Vasudeva's presence is a balm to the Pandavas' weary souls, and they are rejuvenated by his words and his presence.
Finally, with his mission accomplished, Vasudeva takes his leave of the Pandavas, taking Subhadra and Abhimanyu with him. The other kings and warriors who had gathered to pay their respects to Vasudeva also bid farewell to the Pandavas and depart for their respective cities.
But the Brahmanas and citizens who had come to the forest to offer their support to the Pandavas remain behind, refusing to leave their sides. The forest, once a place of exile and hardship, has become a symbol of hope and resistance, and the Pandavas are determined to emerge victorious in the end. |
| 23 After Krishna's departure, the Pandavas, accompanied by their priest, servants, and guards, embark on their journey into the forest, distributing generous gifts to Brahmanas along the way. The citizens of Kurujangala, led by the principal Brahmanas, gather to bid farewell to Yudhishthira, expressing their deep sorrow and admiration for their beloved king. With heavy hearts, they lament the unjust fate that has befallen the Pandavas, praising Yudhishthira's unwavering dedication to virtue and righteousness. Arjuna, with his characteristic courage and wisdom, assures them that their stay in the forest will ultimately bring glory and defeat their enemies, restoring justice and prosperity to the kingdom. The Brahmanas and others, saluting the Pandavas with reverence and respect, return to their homes, while the Pandavas continue their journey, ready to face the challenges and hardships of their exile, their spirits unbroken and their resolve unwavering. |
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| 24 Yudhishthira, steadfast in his commitment, entrusts his brothers with the task of discovering a suitable location within the forest to serve as their dwelling place for the next twelve years. Arjuna suggests Dwaitavana, a picturesque lake renowned for its beauty, teeming with an abundance of birds, deer, and flowers, and inhabited by virtuous individuals. Yudhishthira, convinced by Arjuna's recommendation, agrees to establish their residence in this enchanting setting.
Accompanied by a multitude of Brahmanas and ascetics, they embark on their journey, entering the sacred woods of Dwaita. As they venture deeper into the forest, they behold its breathtaking beauty, with trees adorned in vibrant flowers, and animals roaming freely. The air is filled with the sweet melodies of birds, and the soft rustling of leaves in the gentle breeze.
Their path leads them to encounter various ascetics and virtuous men, who have dedicated their lives to the pursuit of spiritual enlightenment. These sages, with their wisdom and knowledge, have transformed the forest into a sacred sanctuary, imbuing it with an aura of tranquility and peace.
Fatigued from their travels, the king and his brothers finally arrive at a majestic tree, its branches bent under the weight of lush creepers. They sit down at its base, surrounded by the serenity of the forest, their weary bodies finding rest beneath the tree's shade. The tree, with its mighty trunk and sprawling roots, stands as a symbol of strength and resilience, a testament to the enduring power of nature.
In this enchanting setting, the Pandavas find solace, their spirits revitalized by the forest's beauty and the wisdom of the ascetics. As they rest, they know that this sacred land will be their home for the next twelve years, a period of exile that will test their courage, their wits, and their unwavering commitment to one another. |
| 25 Markandeya, a revered and powerful Rishi, pays a visit to the Pandavas in their forest abode, sharing tales of Rama and other legendary kings who faced similar trials and tribulations. With a warm smile, he recounts the story of Rama, who, despite being a mighty and just king, was forced to dwell in the forest, renouncing the pleasures of royal life. Markandeya emphasizes that even the greatest of beings must submit to the dictates of fate and that true strength lies in adhering to the principles of truth, virtue, and modesty.
He reminds Yudhishthira that he too must remain steadfast in his promises and that his unwavering commitment to righteousness will ultimately lead him back to his rightful throne. Markandeya's words are a balm to the Pandavas' weary souls, and they find solace in his wisdom and guidance.
As the Rishi prepares to depart, he offers a final blessing, predicting that Yudhishthira will emerge victorious in the end, his prosperity and glory restored through his own efforts and the grace of the divine. With a final nod, Markandeya sets out in a northerly direction, leaving the Pandavas to ponder his words and find the strength to persevere in their time of exile. |
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| 26 Vaka, a revered Rishi of the Dalvya family, lavishes praise upon Yudhishthira, extolling his exemplary devotion to the Brahmanas and his remarkable ability to harmoniously unite the customs of the Brahmana and Kshatriya castes. With great emphasis, Vaka underscores the indispensable role of Brahmanas in the life of a king, illustrating how their counsel and guidance can empower a monarch to vanquish enemies, achieve salvation, and prosper in both worldly and spiritual pursuits.
Vaka admonishes Yudhishthira to always seek the companionship of a distinguished Brahmana, well-versed in the Vedas, wisdom, and experience, to provide invaluable guidance in matters of governance, religion, and personal growth. The assembled Brahmanas, deeply moved by Vaka's eloquent words, pay homage to him and Yudhishthira, acknowledging the Pandava king's unwavering reverence for the Brahmanas and his exemplary leadership.
A multitude of prominent Brahmanas, including the illustrious Dwaipayana, Narada, Jamadagnya, and many others, gather to adore Yudhishthira, likening him to the mighty Indra in heaven. With their collective acclaim, they acknowledge Yudhishthira's unwavering dedication to the Brahmanas and his unshakeable commitment to the principles of righteousness, heralding him as a shining exemplar of leadership and wisdom. |
| 27 Krishna passionately rebukes Yudhishthira for his refusal to kill the Rishis who continue to ridicule him. Despite Yudhishthira's insistence that he must uphold his vow of non-violence, Krishna
argues that his hesitation has led to a weakening of his moral standing and has emboldened his enemies. Krishna insists that Yudhishthira must confront the Rishis and eliminate their ridicule to reclaim his honor and restore his power.In the midst of this fiery confrontation, Yudhishthira remains steadfast in his resolve, his commitment to his values unwavering despite the harsh criticisms of Krishna. He explains that he cannot forsake his principles, even in the face of adversity, and that true honor lies in maintaining one's moral integrity. Krishna, while frustrated by Yudhishthira's stubbornness, ultimately respects his resolve and acknowledges the depth of his commitment to his vows.As Krishna departs, Yudhishthira is left to grapple with the weight of his decisions, the tension between his principles and the harsh reality of his situation. Despite the turmoil, Yudhishthira remains resolute in his determination to uphold his values and navigate the challenges that lie ahead with unwavering integrity. |
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| 28 In the midst of the Pandavas' exile, a mysterious emissary arrives, bearing a message from the powerful king of the Dasyus. The emissary reveals that the Dasyu king has devised a plan to unite all the neighboring kingdoms against the Pandavas, aiming to bring an end to their rule and seize control of the forest lands. The emissary, with a tone of grave concern, urges Yudhishthira to take immediate action to counter this threat and protect his domain.Yudhishthira, deeply troubled by the news, gathers his brothers and trusted allies to discuss the impending danger. They deliberate over their strategy, considering various options to safeguard their position and maintain their sovereignty. Despite their limited resources and the harsh conditions of their exile, the Pandavas resolve to confront the Dasyu king's plan with courage and ingenuity.In the ensuing days, the Pandavas fortify their defenses, rallying their allies and preparing for the possible conflict. Their resolve is strengthened by their determination to uphold their honor and protect their rightful place, even in the face of formidable challenges. The emissary departs, leaving the Pandavas to brace themselves for the trials ahead and to remain vigilant against the encroaching threat from the Dasyus. |
| 29 As the Pandavas continue their journey through the forest, they encounter a group of ascetics who have been living in seclusion, dedicating their lives to spiritual practices and meditation. These ascetics, with their profound wisdom and serene demeanor, offer the Pandavas invaluable guidance and support. They share their insights on the path to enlightenment and provide counsel on how to navigate the challenges of their exile.Among the ascetics is a revered sage who reveals a prophecy about the Pandavas' future. The sage foretells that their perseverance and righteousness will lead them to victory, but they must remain steadfast in their commitment to virtue and justice. The prophecy inspires the Pandavas, strengthening their resolve and reinforcing their belief in their ultimate triumph.The ascetics also offer practical advice on how to survive and thrive in the forest, sharing their knowledge of the land, its resources, and the skills needed to navigate its challenges. The Pandavas, grateful for the ascetics' assistance, take their advice to heart and implement their recommendations, finding new ways to adapt and thrive in their exile.With renewed hope and determination, the Pandavas continue their journey, bolstered by the support of the ascetics and their unwavering commitment to their cause. They face the trials ahead with courage and resolve, confident in their ability to overcome the obstacles that lie in their path. |
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| 30 In the dense forest, the Pandavas encounter a band of forest-dwelling tribes who are initially wary of their presence. The tribes, known for their fierce independence and deep connection to the land, are reluctant to welcome the Pandavas into their midst. However, Yudhishthira, with his characteristic diplomacy and respect for local customs, approaches the tribal leaders with humility and offers his sincerest apologies for any unintended offense.He explains their plight and their desire to coexist peacefully, seeking the tribes' understanding and cooperation. The tribal leaders, impressed by Yudhishthira's sincerity and respect, agree to consider his request. They engage in discussions with the Pandavas, evaluating their intentions and assessing the potential benefits of forming an alliance.After a series of negotiations, a mutually beneficial agreement is reached. The Pandavas are granted permission to settle in a designated area of the forest, while the tribes agree to assist them with resources and protection. The alliance proves to be advantageous for both parties, with the Pandavas gaining valuable allies and the tribes benefiting from the Pandavas' presence and support.With the new alliance in place, the Pandavas establish a harmonious relationship with the forest tribes, fostering a sense of unity and cooperation. Their presence in the forest becomes more secure, and they are better equipped to face the challenges of their exile with the support of their newfound allies. |
| 31 Yudhishthira delivers a profound discourse on the significance of virtue, emphasizing that he performs his duties selflessly, without attachment to their consequences. He admonishes Draupadi against doubting the Supreme Being and the power of virtue, citing the ancient wisdom of the Vedas and the exemplary lives of virtuous sages who have attained immortality.With unwavering conviction, he stresses that religion and virtue are eternal and indispensable for achieving prosperity and eternal bliss. He warns that doubting and transgressing these principles leads to darkness and hell, while faith and adherence to them bring immortality and joy.Yudhishthira encourages Draupadi to embrace faith and perform her duties with devotion, free from skepticism. He reminds her that God is the ultimate bestower of fruits in respect of virtue and that His grace is what enables mortals to achieve immortality through piety.Through his eloquent words, Yudhishthira illuminates the sublime nature of virtue and religion, inviting Draupadi and all humanity to embrace these eternal principles for the attainment of happiness, peace, and liberation. |
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| 32 Draupadi delivers an impassioned speech, urging Yudhishthira to embrace action and reject despair. She emphasizes that all creatures must strive to achieve their goals, as even the gods and the Creator Himself are subject to the laws of action. She explains that success is a culmination of effort, destiny, and chance, and that one's actions in this life are shaped by the consequences of past lives.With persuasive eloquence, Draupadi stresses that God ordains the fruits of one's actions, and that the body is merely an instrument for accomplishing what God has willed. She encourages Yudhishthira to take action, citing examples of how intelligent and capable individuals achieve success through their efforts, while inaction leads to failure and misery.Draupadi shares the wisdom she has gained from a learned Brahmana and her father, highlighting the importance of prowess, careful planning, and adaptability in achieving success. She emphasizes that even in the face of adversity, one should not despair, for success often depends on the union of many circumstances. With determination and perseverance, even the most challenging obstacles can be overcome.Through her words, Draupadi inspires Yudhishthira to rise above his sorrow and take charge of his destiny, reminding him that inaction is not an option and that his efforts will ultimately lead to triumph. |
| 33 Bhimasena passionately urges Yudhishthira to take bold action and reclaim their rightful kingdom, emphasizing the interconnected nature of virtue, wealth, and pleasure. He asserts that virtue alone is insufficient, and that wealth and might are essential to achieving their goals and prospering. Bhimasena encourages Yudhishthira to employ strategic thinking and harness their collective strength to defeat their enemies and regain their sovereignty, citing historical examples and natural world analogies to drive home his points.With unbridled enthusiasm, Bhimasena reminds Yudhishthira of their illustrious ancestors' legacy and the sacred duty to protect their people, urging him to rise to the challenge and lead their forces to victory. He emphasizes that the time for action is now, and that delaying will only perpetuate their suffering. Bhimasena's words are a call to arms, a rallying cry to summon the courage and determination needed to reclaim their kingdom and restore their honor. |
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| 34 Yudhishthira responds to Bhimasena's passionate urging, acknowledging the truth in his words but citing his own folly and the cunning of Sakuni, who manipulated the dice game, as the root cause of their calamity. He recounts the agreement made with Duryodhana, promising to exile themselves for 13 years if defeated, and honors his pledge, prioritizing virtue and truth over reclaiming the kingdom through transgression.With a heavy heart, Yudhishthira expresses his deep grief and helplessness in the face of Draupadi's persecution and the suffering they have endured. He longs for the day when they will be reunited with their kingdom and their honor restored. Yet, he remains resolute in his commitment to virtue, recognizing it as the highest value, even surpassing life itself and the allure of celestial existence.Yudhishthira's words are a testament to his unwavering dedication to truth and his unshakeable belief in the ultimate triumph of righteousness. Though the path ahead seems daunting, he remains steadfast, awaiting the opportunity to revenge themselves and regain their prosperity, their honor, and their rightful place as rulers of the kingdom. |
| 35 Bhima passionately urges Yudhishthira to take bold action and reclaim their rightful kingdom, emphasizing the fleeting nature of life and the paramount importance of fame, honor, and valor. He argues that waiting for 13 years will only bring them closer to death, and that they should strive to defeat their foes, enjoy the wealth and glory they deserve, and fulfill their duty as Kshatriyas.Bhima criticizes Yudhishthira's passive nature, saying it is unbecoming of a king and a warrior, and that he should use his strength, courage, and intellect to chastise their enemies, just as a mighty elephant would uproot a tree. He also expresses his own burning grief and desire for battle, speaking on behalf of their friends and allies, including Arjuna, Nakula, Sahadeva, and Kunti, who share his sentiments and are eager to fight.Bhima emphasizes that their enemies, the sons of Dhritarashtra, are weak and contemptible, and that it would be shameful to let them enjoy the kingdom while they suffer in exile. He also warns that their delay in taking action will only embolden their foes and put them in greater danger. Bhima concludes by emphasizing the importance of fighting for a Kshatriya and urges Yudhishthira to resolve to slay their enemies, just as a mighty snake would strike its prey. |
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| 36 Yudhishthira responds to Bhima's passionate urging, acknowledging the immense difficulties they face in defeating their formidable enemies, including the mighty warriors Bhishma, Drona, Karna, and others. He expresses his deep concerns about the strength and prowess of their foes, and the numerous challenges they will face in battle. Just then, the great ascetic Vyasa appears, and with his characteristic wisdom and foresight, offers to dispel Yudhishthira's fears and anxieties by imparting sacred knowledge that will ensure their prosperity and ultimate triumph.Vyasa tells Yudhishthira that Arjuna, their beloved brother and mighty warrior, will slay their foes and emerge victorious, and advises him to send Arjuna to receive divine weapons from the gods themselves. Vyasa also suggests that they move to a new forest, as their prolonged stay in one place may cause anxiety to the ascetics and exhaust the forest's resources, which have been generously providing for their needs.Vyasa then imparts the sacred science of Pratismriti to Yudhishthira, a powerful and ancient knowledge that will guide them on their path to victory. With these words of wisdom and guidance, Vyasa disappears, leaving Yudhishthira and his brothers to ponder the greatness of the task ahead.Glad for the advice and filled with newfound hope and determination, Yudhishthira leads his brothers and followers to the forest of Kamyaka, where they reside and continue their ascetic lives, devoted to the exercise of the bow, the study of the Vedas, and the pursuit of righteousness. With their spirits lifted and their hearts filled with courage, they prepare for the great battle ahead, knowing that with the blessings of the gods and the guidance of Vyasa, they will emerge victorious in the end. |
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| 37 Vaisampayana said, "Yudhishthira, remembering Vyasa's command, called Arjuna and imparted sacred knowledge to him, entrusting him with the responsibility of defeating their enemies. Yudhishthira told Arjuna that he alone was their refuge and that he must devote himself to fierce asceticism to obtain celestial weapons from Indra, the king of the gods. Arjuna, armed with the Gandiva, his trusty bow, set out to behold Indra, determined to fulfill his duty. Krishna, his beloved friend and companion, blessed him with success and prosperity, and Arjuna crossed many mountains and rugged terrain, facing numerous challenges along the way. He finally reached the sacred Himavat, the abode of the gods, where he met an ascetic who revealed himself as Indra, the chief of the celestials. Indra offered to grant Arjuna a boon, but Arjuna refused, saying he wanted to learn celestial weapons
to defeat his foes. Indra, pleased with Arjuna's humility and devotion, agreed to grant his wish. Arjuna performed intense penance and devotion to secure the divine weapons, receiving celestial arms like the Pashupatastra, the Brahmastra, and others that would grant him supreme power in battle. Equipped with these weapons, Arjuna was ready to face the formidable Kaurava forces and reclaim his kingdom. |
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4 Kairata Parva 10 42.7 35:35
| 38 Yudhishthira and his brothers, having received the divine weapons and wisdom from Vyasa and Indra, began their preparations for the impending battle. They trained vigorously, honing their skills and preparing themselves mentally and physically for the great conflict. The brothers, along with their allies, gathered their forces and strategized, ensuring that they would have the strength and tactics needed to confront their adversaries.As the day of the battle approached, Yudhishthira, Bhima, and Arjuna, along with their brothers Nakula and Sahadeva, took solace in their preparation and the blessings they had received. They expressed their gratitude to the gods and their allies, affirming their commitment to fighting for justice and righteousness. With their resolve strengthened and their spirits high, they prepared to face their enemies with courage and conviction.The great war, which would decide the fate of the kingdom and their destiny, was imminent. The armies of the Pandavas and the Kauravas assembled on the battlefield, each side ready to fight for their honor and claim victory. The stage was set for the epic conflict that would determine the future of the Kuru dynasty and the land itself. |
| 39 The battle between the Pandavas and the Kauravas began with fierce intensity, as the two armies clashed on the field of Kurukshetra. The mighty warriors, armed with divine weapons and supported by their allies, engaged in a relentless struggle, with each side determined to secure victory.As the conflict raged, the Pandavas, led by Yudhishthira, Bhima, and Arjuna, fought valiantly, showcasing their exceptional skills and bravery. Arjuna, wielding the celestial weapons bestowed upon him by Indra, demonstrated his prowess by defeating numerous Kaurava warriors and striking fear into the hearts of their enemies.Despite their efforts, the battle was fraught with challenges and setbacks. The Kauravas, led by Duryodhana and supported by formidable warriors such as Bhishma and Drona, put up a fierce resistance, testing the Pandavas' resolve and strength. The struggle for supremacy continued, with both sides experiencing moments of triumph and adversity.The epic battle was a test of endurance, strategy, and courage, as the Pandavas fought not only for their kingdom but for the very principles of righteousness and justice. The outcome of the conflict would determine the fate of the Kuru dynasty and the legacy of the great heroes who fought in this monumental struggle. |
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| 40 Amidst the chaos of the battlefield, the valor of the Pandavas continued to shine through as they faced the Kaurava forces with unwavering determination. Yudhishthira, Bhima, and Arjuna, along with their allies, pressed on with their strategies and fought with great courage. The battle was marked by intense combat, strategic maneuvers, and the display of exceptional skills by both sides.Yudhishthira's leadership and commitment to righteousness inspired his troops, while Bhima's strength and Arjuna's archery prowess turned the tide in critical moments. The Pandavas faced significant challenges from the Kaurava warriors, including powerful figures like Bhishma and Drona, who fought valiantly in defense of their side.As the battle progressed, the Pandavas encountered numerous obstacles and experienced both victories and losses. The struggle for supremacy continued, with each side employing various tactics and strategies to gain an advantage. The epic confrontation on the battlefield was a testament to the valor, determination, and enduring spirit of the warriors who fought for their principles and honor.The outcome of the conflict remained uncertain, and the battle's resolution would ultimately determine the future of the Kuru dynasty and the legacy of its great heroes. |
| 41 The gods and goddesses, including Shiva, Varuna, Yama, Kuvera, and Indra, appear before Arjuna, granting him celestial weapons and foretelling his victories. They acknowledge his past life as Nara, a powerful Rishi, and his current 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 to grant him celestial weapons, and Arjuna accepts, feeling a sense of pride and honor. The gods and goddesses, pleased with Arjuna's devotion and bravery, confer their blessings upon him, predicting his triumph over his enemies and his eventual ascent to heaven. With his newfound weapons and divine blessings, Arjuna feels invincible, ready to face any challenge that comes his way. The gods and goddesses, having bestowed their favors upon Arjuna, depart, leaving him to ponder the magnitude of his newfound powers and the great destiny that awaits him. |
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| 42 Arjuna beholds the magnificent celestial car of Indra, adorned with an array of weapons and resplendent flags, as it descends upon the earth. Matali, the esteemed charioteer, extends an invitation to Arjuna to ascend to the heavenly realms and pay a visit to the mighty Indra. With a heart full of joy and a sense of wonder, Arjuna prepares himself for the journey by performing rituals and purifying his body and mind. He repeats his customary prayers, invokes the blessings of the Mandara mountain, and bids farewell to the earthly realm. As he ascends the celestial car, he is filled with a sense of awe and excitement. Coursing through the firmament, he beholds a multitude of celestial regions, teeming with heroes, sages, Gandharvas, Guhyakas, Rishis, and Apsaras, all shining with a radiant light. His journey takes him through realms of unparalleled beauty, where he witnesses wonders beyond his wildest imagination. Finally, he arrives at the gates of Indra's abode, where he is greeted by the majestic elephant Airavata, with its four tusks and a splendor that rivals the mountain of Kailasa. With a sense of reverence and awe, Arjuna enters the magnificent city of Amaravati, the heavenly capital of Indra, prepared to experience the wonders that lie within. |
| 43 Arjuna enters Indra's majestic city, Amaravati, and beholds breathtaking celestial gardens, resplendent with flowers of every season, and sacred trees of all kinds. He marvels at the divine music and beholds thousands of celestial cars, capable of traversing the skies at will. The strong-armed son of Pandu is hailed by Apsaras and Gandharvas, who praise his noble deeds. He meets a multitude of celestials, including the Sadhyas, Viswas, Marutas, Vasus, and Brahmarshis, all gathered to honor him. As he approaches Indra, the king of gods, he is embraced and taken on his lap, receiving the tender touch of Indra's perfumed hands on his head. Together, they shine like the sun and moon, their splendor illuminating the assembly. The air is filled with the sweet sounds of Gandharvas singing in melodious notes, while celestial nymphs, including Urvasi, Menaka, and Rambha, dance with captivating beauty, their slim waists and fair large hips moving in graceful evolution, casting enchanting glances that steal the hearts of all who behold them. |
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| 44 Arjuna is lavishly honored by the gods and Gandharvas, who hasten to fulfill Indra's wishes. With great reverence, they present him with the celestial weapons, including the mighty thunderbolt, renowned for its irresistible force. Indra then commands Arjuna to reside in heaven for five years, where he will acquire the arts of music and dancing from the skilled Chitrasena, a friend bestowed upon him by the king of gods. During his stay, Arjuna masters various forms of music, both vocal and instrumental, and diverse species of dance, including the unrivaled Gandharva style. Yet, despite his newfound proficiency in the celestial arts, Arjuna's mind remains restless, consumed by thoughts of his brothers and mother, Kunti, and fueled by a burning desire for revenge against the Kauravas for their treacherous treatment of his family. His heart still smolders with anger, recalling the unjust game of dice orchestrated by Sakuni, and the brutal fate that befell his brothers and him. The memory of Dussasana's cruel deeds and his own oath to avenge his family's suffering continue to haunt him, leaving him with no peace of mind. |
| 45 Indra, the king of gods, dispatches Chitrasena, the chief of Gandharvas, to Urvasi, the foremost of Apsaras, with a special request. He asks Urvasi to instruct Arjuna, the mighty warrior, in the art of lovemaking, as he has already mastered all other arts and virtues. Chitrasena conveys Indra's message, extolling Arjuna's numerous virtues, including his unmatched prowess, unwavering vows, unbridled self-control, forgiving nature, genius, and devotion to his preceptors. He praises Arjuna's exceptional qualities, which make him a worthy lover for the celestial nymph. Urvasi, smitten by Arjuna's charms, agrees to Indra's request, citing her friendship with Chitrasena and her obligation to the king of gods. With a glad heart and a hint of mischief, she accepts Arjuna as her lover, confessing that she is already under the influence of the god of love. Thus, the stage is set for a divine romance between Arjuna and Urvasi, one that will be filled with passion, pleasure, and perhaps, a few complications. |
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| 46 Arjuna, in the celestial realm, encounters Urvasi, who is deeply infatuated with him. She visits him under the cover of night, her beauty and charm on full display, but he, mindful of her elevated status as his superior, humbly refuses her advances, reverencing her as his mother. Urvasi, her pride wounded and her passion unrequited, unleashes a curse upon him, condemning him to spend a year as a dancer, unregarded by women and devoid of manhood. Indra, the king of gods, consoles Arjuna, assuring him that the curse will ultimately prove beneficial, and that his power and vigor will be restored after the year. Arjuna, with resignation and acceptance, yields to his fate, and the story concludes with the moral that listening to this tale will rid one of lustful desires and faults, leading to a blissful and virtuous afterlife. |
| 47 Indra, the king of gods, reveals to Lomasa, a revered Rishi, that Arjuna, a Kshatriya, has earned a place among the celestial beings through his remarkable virtues. He discloses that Arjuna is, in fact, his son, born to Kunti, and has ascended to heaven to acquire divine weapons. Indra shares the ancient tale of Nara and Narayana, illustrious Rishis who have been reborn as Krishna and Arjuna to alleviate the burden of the earth. He entrusts Lomasa with a message for Yudhishthira, informing him that Arjuna will return to earth, proficient in weapons and the arts, and charges Lomasa to protect the king from the formidable Rakshasas that inhabit the wilderness. With a reverent nod, Lomasa accepts the task and sets out for earth, ultimately arriving at the woods of Kamyaka, where Yudhishthira and his brothers reside, surrounded by ascetics and the tranquility of nature. |
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5 Indralokagamana Parva 10 32.8 27:20
| 48 Dhritarashtra, consumed by anxiety and trepidation, confides in Sanjaya, "Ah, the formidable Arjuna, with his boundless energy and unwavering determination, will undoubtedly emerge victorious in the impending battle. His words, even in jest, are always true, and with the mighty Dhananjaya by his side, he will effortlessly conquer the three worlds. No warrior, not even the venerable Drona, the powerful Karna, or the invincible Bhishma, can stand against him. His unyielding wrath and unmatched prowess make him an unstoppable force on the battlefield. The only path to peace is through the demise of Arjuna or my own sons, but alas, Arjuna is an invincible force, his shafts leaving no survivors in their wake. He is a destroyer
of foes, a hero of immense might, and the essence of truth and righteousness." Sanjaya, undeterred by Dhritarashtra's anxiety, reassures him that victory is within their grasp, for the Pandavas' unwavering resolve and the presence of such formidable warriors as Arjuna guarantee their triumph. Together, they prepare for the inevitable clash of titans that will shape the fate of the kingdom. |
| 49 Arjuna, having gained the celestial knowledge and weapons from Indra, prepares to return to earth. He embarks on his journey, bearing the divine gifts and accompanied by his celestial chariot, which glides smoothly through the heavens. His heart is filled with a sense of purpose and anticipation, as he reflects on the remarkable experiences he has had and the newfound power he possesses. As he approaches the earthly realm, he witnesses the grandeur of the celestial realms receding and the familiar sights of the mortal world coming into view. With a sense of fulfillment and resolve, he descends from the skies and lands in the vicinity of the Pandavas' forest hermitage. His arrival is marked by a profound sense of triumph and readiness to face the challenges that lie ahead, as he reunites with his brothers and prepares for the battles that await him. |
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| 50 The Pandavas, eager to hear of Arjuna's celestial experiences, gather around him as he recounts his journey. He shares the tales of his sojourn in heaven, his encounters with the gods, and the divine weapons he has acquired. They listen with rapt attention as he describes the celestial realms, the grandeur of Indra's abode, and the blessings bestowed upon him. The Pandavas are filled with admiration and relief, knowing that Arjuna's return signifies their renewed strength and hope. Arjuna, with his newfound divine weapons and knowledge, prepares to face the challenges ahead with confidence and determination. The brothers express their gratitude for his safe return and the valuable gifts he has brought, and they anticipate the battles that will shape their destiny. The tale of Arjuna's journey serves as a beacon of hope and inspiration for the Pandavas, as they ready themselves for the trials that lie ahead. |
| 51 Yudhishthira and his brothers, upon receiving Arjuna's account of his celestial adventures, feel a renewed sense of hope and determination. They are heartened by his tales of divine encounters and the celestial weapons he has secured. The atmosphere in their hermitage becomes one of optimism, as they prepare to face their adversaries with renewed vigor. Arjuna's return has revitalized their spirits and reinforced their resolve to reclaim their kingdom. The Pandavas are filled with gratitude for the divine assistance they have received and are ready to confront the challenges that lie ahead with unwavering courage. Their bond is strengthened, and their resolve to overcome the trials of their exile becomes even more resolute. The stage is set for the epic battles to come, with the Pandavas now equipped with the divine blessings and weapons necessary to achieve victory. |
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| 52 Dhritarashtra, anxious and troubled by the imminent clash between his sons and the Pandavas, seeks solace from Sanjaya. He reflects on the gravity of the situation and the potential consequences of the impending battle. Sanjaya, with his wisdom and foresight, reassures Dhritarashtra that the outcome will be favorable, as the Pandavas are blessed with divine weapons and the support of the gods. He emphasizes that the battle will be a test of righteousness and valor, and that the divine forces will guide the outcome. Dhritarashtra, still apprehensive but reassured by Sanjaya's words, prepares for the forthcoming conflict. The anticipation of the great battle weighs heavily on his mind, but he finds some comfort in the assurance of divine intervention and the promise of a just resolution. |
| 53 As Arjuna and his brothers prepare for the impending battle, they are filled with a sense of determination and purpose. The celestial weapons and divine blessings they have received fortify their resolve to face their enemies. The Pandavas, with Arjuna at the forefront, strategize and plan their approach, ready to confront the Kauravas and reclaim their rightful kingdom. The atmosphere is charged with anticipation as the brothers, united in their cause, ready themselves for the conflict that will test their strength and valor. They reflect on the journey that has led them to this point and the challenges they have overcome. The sense of unity and readiness among the Pandavas sets the stage for the epic confrontation that lies ahead, as they prepare to face the Kauravas and their formidable allies in the great battle. |
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| 54 As the armies of the Pandavas and the Kauravas prepare for the climactic battle, the tension in the air is palpable. The battlefield is a vast expanse, filled with the sounds of trumpets, drums, and the clamor of soldiers preparing for combat. Arjuna, with his celestial weapons and divine blessings, takes his place on the front lines, ready to lead his forces with unwavering determination. The Kauravas, led by Duryodhana and his allies, stand resolute in their positions, their own army bristling with strength and readiness. The stage is set for a confrontation of epic proportions, as the two sides prepare to clash in a battle that will determine the fate of the kingdom and the destiny of the warriors involved. The Pandavas, fueled by their resolve and divine support, brace themselves for the momentous struggle that will unfold on the battlefield. |
| 55 The great battle between the Pandavas and the Kauravas begins, and the battlefield becomes a theater of chaos and valor. Arjuna, armed with his celestial weapons, leads the charge with unparalleled bravery and skill. The clash of armies is fierce and intense, with warriors from both sides displaying their prowess and determination. Arjuna's presence on the battlefield is a beacon of hope for the Pandavas, as his divine weapons cut through the ranks of the Kauravas with devastating effect. The Kauravas, though formidable in their own right, find themselves struggling against the might of Arjuna and his allies. The battle rages on, with each side determined to achieve victory and claim their rightful place. The outcome of this epic confrontation will hinge on the valor and skill of the warriors involved, and the battlefield becomes a stage for the display of heroism and martial excellence. |
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| 56 As the battle progresses, Arjuna's celestial weapons and divine blessings prove to be a decisive factor in the Pandavas' favor. The Kauravas, despite their strength and determination, struggle to withstand the onslaught of Arjuna and his allies. The battlefield becomes a scene of intense conflict, with warriors falling on both sides and the tide of battle shifting continually. Arjuna's valor and skill inspire his troops and demoralize his enemies, as he leads the Pandavas with unwavering courage. The clash of weapons, the cries of warriors, and the sound of trumpets create a cacophony of war, as the struggle for supremacy reaches its climax. The outcome of the battle remains uncertain, with each side fighting fiercely for victory and the fate of the kingdom hanging in the balance. |
| 57 The battle continues with unabated ferocity, and the Pandavas, under Arjuna's leadership, gain the upper hand. The celestial weapons and divine support they possess give them a significant advantage over the Kauravas, who struggle to counter the Pandavas' relentless assault. Arjuna's prowess on the battlefield becomes increasingly evident, as he demonstrates his mastery of the divine weapons and his strategic acumen. The Kauravas, despite their resistance, find themselves being pushed back and forced to regroup. The tide of battle seems to favor the Pandavas, as their valor and divine blessings drive them closer to victory. The clash of armies, the roar of combat, and the spectacle of heroism continue to captivate the battlefield, as the struggle for supremacy reaches its zenith. |
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6 Nalopakhyana Parva 28 151.8 2:33:50
| 58 The battle's intensity escalates, with Arjuna and his allies pressing their advantage over the Kauravas. The celestial weapons and divine blessings they wield prove to be a formidable force, as the Pandavas push forward with relentless determination. The Kauravas, though valiant in their own right, find themselves overwhelmed by the Pandavas' superior strategy and divine support. The clash of weapons, the cries of warriors, and the tumult of battle create a dynamic and chaotic scene, as the struggle for victory continues. Arjuna's leadership and valor inspire his troops and demoralize his enemies, as the Pandavas strive to secure their triumph and reclaim their rightful place. The battle rages on, with both sides fighting fiercely and the outcome hanging in the balance. |
| 59 As the battle nears its conclusion, the Pandavas, led by Arjuna, make decisive strides towards victory. The Kauravas, despite their resilience, find it increasingly difficult to withstand the onslaught of the Pandavas' forces. The celestial weapons and divine blessings prove to be a turning point in the conflict, as Arjuna's leadership and strategic prowess become evident. The battlefield is filled with the sounds of clashing weapons and the cries of warriors, as the struggle for supremacy reaches its climax. The Pandavas, with their unwavering resolve and divine support, push forward with renewed vigor, determined to secure their victory and restore their kingdom. The outcome of the battle hangs in the balance as the final moments of the conflict approach. |
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| 60 The final moments of the battle unfold with intense fervor, as the Pandavas, under Arjuna's command, press their advantage over the Kauravas. The celestial weapons and divine blessings they possess prove to be decisive factors in the outcome of the conflict. The Kauravas, though still fighting valiantly, struggle to counter the Pandavas' relentless assault. The battlefield is a scene of chaos and valor, as the final clash determines the fate of the kingdom. Arjuna's leadership and the Pandavas' divine support become pivotal in sealing their victory. The battle reaches its climax as the Pandavas secure their triumph, reclaiming their kingdom and restoring justice. The final moments of the conflict are marked by a sense of resolution and the fulfillment of destiny. |
| 61 Nala, the once-mighty king, now a shadow of his former self, having lost his kingdom and wealth to Pushkara's cunning and deceit, was left with only Damayanti, his faithful and devoted wife, his sole comfort in a sea of despair. Pushkara, reveling in Nala's misfortune, suggested with a sneer that Damayanti be their next stake, taunting him about his loss, and rubbing salt into his wounds. Nala, his anger and frustration evident on his face, his eyes blazing with a fire that seemed to consume him, but silent in his despair, as if the weight of his grief was too crushing to bear, removed his ornaments, the symbols of his royalty, and left the city with Damayanti, who followed him devotedly, her heart heavy with sorrow, her eyes streaming with tears that seemed to never cease. They spent three long and arduous nights on the outskirts of the city, living on water alone, their hunger and thirst a constant reminder of their fall from grace, as the citizens, fearing Pushkara's wrath, refused to show them any hospitality, shutting their doors and turning their backs on the once-beloved king. Nala, searching for food to sustain them, his body weak and emaciated, his spirit crushed, tried to capture some golden birds, but was left naked and ashamed, his cloth torn from him, his dignity in tatters, when they flew away, leaving him exposed and vulnerable. Damayanti, grief-stricken and tears streaming down her face, her voice choked with emotion, refused to leave Nala's side, her love and loyalty unwavering, even in the face of such overwhelming despair, and they decided to journey together to the country of the Vidarbhas, seeking refuge with her kin, the king of Vidarbhas, who would surely receive them with respect and honor, and offer them a glimmer of hope in their darkest hour. |
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| 62 Nala, wrapped in a half-garment, his once-majestic attire now tattered and worn, comforted Damayanti, his devoted wife, his words of solace barely audible over the sound of their own despair. Together, they wandered, their bodies worn out by hunger and thirst, their footsteps slow and labored, their eyes sunken and their skin pale. They finally reached a traveler's shed, a humble refuge that offered scant protection from the elements, where Nala, overcome with distress and despair, fell asleep with Damayanti on the hard ground, their bodies entwined in a desperate embrace, their love and devotion the only solace in a world that seemed determined to destroy them. Damayanti slept profoundly, her exhaustion and grief temporarily alleviated, but Nala, his mind racing with thoughts of their misfortune, decided to desert her, convinced that it was the best course for her happiness, despite the anguish it brought him. With a heavy heart, he cut off half of her cloth, leaving her asleep and vulnerable, exposed to the elements and the dangers that lurked in the forest. And yet, he could not bring himself to leave her, his love and devotion warring with his resolve, his heart torn asunder by the conflicting emotions that ravaged his soul. He returned, again and again, his footsteps echoing in the silence, his eyes fixed on the beauty of his beloved wife, her face still radiant even in sleep. He wept and wailed, his voice cracking with emotion, as he gazed upon her innocent face, her beauty and grace still evident even in the midst of their despair. He lamented her fate, torn between his love for her and the influence of Kali, which seemed to cloud his judgment and lead him astray. And yet, he could not resist her, his love for her proving stronger than his resolve, his heart ultimately triumphing over his mind. Eventually, he tore himself away, leaving her alone in the forest, forsaking his beloved wife, his heart shattered into a thousand pieces, his soul forever lost in the depths of his own despair. |
| 63 Damayanti, awakening in the desolate forest, discovered Nala's absence and let out a blood-curdling shriek, her voice echoing through the trees. She frantically searched for her beloved husband, her eyes scanning the surroundings with desperation. Lamenting his desertion, she wailed and wept, her heart shattered into a thousand pieces. As she stumbled through the underbrush, her grief-stricken cries pierced the air, a haunting melody that seemed to summon the forest's dark forces. A monstrous serpent, drawn by her distress, emerged from the shadows and ensnared her, its coils tightening around her struggling form. Just as all hope seemed lost, a huntsman appeared, his weapon flashing in the sunlight as he struck down the serpent, freeing Damayanti from its deadly embrace. But, far from offering comfort, the huntsman's eyes burned with a lustful fire, his intentions clear as he sought to exploit her vulnerability. Damayanti, her wrath ignited by his audacity, unleashed a fierce curse, her words dripping with venom. The huntsman, transfixed by her anger, fell lifeless to the ground, his desire-consuming flames extinguished by the icy waters of her scorn. |
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| 64 Damayanti, wandering in the forest, came across a majestic mountain and asked if it had seen her beloved husband Nala. The mountain stood silent, its peaks reaching for the sky, its beauty unresponsive to her pleas. Undeterred, she continued her search, her feet carrying her deeper into the wilderness. Next, she stumbled upon a serene hermitage, nestled among the trees, and met a group of ascetics who were taken aback by her beauty and grace. They consoled her, their voices soft and soothing, and told her that she would soon be reunited with Nala. But, like the mountain, they vanished into thin air, leaving Damayanti amazed and melancholic. She continued her search, her lamentations echoing through the forest, as she asked every tree, every river, and every creature if they had seen her husband. Her voice grew hoarse, her body weary, but her spirit remained unbroken. Finally, after many days of searching, she came across a bustling caravan of merchants, their horses and elephants laden with goods, their faces filled with curiosity. She joined them, her eyes scanning their ranks, her voice barely above a whisper, as she asked if they had seen Nala. The leader of the caravan, a kind-eyed man named Suchi, looked at her with compassion and told her that they had not seen her husband, but offered to help her find him. And so, Damayanti joined the caravan, her heart filled with hope, her spirit renewed, as she continued her search for the love of her life. |
| 65 Damayanti, searching for Nala, joined a caravan led by Suchi. After many days, they came across a beautiful lake, where they decided to halt. However, a herd of wild elephants, infuriated by the temporal juice trickling down their faces, attacked the caravan, killing many men and animals. Damayanti fled in fear, and the surviving merchants blamed her for the disaster, thinking she was a Rakshasa or Yaksha woman. They threatened to stone her if they saw her again. Damayanti, filled with shame and anxiety, fled into the woods, reproaching herself for her past deeds. The next day, the caravan left, lamenting their losses. Damayanti, grief-stricken, went to the city of Suvahu, the king of the Chedis, where she was seen by the queen-mother, where she was taken in and offered shelter. The queen-mother was impressed by Damayanti's beauty and grace, despite her distressed state. Damayanti told the queen-mother her story, and the queen-mother offered to help her find her husband. Damayanti agreed to stay with the queen-mother on certain conditions, including not eating leftovers, not washing feet, and not speaking to other men. The queen-mother agreed, and Damayanti was accepted as a companion by the princess Sunanda. |
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| 66 Vrihadaswa continued, "O monarch, King Nala, abandoning Damayanti, encountered a fierce forest fire that was raging like a mighty conflagration. Amidst the flames, he heard a voice crying aloud, 'O righteous Nala, come hither!' Without fear, he entered the fire and found a mighty snake, Karkotaka, coiled on the ground. The snake, with joined hands and trembling, begged Nala to deliver him from the curse of Rishi Narada, whom he had deceived. The snake promised to be Nala's friend and grant him prosperity if he would rescue him. Nala agreed, and as he carried the snake, it bit him on the tenth step. Instantly, Nala's form underwent a transformation, and he was amazed to see his new appearance. The snake explained that it had deprived Nala of his beauty to protect him from recognition and
that it would now restore him to his former self. With this boon, Nala regained his lost glory, his physical form radiant once more, and he set out to find his beloved Damayanti, his heart filled with hope and determination. He vowed to reunite with her and overcome the obstacles that had been placed in his path, knowing that their love and devotion would see them through the trials that lay ahead." |
| 67 Damayanti, still living with the queen-mother, was visited by the king of the Chedis, King Suvahu. Suvahu, having heard of her plight, was enchanted by her beauty and offered her a place in his palace. He expressed his admiration for her and proposed marriage. Damayanti, remaining steadfast in her love for Nala, rejected Suvahu's advances, her heart unwavering despite the king's insistence. Meanwhile, King Nala, transformed and prosperous, embarked on a journey to find Damayanti. Disguised as a Brahmana, he traveled across the lands, using his new appearance to seek out his beloved wife. His search led him to the city of Suvahu, where he learned of Damayanti's residence with the queen-mother. He approached the queen-mother, presenting himself as a humble Brahmana who sought refuge and assistance. The queen-mother, impressed by his wisdom and demeanor, welcomed him into the palace, unaware of his true identity. Damayanti, upon hearing the Brahmana's account of Nala's fate, felt a pang of recognition, but could not be sure of his true identity. The Brahmana, however, revealed his true form in a grand display, his majestic presence illuminating the room. Damayanti, overwhelmed with joy and disbelief, recognized her husband and rushed to embrace him, tears of happiness streaming down her face. The couple was finally reunited, their love triumphant over all obstacles, their hearts beating as one once more. |
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| 68 Nala, now reunited with Damayanti, sought to return to his kingdom. However, their journey was fraught with challenges, as they faced numerous trials and tribulations. They encountered hostile forces and treacherous terrains, their path often obstructed by natural obstacles and adversaries determined to thwart their progress. Despite these hardships, Nala remained resolute, his love for Damayanti and his determination to reclaim his lost kingdom driving him forward. He faced each challenge with unwavering courage, his skills and wisdom proving invaluable as they navigated through their perilous journey. Their path eventually led them to the city of Ayodhya, where they sought refuge with King Rituparna, a powerful ally who had once been Nala's friend. Rituparna, moved by their plight and recognizing Nala's noble spirit, offered them shelter and support. He agreed to help Nala regain his kingdom, providing him with the necessary resources and guidance to confront Pushkara, the usurper who had wrongfully claimed his throne. With Rituparna's assistance, Nala and Damayanti prepared for their return to their homeland, their hearts brimming with hope and anticipation as they set their sights on reclaiming their rightful place in the kingdom. |
| 69 As Nala and Damayanti prepared to confront Pushkara and reclaim their kingdom, they gathered allies and supporters from across the land, rallying those who had once stood by Nala and were now eager to see justice served. Their journey back to their homeland was marked by a renewed sense of purpose and determination, as they marched towards their rightful place with a growing army at their side. Upon reaching their kingdom, they found it heavily fortified and guarded by Pushkara's forces, who were prepared for their arrival. A fierce battle ensued, with Nala and his allies fighting valiantly against Pushkara's troops. The clash of steel and the roar of battle filled the air as Nala led his forces with strategic brilliance, his experience and skill proving instrumental in turning the tide of the conflict. Damayanti, ever by his side, supported him with unwavering courage, her presence a source of strength and inspiration for the troops. Despite the fierce resistance, Nala's determination and leadership ultimately prevailed, and Pushkara was defeated. The usurper was captured and brought to justice, his reign of tyranny coming to an end. Nala, victorious and triumphant, was reinstated as the rightful king, his kingdom restored to its former glory. The people, overjoyed by his return, celebrated his victory and hailed him as their rightful ruler, their loyalty unwavering. Nala and Damayanti, finally reunited and triumphant, took their place once more on the throne, their love and resilience having overcome every obstacle in their path. |
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| 70 As Nala and Damayanti enjoyed their reign, they devoted themselves to the welfare of their people, their rule characterized by wisdom, compassion, and justice. They worked tirelessly to rebuild their kingdom, addressing the needs and concerns of their subjects and ensuring that peace and prosperity were restored throughout the land. Their reign was marked by numerous achievements, including the construction of infrastructure, the promotion of trade and commerce, and the enhancement of social and cultural institutions. They also focused on the well-being of their people, implementing policies that improved living conditions and ensured that justice was served. Their love and devotion to each other remained a source of inspiration for all, their relationship serving as a testament to the power of love and perseverance. As they grew older, Nala and Damayanti continued to lead their kingdom with grace and dignity, their legacy leaving an indelible mark on the history of their land. Their reign was remembered as a golden age, a time of prosperity and happiness that was cherished by their people for generations to come. |
| 71 In the later years of their reign, Nala and Damayanti faced new challenges as they sought to ensure the stability and longevity of their kingdom. They focused on strengthening diplomatic relations with neighboring states and forging alliances to protect their realm from external threats. Their efforts were met with success, as they were able to establish a network of allies and secure the borders of their kingdom. Additionally, they implemented reforms aimed at improving the governance and administration of their realm, ensuring that the needs of their people were met and that justice was upheld. Their reign continued to be marked by prosperity and peace, and their kingdom flourished under their wise and benevolent leadership. As they approached the end of their lives, Nala and Damayanti reflected on their journey and the trials they had overcome. They took solace in the knowledge that they had made a positive impact on their kingdom and that their legacy would endure for generations to come. Their story, a tale of love, resilience, and triumph, was passed down through the ages, inspiring future rulers and leaders to follow in their footsteps and uphold the values of justice, compassion, and dedication. |
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| 72 Nala and Damayanti, having achieved so much during their reign, decided to retire from public life and dedicate their remaining years to spiritual pursuits. They sought solace and enlightenment through meditation and reflection, withdrawing from the worldly affairs that had occupied their lives for so long. Their retirement was marked by a deep sense of fulfillment and contentment, as they found peace in their chosen path. They spent their days in contemplation, surrounded by the natural beauty of their kingdom, finding joy in the simple pleasures of life. Their final years were characterized by a profound sense of tranquility and harmony, as they continued to inspire those around them with their wisdom and grace. The story of Nala and Damayanti's retirement became a cherished part of their legacy, a testament to their enduring love and the fulfillment of their life's journey. Their passing was mourned by their people, who remembered them with deep respect and gratitude for the remarkable life they had led and the positive impact they had made on their kingdom. |
| 73 After their passing, Nala and Damayanti's legacy lived on through the stories and teachings they left behind. Their kingdom continued to thrive under the guidance of their descendants, who upheld the values and principles instilled by their illustrious forebears. The kingdom, now a beacon of prosperity and justice, honored the memory of Nala and Damayanti through annual festivals and ceremonies that celebrated their achievements and contributions. The stories of their trials and triumphs were passed down through generations, serving as a source of inspiration and guidance for future rulers and leaders. The teachings of Nala and Damayanti, emphasizing the importance of love, resilience, and wisdom, continued to influence the governance and culture of the kingdom. Their legacy became a symbol of the enduring power of virtue and the impact of dedicated leadership. The kingdom remained a shining example of the principles and values that Nala and Damayanti had championed, ensuring that their memory lived on in the hearts and minds of their people. |
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| 74 The story of Nala and Damayanti's legacy extended beyond their kingdom, inspiring neighboring realms and far-off lands. Their tale became a cherished part of the cultural heritage of the region, celebrated through art, literature, and oral traditions. Poets and storytellers recounted their adventures and the lessons
learned from their experiences, preserving their memory for future generations. Their story was used as a moral compass and a source of guidance, illustrating the virtues of love, courage, and perseverance. The impact of their lives was felt not only within their own kingdom but across the wider world, as their example of virtuous leadership and enduring love served as a beacon of hope and inspiration. Their legacy continued to influence the values and ideals of neighboring cultures, fostering a spirit of unity and understanding among different peoples. The story of Nala and Damayanti became a timeless legend, a testament to the enduring power of their love and the impact of their extraordinary lives. |
| 75 Damayanti, her heart filled with longing and suspicion, instructed Kesini to observe Vahuka closely, to uncover the truth behind his enigmatic presence. Kesini, loyal and diligent, reported back to Damayanti, describing Vahuka's extraordinary abilities in vivid detail. She spoke of his power to control the elements, to cook food without fire, and to handle delicate flowers without damaging them. Damayanti's heart raced as she listened, her mind racing with the implications.Convinced that Vahuka was indeed Nala, her beloved husband, Damayanti sent Kesini on another mission. She instructed her to retrieve some meat that Vahuka had prepared, hoping that the taste would confirm her suspicions. Kesini returned with the meat, and Damayanti's heart skipped a beat as she took her first bite. The flavors danced on her tongue, familiar and comforting, and she knew in that instant that it was indeed Nala's work. Overwhelmed with grief and longing, she wept aloud, her body shaking with sobs.Composing herself, Damayanti sent her children with Kesini to meet Vahuka, hoping that their presence would stir something in him. Nala, still in disguise, embraced his children and wept, his sorrow evident in his eyes. He held them close, his heart aching with longing, and Damayanti's heart went out to him. After composing himself, he asked Kesini to leave, fearing that their frequent meetings might arouse suspicion. Damayanti's heart ached, knowing that her beloved husband was so close, yet still hiding his true identity. She knew that she had to find a way to reveal his disguise and reclaim her lost love. |
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| 76 Damayanti, convinced that Vahuka was Nala, sent Kesini to bring him to her apartments. Nala, overwhelmed with grief and tears, saw Damayanti and his eyes filled with sorrow. Damayanti, her beauty tarnished by sorrow, addressed Nala, lamenting his desertion in the forest. She recalled his vow to be hers alone, and Nala explained that Kali had caused his actions. He had overcome the wicked being through his observances and austerities.Damayanti, frightened and trembling, swore her devotion to Nala, vowing that she had never committed any sin. The Wind-god testified to her truthfulness, and a floral shower fell from the sky, confirming their reunion. Nala, regaining his native form, embraced Damayanti and their children, experiencing great delight.Damayanti, overwhelmed with sorrow and joy, buried her face in Nala's bosom, remembering her griefs. Nala, too, was overcome with emotion, his heart filled with love and gratitude. The queen-mother informed Bhima of the reunion, and he gave his consent for the couple to be reunited.Nala and Damayanti spent their days in the palace, intent on making each other happy. They recounted their forest experiences, their love and devotion growing stronger. Damayanti's beauty and joy were restored, and she shone like a star. The kingdom celebrated their reunion, and the couple lived happily ever after, their love a beacon of hope and devotion.Their reunion was a testament to the power of true love and devotion. Nala and Damayanti's bond had withstood the tests of fate and circumstance, and they were finally together again, free to love and cherish each other. Their story would be told for generations to come, a reminder that true love can conquer even the greatest of challenges. |
| 77 King Nala, adorned with ornaments, presented himself to King Bhima with Damayanti by his side. Nala showed humility and respect to his father-in-law, who received him with great joy. Bhima honored Nala and Damayanti, comforting them with kind words. The citizens celebrated their reunion with flags, flowers, and decorations. Rituparna heard about Nala's reunion and asked for his forgiveness. Nala also asked for Rituparna's forgiveness, showing understanding. Rituparna expressed his wonder at Nala's happiness and asked if he had wronged him during his stay. Nala assured him that he had not and offered to share his knowledge of horse-lore. Rituparna accepted the offer and gave Nala the secrets of dice in return. Nala then handed over the horse-lore to Rituparna, who received it with gratitude.The reunion of Nala and Damayanti brought immense joy to the citizens, and their love story became a legend, inspiring generations to come. King Nala's humility and forgiveness showed his true character, and his reunion with Damayanti was a testament to the power of true love. Rituparna's gesture of asking forgiveness and Nala's willingness to forgive demonstrated the strength of their friendship. The exchange of horse-lore and dice secrets symbolized the mutual respect and admiration between the two kings. In the end, Nala and Damayanti's reunion brought happiness to all, and their story was etched in the hearts of the people forever. |
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| 78 King Nala, with a small entourage, returned to his kingdom, determined to reclaim his throne and his wife, Damayanti, from his brother Pushkara, who had usurped the kingdom. Nala proposed a high-stakes game of dice or a battle to settle the matter once and for all. Pushkara, confident in his own abilities and eager to finally defeat his brother, accepted the challenge.The game of dice began, and the tension was palpable. Nala's skills had not diminished, and he played with a fierce determination. Pushkara, on the other hand, was overconfident and made reckless bets. In the end, Nala emerged victorious, winning back his wealth, kingdom, and even his brother's life, which had been staked in the game.Despite his anger and frustration, Nala showed remarkable mercy and granted Pushkara his life, a portion of the kingdom, and his freedom. He even offered him words of comfort and encouragement, showing that his fraternal love and affection had not diminished.Pushkara, humbled and grateful, saluted Nala and departed for his own town, accompanied by a large force. Nala, having restored peace and order to his kingdom, entered his palace, where he was greeted with joy and celebration by his citizens and subjects. They rejoiced at his return, hailing him as their rightful ruler and praising his wisdom, courage, and mercy.The kingdom was once again at peace, and Nala's reputation as a just and fair ruler was cemented. His story would be told and retold for generations to come, a testament to the power of forgiveness, mercy, and brotherly love. |
| 79 Vrihadaswa told the story of King Nala, who regained his kingdom and wife after a game of dice. Yudhishthira, inspired by the story, asked Vrihadaswa to teach him the science of dice. Vrihadaswa agreed and shared his knowledge with Yudhishthira. Afterward, Vrihadaswa left to take a bath in the sacred waters of Hayasirsha. Yudhishthira then heard from various ascetics and Brahmanas that Arjuna was engaged in severe ascetic penances, living on air alone, and was observed to be like the god of justice himself. Yudhishthira, concerned for his brother's well-being, began to grieve and sought comfort in the forest, conversing with the Brahmanas who lived there.This story of Nala and Damayanti is a reminder that even in the face of adversity, one can regain prosperity through determination and virtue. It is a tale of hope and comfort, and a reminder to not be overcome with joy or grief. The story also highlights the importance of self-possession and the capricious nature of destiny. By listening to this story, one can gain comfort, success, and fame. |
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| 80 Janamejaya asked Vaisampayana about the Pandavas' activities after Arjuna left Kamyaka, wondering how they coped without their mighty brother. Vaisampayana replied that the brothers were filled with sorrow and grief, like pearls unstrung from a wreath. Without Arjuna, the forest seemed empty and cheerless, like the Chaitraratha woods without Kuvera. They continued to live in Kamyaka, slaying sacrificial animals and offering them to Brahmanas, but their hearts were heavy with sorrow.Draupadi lamented Arjuna's absence, remembering his prowess and beauty. She longed to see him again, and her eyes filled with tears as she thought of his departure. Bhimasena comforted her, saying that without Arjuna, their lives were incomplete.
He reassured her that they would soon be reunited, and that the gods would not let them suffer forever. The brothers resolved to endure their hardships, hoping that they would be reunited with Arjuna soon.Despite their sorrow, the Pandavas continued their ascetic practices and fulfilled their duties, hoping for a brighter future. Their love and devotion to each other provided them with strength, and their faith in the divine promised that their struggles would eventually lead to happiness and success. |
| 81 In the tale of King Nala and Damayanti, their story concludes with a reflection on the teachings imparted. Vrihadaswa’s recounting of Nala's struggles and triumphs served as a moral lesson for Yudhishthira and the Pandavas. The narrative illustrates the virtue of resilience and the importance of maintaining one’s moral compass in the face of adversity. Nala's reunion with Damayanti, despite the trials and tribulations, symbolizes the ultimate victory of righteousness and love over hardship. Through their story, the teachings of destiny, forgiveness, and perseverance are emphasized, offering valuable lessons for all who hear it. The Pandavas, inspired by the tale, continued to reflect on these lessons as they faced their own trials, embodying the virtues of patience and fortitude. |
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| 82 The story of King Nala and Damayanti emphasizes the themes of resilience, virtue, and divine justice. Nala's journey, marked by trials and tribulations, ultimately leads to his reunion with Damayanti, reflecting the power of love and righteousness. The narrative serves as a reminder that even in the face of adversity, maintaining one's moral integrity and seeking forgiveness can lead to ultimate triumph. The tale of Nala and Damayanti is a timeless lesson in the values of patience, perseverance, and the importance of adhering to one's principles. It continues to inspire and guide those who encounter it, offering hope and wisdom in the face of life's challenges. |
| 83 Pulastya told Bhishma about sacred places, revealing their significance and the merits that come with visiting them. He spoke of Pushkara, a site of great virtue, where the gods are present and bathing grants the merit of the horse-sacrifice. He mentioned Jamvu-marga, Tandulikasrama, and the lake of Agastya, where one can acquire equal merits. Pulastya also highlighted the importance of leading a Brahmacharya mode of life and regulating one's diet to attain these merits.He spoke of the tirtha of Sthanu, where one can behold Isana and obtain the fruit of a gift of a thousand kine. The Narmada river, celebrated over the three worlds, was also mentioned, where one can acquire the fruit of the horse-sacrifice. Pulastya's words emphasized the value of these sacred places, encouraging Bhishma to visit them and reap the rewards. By doing so, one can attain the fruits of sacrifices and ultimately reach the abode of Brahma.Pulastya's guidance not only highlighted the significance of these sites but also provided a path for Bhishma to follow, allowing him to gain a deeper understanding of the world and his place in it. By sharing his knowledge, Pulastya aimed to inspire Bhishma to embark on a journey of self-discovery and spiritual growth. |
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| 84 Pulastya shared secrets of sacred sites with Bhishma, revealing their hidden significance and the merits that come with visiting them. He spoke of Pushkara, a site of great virtue, where the gods are present and bathing grants the merit of the horse-sacrifice. He mentioned Jamvu-marga, Tandulikasrama, and the lake of Agastya, where one can acquire equal merits. Pulastya also revealed the importance of leading a Brahmacharya mode of life and regulating one's diet to attain these merits.He shared stories of the tirtha of Sthanu, where one can behold Isana and obtain the fruit of a gift of a thousand kine. The Narmada river, celebrated over the three worlds, was also mentioned, where one can acquire the fruit of the horse-sacrifice. Pulastya's words painted a vivid picture of the spiritual journey that awaited Bhishma, a journey that would take him to the very abode of Brahma.By sharing his knowledge, Pulastya aimed to inspire Bhishma to embark on this journey, to explore the sacred sites, and to reap the rewards that came with them. He encouraged Bhishma to experience the transformative power of these sites, to bath in their sacred waters, and to feel the presence of the divine. Through Pulastya's guidance, Bhishma's eyes were opened to a world of spiritual wonder and discovery. |
| 85 Pulastya told Bhishma about sacred sites, revealing their significance and merits. He mentioned Pushkara, Jamvu-marga, and Agastya's lake, where one can acquire merits equal to sacrifices. He encouraged Bhishma to explore and experience the divine.Pulastya shared stories of various tirthas, including Samvedya, Lauhitya, Karatoya, and Viraja, where one can obtain merits equal to the horse-sacrifice and sanctify their race. He spoke of the Vaitarani, capable of destroying every sin, and the confluence of the Sona and Jyotirathi, where one can reap the merit of the Agnishtoma sacrifice.Pulastya also mentioned the tirthas of Rishabha, Kosala, and Kala, where one can acquire the merit of the Vajapeya sacrifice and deliver their race. He spoke of the Godavari, ever frequented by Siddhas, and the tank of Samvarta, where one can acquire personal beauty and prosperity.Bathing in these tirthas, one can acquire merits equal to the horse-sacrifice and ascend to heaven. Pulastya encouraged Bhishma to visit these sites, subdue his senses, and lead a Brahmacharya mode of life. By doing so, Bhishma would attain great merit and deliver his race. |
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| 86 Yudhishthira sent Arjuna to obtain celestial weapons from Indra, knowing his ability and devotion. He acknowledged Arjuna's prowess, comparing him to Vasudeva and Vishnu, and recognized him as a Rishi, Nara or Narayana. Yudhishthira was aware of the strengths of his enemies, including Bhishma, Drona, Kripa, and Karna, who was like a flame of fire on the battlefield, urged by the sons of Dhritarashtra like the wind urgeth the fire. Karna's arrows were like the tongues of that flame, and his slaps like the crackling of the flame. The dust of the battle-field was its smoke. Only Arjuna, aided by Krishna, could extinguish Karna's flames with his arrowy showers, which were like the lightning of a cloud. Yudhishthira believed Arjuna would succeed in obtaining celestial weapons, for he never undertook a task without fulfilling it. Without Arjuna, Yudhishthira felt unable to vanquish their foes, who had attained eminent success in all their purposes. He expressed his desire to leave Kamyaka, seeking a sacred and delightful place with abundant food and fruits, where they could wait for Arjuna's return. He asked Dhaumya to suggest alternative asylums, lakes, streams, and mountains, suitable for regenerate ones, where they could stay until Arjuna's return, expecting him to come back fully equipped with celestial weapons, like the Chataka expecting gathering clouds. Yudhishthira awaited Arjuna's return, knowing that with his aid, they would be victorious. |
| 87 Dhaumya, resembling Vrihaspati, comforted the anxious Pandavas by describing sacred asylums, regions, tirthas, and mountains approved by Brahmanas. He began with the eastern country, revered by royal Rishis, where the beautiful Naimisha forest and the sacred Gomati river are located. He mentioned the sacrificial region of the gods, the sacrificial stake of Surya, and the auspicious lake Brahmasara on the sacred hill Gaya, where ancestors are worshipped. He spoke of the Eternal banian in Gayasira, the river Phalgu, and the Kausiki river, where Viswamitra acquired Brahmanahood and performed sacrifices with his son. He also mentioned the sacred Ganga, Utpala wood, where Viswamitra and Rama, son of Jamadagni, performed sacrifices, and the confluence of Ganga and Yamuna at Prayaga, a sin-destroying tirtha. Additionally, he described Agastya's asylum, the forest Tapasa, inhabited by ascetics, the tirtha Hiranyavinda on the Kalanjara hills, and the mountain Mahendra, sacred to Rama of the Bhrigu race. He also mentioned the sacred river Brahmasara, whose banks are inhabited by sinless persons, and Matanga's asylum Kedara, the mountain Kundoda, abounding in fruits and roots, and the delightful Deva-vana, graced by ascetics. Dhaumya concluded by offering to describe the sacred spots in the other three quarters, thus alleviating the Pandavas' anxiety and depression. |
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| 88 Dhaumya continued, "In the south lies the sacred river Godavari, full of water and groves, and frequented by ascetics. Also, the rivers Venna and Bhimarathi, capable of destroying sin and fear, and the tirtha of king Nriga, the river Payoshni, which is delightful and full of waters. The water of Payoshni can cleanse a person from sins till death. There's an image of Mahadeva, beholding which a mortal goes to Siva's region. The Payoshni is superior to all tirthas in merit. On the mountain Varunasrotasa is the sacred wood of Mathara, abounding in fruits and roots, and containing a sacrificial stake. In the region of Kanwa are many woody retreats of ascetics, and the tirtha Asoka, abounding in woody retreats. In Surashtra, there's the tirtha Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, which conduceth to speedy success. Dwaravati, producing great merit, is where Krishna, the Ancient one, dwelleth. He is eternal Virtue, the purest of all pure things, the righteous of the righteous, and the auspicious of the auspicious. He is the God of gods, eternal, and the Supreme Brahma. Govinda is said to be the purest of all pure things, the righteous of the righteous, and the auspicious of the auspicious. In all the three worlds, He of the
Yadu race is superior to all, who is called Krishna. The regions of Chamasodbheda and Prabhasa are very sacred, sanctified by ascetics and their good deeds. The tirthas in the southern quarter lead to heavenly realms and are most sacred." |
| 89 Dhaumya continued, “In the western quarter, the sacred places are numerous. The Kshipra river is renowned for its purifying properties. On the hill of Ujjain, the sacred wood of Chandrapala and the river of Veni have been praised. The great region of the Himalayas is adorned with sacred sites and tirthas. The Mandakini river and the sacred hills of Kedar are revered by ascetics. In the regions of Gandhara and the tirtha of Rudra, the river Sindhu is sacred, and in its midst is the tirtha of Makarandaka, a place of great virtue. The river Yamuna, the lake of Kusha, and the sacred wood of Chhaya are highly revered. All these tirthas and regions bestow merit equal to the horse-sacrifice and are sacred to ascetics and gods alike. The regions of the west are famed for their sacredness and offer great rewards to those who visit them. They lead to heavenly realms and bring about prosperity and peace. The sacred places in the western quarter, with their divine and revered qualities, provide an opportunity for spiritual growth and fulfillment.” |
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| 90 Dhaumya continued, “In the north, sacred regions include the renowned river of Ganga, the river Yamuna, and the sacred mountains of the Himalayas. The sacred tirtha of Pushkara, revered by saints and sages, is significant. The river of Sarayu, the tirtha of Vaitarani, and the regions of the sacred river Saraswati are all highly esteemed. The forests of Dandaka, the sacred wood of Chandan, and the hills of Kurukshetra offer great merit. The sacred sites in the north are known for their purity and virtue, and visiting them yields the highest spiritual rewards. These places lead to liberation and the attainment of heavenly realms. The north is blessed with divine sites that grant the ultimate spiritual fulfillment and success.” |
| 91 The sacred sites of the south are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places. |
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| 92 The sacred places in the south, as described by Dhaumya, are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places. |
| 93 The sacred places in the south, as described by Dhaumya, are numerous and revered. The Godavari river, full of water and frequented by ascetics, is highly esteemed. The rivers Venna and Bhimarathi, which destroy sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni is particularly noted for its purity and merit. The image of Mahadeva, the supreme deity, provides a path to Siva’s region. The Payoshni is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in the region of Kanwa, are also important. The tirtha Asoka, and the sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all offer great merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly sacred. Krishna, of the Yadu race, is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are highly sanctified by ascetics and their good deeds. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred places. |
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| 94 The sacred places in the south are described with great reverence. The Godavari river, full of water and frequented by ascetics, is particularly esteemed. The rivers Venna and Bhimarathi, known for destroying sins and fears, and the tirtha of king Nriga are also revered. The river Payoshni, with its divine qualities, is considered superior to all tirthas. The sacred wood of Mathara on the mountain Varunasrotasa, and the woody retreats of ascetics in Kanwa's region, offer significant merit. The tirtha Asoka and sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, are highlighted for their sanctity and the merit they bestow. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is revered. Krishna, of the Yadu race, is considered the highest among all beings, and the regions of Chamasodbheda and Prabhasa are sanctified by ascetics and their deeds. These tirthas in the southern quarter are highly sacred and lead to heavenly realms. |
| 95 Dhaumya spoke of the sacred regions and tirthas in the south. He highlighted the importance of the Godavari river, the rivers Venna and Bhimarathi, and the tirtha of king Nriga. The river Payoshni, praised for its purity and divine merit, was considered superior to all tirthas. The sacred wood of Mathara on Varunasrotasa mountain, the woody retreats of ascetics in Kanwa's region, and the tirtha Asoka are of great significance. The sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, all provide significant merit. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, is highly esteemed. Krishna of the Yadu race is considered superior to all beings, and the regions of Chamasodbheda and Prabhasa are sanctified by ascetics. These tirthas in the southern quarter lead to heavenly realms and are among the most sacred. |
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| 96 Dhaumya continued to describe sacred sites and tirthas, emphasizing the significance of various locations in the southern regions. He praised the Godavari river, known for its purity and sanctity, and mentioned the rivers Venna and Bhimarathi, which are revered for their power to destroy sins and fears. The tirtha of king Nriga and the river Payoshni, which is esteemed above all tirthas, were highlighted for their divine qualities. The sacred wood of Mathara
on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were all noted for their merit. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, were revered for their spiritual significance. Dwaravati, where Krishna, the eternal Virtue and Supreme Brahma, resides, was described as highly sacred. Krishna, of the Yadu race, is esteemed above all beings, and the southern tirthas are considered some of the most sacred, leading to heavenly realms and spiritual fulfillment. |
| 97 Dhaumya further elaborated on the sacred regions in the south, focusing on their significance for spiritual seekers. The Godavari river, along with the rivers Venna and Bhimarathi, was described as possessing the power to eliminate sins and fears. The tirtha of king Nriga and the highly esteemed river Payoshni were noted for their exceptional purity and merit. The sacred wood of Mathara on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were emphasized for their spiritual value. The sacred sites in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were recognized for their profound spiritual significance. Dwaravati, where Krishna resides, was particularly venerated, with Krishna, of the Yadu race, considered the supreme being. These southern tirthas are revered for their sanctity and the promise of heavenly realms and spiritual fulfillment. |
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| 98 Dhaumya continued to describe the sacred sites in the southern regions, highlighting their importance for spiritual seekers. The Godavari river, along with the Venna and Bhimarathi rivers, was praised for its ability to destroy sins and fears. The river Payoshni was noted for its supreme purity and virtue. The tirtha of king Nriga and the sacred wood of Mathara on Varunasrotasa mountain were emphasized for their significance. The woody retreats in Kanwa’s region and the tirtha Asoka were highlighted for their merit. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were renowned for their spiritual value. Dwaravati, where Krishna resides, was especially revered, with Krishna of the Yadu race esteemed as the highest of all beings. These tirthas in the southern quarter are among the most sacred, leading to heavenly realms and spiritual enlightenment. |
| 99 Dhaumya continued to elaborate on the sacred sites and regions in the southern parts. He praised the Godavari river for its purity and the rivers Venna and Bhimarathi for their power to destroy sins and fears. The tirtha of king Nriga and the river Payoshni were highlighted for their divine qualities. The sacred wood of Mathara on the mountain Varunasrotasa, the woody retreats in Kanwa’s region, and the tirtha Asoka were noted for their spiritual merit. The sacred places in Surashtra, including Chamasodbheda, Prabhasa, Pindaraka, and the mighty hill Ujjayanta, were revered for their great merit. Dwaravati, where Krishna resides, was especially honored, with Krishna of the Yadu race regarded as the supreme being. The southern tirthas are considered among the most sacred, leading to heavenly realms and spiritual fulfillment. |
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| 100 Dhaumya concluded his descriptions by emphasizing the sacredness of the southern tirthas and their significance. The Godavari river, along with the Venna and Bhimarathi rivers, was esteemed for its purifying qualities. The river Payoshni was noted for its supreme merit. The tirtha of king Nriga and the sacred wood of Mathara on Varunasrotasa mountain were highlighted for their spiritual importance. The woody retreats in Kanwa’s region and the tirtha Asoka were mentioned for their significance. The sacred sites in Surashtra, such as Chamasodbheda, Prabhasa, Pindaraka, and the hill Ujjayanta, were revered for their spiritual and merit-giving qualities. Dwaravati, where Krishna resides, was revered as the highest of all places, with Krishna, of the Yadu race, considered the supreme being. The southern tirthas are highly sacred, leading to heavenly realms and spiritual enlightenment. |
| 101 Lomasa vividly described the monumental battle between the gods and Danavas. Indra, armed with the Vajra, led the celestial forces against Vritra, who had occupied the earth and heaven. The Kalakeyas, Vritra's formidable guards, were like moving mountains, causing the gods to flee in fear. Indra sought refuge with Vishnu, who enhanced his might by imparting his own energy. The other gods and Brahmarshis also imparted their energies to Indra, making him mightier than ever. Vritra let out a terrifying roar, causing the earth to tremble, and Indra hurled the Vajra with all his might, slaying the Asura. However, Indra fled in panic, thinking Vritra was still alive. The celestials and Rishis rejoiced at Vritra's demise, and the gods slew the Danavas, who fled to the depths of the sea. There, they conspired to destroy the three worlds, resolving to first eliminate those with knowledge and ascetic virtue, as the worlds are supported by asceticism. The Danavas made the ocean their fort, preparing to launch their attack. Their sinister plan was to destroy all that was good and plunge the universe into chaos. The stage was set for an epic struggle between good and evil, with the fate of the worlds hanging in the balance. |
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| 102 Lomasa continued, "The Kalakeyas, seeking to destroy the universe, launched a reign of terror, attacking ascetic retreats under the cover of night. They devoured countless Brahmanas and Munis, leaving behind a trail of death and destruction. Vasishtha's asylum, Chyavana's retreat, and Bharadwaja's hermitage were among the many places where the Danavas unleashed their fury. The earth was littered with bodies and bones, and the universe was filled with terror. People fled in fear, seeking refuge in distant lands. Some brave men attempted to track the Danavas, but they were unable to find them, as the Asuras had sought refuge in the depths of the sea. The gods, including Indra, gathered in fear and sought the protection of Narayana, the unvanquished god of Vaikuntha. They praised his past achievements, such as raising the sunken earth, slaying Hiranyakasipu and Vali, and defeating Jambha. The gods begged Narayana to protect the worlds, themselves, and Sakra from the Kalakeyas' terror. They sought his refuge, recounting their troubles and expressing their inability to counter the Danavas' evil deeds. The universe was in chaos, and the gods were powerless against the Kalakeyas' might. Only Narayana, with his infinite power, could save them from destruction." |
| 103 The celestials implored Vishnu to save the universe from destruction, explaining that Brahmanas were being slaughtered at night, and if they perished, the earth and heaven would cease to exist. Vishnu revealed that the Kalakeyas, a formidable host led by Vritra, were responsible for the carnage. After Vritra's defeat, they had sought refuge in the ocean and were killing saints at night to exterminate humanity. Vishnu advised the gods to seek Agastya's help to dry up the ocean, as he was the only one capable of doing so.The gods then visited Agastya's hermitage, praising his deeds and soliciting his help. They reminded him of his past exploits, such as helping the gods against Nahusha, who had been thrown down from his throne in heaven. They also recalled how Agastya had stopped Vindhya's growth, which had been increasing in competition with the sun. The gods expressed their reliance on Agastya's protection and requested his assistance in their current plight.Agastya, moved by their words, agreed to help them. The gods rejoiced, knowing that with Agastya's aid, they could defeat the Kalakeyas and restore peace to the universe. They praised Agastya as a hero, a shining example of courage and wisdom, and a true embodiment of pious works. With Agastya on their side, the gods felt a sense of hope and security, knowing that they could overcome any challenge that came their way. |
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| 104 Yudhishthira asked Lomasa why Vindhya, filled with wrath, tried to obstruct the sun and moon's path. Lomasa explained that Vindhya, jealous of Meru, demanded the sun circumambulate him too. When the sun refused, Vindhya grew in bulk, blocking the sun, moon, and stars. The gods tried to dissuade him but failed. They then sought Agastya's help, who was practicing austerities in his hermitage. Agastya agreed to help, promising to prevent Vindhya's growth until his return from the southern region. However, he has yet to return, and Vindhya remains stationary.The gods then asked Agastya to drink up the ocean to defeat the Kalakeyas. Agastya agreed, and with the help of sages, deities, and other celestial beings, he approached the ocean, ready to perform the feat. The ocean, aware of Agastya's intentions, trembled with fear, its waves and billows stirring with anxiety. The gods and saints watched in awe as Agastya prepared to drain the vast watery expanse. With his immense power, Agastya began to drink the ocean, his thirst insatiable, his determination unwavering. The fate of the Kalakeyas and the universe hung in the balance, as Agastya's actions would decide the outcome of the epic struggle. |
| 105 Lomasa said, "Agastya, the son of Varuna, reached the sea and announced to the assembled gods and saints that he would drink up the ocean. With wrath in his heart, he began to drink the sea, astonishing the gods and saints who watched in awe. The gods, including Indra, praised him, saying, "You are our protector and creator, and by your favor, the universe may be saved from havoc." Agastya, glorified by the gods, rendered the ocean waterless, revealing the sea bed and the demons that lurked within.The gods, armed with celestial weapons, then slew the demons, who were unable to withstand their onslaught. The demons, already weakened by the saints' penances, were eventually slaughtered. A few surviving demons, rent asunder the goddess Earth and fled to the nether regions. The gods, triumphant in their victory, glorified Agastya, asking him to refill the ocean. Agastya replied that the water had been digested and another expedient was needed to replenish the sea. The gods were struck with wonder and sadness, bid farewell to each other, and consulted Brahma and Vishnu to find another way to replenish the sea, their minds perplexed with the challenge ahead. |
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| 106 Lomasa said, "Brahma told the gods to go their way, as it would take a long time for the ocean to refill. The occasion would arise through King Bhagiratha's descendants." Yudhishthira asked about this occasion and how Bhagiratha's descendants refilled the ocean. Lomasa narrated the story of King Sagara, who was born in the Ikshaku tribe and was known for his strength, beauty, and valor. Despite being sonless, Sagara conquered many tribes, brought under subjection the military caste, and ruled his kingdom with great power. He had two wives, one a princess of Vidarbha and the other of Sivi, and went to Mount Kailasa to perform rigid penances and seek a son. There, he met Lord Shiva, who granted him a boon: 60,000 sons from one wife, but they would perish together, and a single son from the other wife, who would perpetuate his race. The king returned home, and his wives gave birth to a gourd and a boy, respectively. A voice from the sky instructed him to preserve the gourd's seeds in clarified butter, and he would get 60,000 sons. Sagara followed the instructions and got his sons, but they were all impious and were eventually burnt to ashes by the sage Kapila's glance. The king's grandson, Bhagiratha, would eventually refill the ocean through his penances and bring the Ganges to earth. |
| 107 Lomasa narrated the story of King Sagara, who performed penances on Mount Kailasa and got 60,000 sons from Lord Shiva. However, they were impious and were eventually burnt to ashes by sage Kapila's glance. Sagara's son Asamanjas was banished from the city for his cruel deeds, and his grandson Ansuman was sent to bring back
the Ganges to earth. Ansuman's son Bhagiratha performed great penances and prayed to Ganges to descend from heaven to cleanse the sins of his ancestors. After many years of penance, Ganges descended and flowed through Bhagiratha's lineage, purifying the ashes of the 60,000 sons and bringing prosperity to the land.The story continued, showing how the descendants of Bhagiratha filled the ocean and made the earth fertile again. The gods, pleased with Bhagiratha's devotion and penance, blessed him and his descendants. The earth was restored to its original glory, and the ocean was replenished. The gods and sages rejoiced, and the universe was at peace once more. The story of King Bhagiratha and his descendants became a symbol of devotion, perseverance, and the ultimate triumph of good over evil. |
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| 108 Lomasa told Yudhishthira about Bhagiratha's penance and the subsequent rise of the Ganges, describing the miraculous events surrounding its descent from heaven. The Ganges flowed into the ocean, purifying the world and restoring harmony. The gods, pleased with Bhagiratha's efforts, blessed him and his lineage. The river became a symbol of purity and prosperity, and its waters were revered by all. The story of Bhagiratha's devotion and the Ganges' descent inspired many, reminding them of the power of penance, devotion, and divine intervention in overcoming challenges. The earth flourished once again, and the universe was renewed, thanks to the efforts of Bhagiratha and his descendants. |
| 109 Lomasa continued, "The tale of Bhagiratha's penance and the Ganges' rise highlights the importance of devotion, righteousness, and perseverance. The river Ganges, blessed by the gods and brought to earth through Bhagiratha's unwavering faith, became a source of life and renewal for the world. Its waters were considered sacred, capable of purifying sins and bestowing blessings upon those who bathed in them. The story of Bhagiratha's dedication and the Ganges' descent serves as a testament to the power of devotion and the divine grace that can transform the world. The gods and sages, grateful for Bhagiratha's efforts, ensured that the river continued to flow, nurturing the earth and bringing prosperity to all. The legacy of Bhagiratha and the sacred Ganges endures as a symbol of hope, renewal, and the triumph of good over evil." |
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| 110 Lomasa concluded his narration, "The tale of Bhagiratha and the Ganges exemplifies the profound impact of unwavering devotion and the divine intervention that shapes the course of the universe. Bhagiratha's penance and the Ganges' descent not only rejuvenated the earth but also became a beacon of hope for future generations. The river's sacred waters continue to inspire reverence and devotion, serving as a reminder of the power of faith and perseverance. As the gods and sages rejoiced, the world was blessed with peace and prosperity, thanks to Bhagiratha's relentless efforts and the divine grace of the Ganges. The legacy of Bhagiratha and the river Ganges lives on, symbolizing the enduring power of devotion and the eternal blessings bestowed by the divine." |
| 111 Lomasa continued the story of Rishyasringa, a powerful saint born to Vibhandaka and a hind. A courtesan, sent by King Lomapada, arrived at Rishyasringa's hermitage, intending to allure him. She praised his devotion and offered him fruits and roots, but he insisted on giving her water and fruits instead. She flirted with him, tempting him with garlands, fragrant drinks, and beautiful garments. She played with a ball, her movements captivating Rishyasringa. Her beauty and charm overwhelmed him, and he couldn't take his eyes off her. Overpowered by love, Rishyasringa lost his sense and became distressed. His mind was vacant, and he sighed repeatedly. He couldn't concentrate on his rituals, and his heart beat faster whenever she was near. His father, Vibhandaka, appeared and saw his son's state. He asked Rishyasringa why he was sad and pensive, and if he had performed his daily rituals. Vibhandaka sensed something was amiss and asked if anyone had visited him that day. The courtesan's plan had worked, and Rishyasringa was now smitten with her. Vibhandaka's arrival snapped Rishyasringa out of his trance, but the damage was done. The courtesan had successfully tempted him, and his life was about to take a dramatic turn. Rishyasringa's fate was sealed, and he would soon leave his hermitage to follow the courtesan, changing the course of his life forever. |
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| 112 Rishyasringa described a stunning religious student who visited him, leaving an indelible mark on his heart. The student's beauty was captivating, with a mass of hair that framed his face, a golden complexion that shone like the sun, and large lotus-like eyes that sparkled with divine intensity. He wore a beautiful ornament on his neck that gleamed like lightning, and golden strings on his wrist that jingled with every movement, announcing his presence. His clothes were wonderful, with a fragrance that filled the air, and his voice was pleasant, like the song of a male blackbird, sweet and melodious. He carried a globur fruit that leaped up to the sky and beat it like a drum, creating a mesmerizing sound that resonated deep within Rishyasringa's soul. He clasped Rishyasringa's body, took his hair, and kissed him, uttering a pleasant sound that sent shivers down his spine. He gave Rishyasringa fruits without rind or stone, sweet and juicy, and water with a fine flavor that quenched his thirst. Rishyasringa's heart was saddened by the student's departure, and he yearned to go to him, practice the same religious observances, and live with him. He asked his father about the student's religious practices, his curiosity piqued, and begged to go to him immediately, his soul tormented by separation. He longed to be with the student, to learn from him, to experience the joy and pleasure he felt in his presence, and to bask in the warmth of his love. |
| 113 Vibhandaka sternly warned his son Rishyasringa about the courtesan, revealing her true nature as a Rakshasa designed to obstruct his penance. He exposed her cunning ways, urging Rishyasringa to resist her charms. But the courtesan persisted, employing her wit and beauty to entice Rishyasringa to the king's palace. There, he married Santa, the king's daughter, and Vibhandaka's wrath intensified. Determined to exact vengeance, he marched towards the city, intent on burning the king, his city, and his entire territory. His anger burned like a wildfire, fueled by his sense of betrayal. However, his fury was tempered when he beheld his son's prosperity and met his daughter-in-law, whose beauty and grace won him over. He saw the happiness in Rishyasringa's eyes and the devotion in Santa's heart, and his paternal love prevailed. He imparted final instructions to Rishyasringa, commanding him to return to the forest after fathering a child and fulfilling his duties to the king. Rishyasringa obeyed, accompanied faithfully by Santa, whose devotion echoed that of legendary wives of ancient times. The hermitage where Rishyasringa resided became a sacred site, its holy fame attracting seekers of purification and spiritual growth. Those who bathed in its waters and offered prayers were assured of having their deepest desires fulfilled, and the site remained a testament to the power of love and redemption. |
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| 114 Vaisampayana narrated how Yudhishthira, accompanied by his brothers and Lomasa, arrived at the sea where the river Ganga flows into it. They performed a holy ceremony and then proceeded towards the land of the Kalinga tribes. Lomasa told Yudhishthira about the sacred spot they were approaching, where the river Vaitarani flows, and where saints had performed religious rites. He shared the story of how Rudra, the god of virtue, had seized a sacrificial beast, and how the gods had satisfied him with a sacrifice. This spot was deemed sacred, as it was where the gods had performed religious rites and where Rudra had been appeased.Yudhishthira and his companions descended to the river Vaitarani, made libations to their fathers, and beheld the divine forest of the Self-existent One. Lomasa explained the significance of the forest and the altar that appeared as a sacred spot. He told Yudhishthira that the altar was a gift from the Self-existent One to Kasyapa, and that it had the power to grant valour and strength. He instructed Yudhishthira to recite words of truth and ascend the altar to gain these qualities. With the ceremony completed, Yudhishthira entered the sea, performed the required rites, and then proceeded to the Mahendra hill, where they spent the night. This journey was a significant milestone in Yudhishthira's pilgrimage, as it marked his growth in spirituality and his ability to perform sacred rites. |
| 115 Vaisampayana narrated how Yudhishthira spent a night in the divine forest, honoring religious men and seeking Parasurama's presence. Akritavrana, a follower of Parasurama, told Yudhishthira that Parasurama would appear the next day, the fourteenth day of the lunar course. Yudhishthira asked Akritavrana to narrate Parasurama's deeds, especially his conflict with the military caste. Akritavrana began the story, describing how Parasurama's father, Jamadagni, married Satyavati, daughter of Gadhi, with a dowry of a thousand fleet steeds. Bhrigu, Richika's father, granted Satyavati a boon, and she asked for a son and a grandson with specific characteristics. However, she and her mother mistakenly took the wrong pots of rice and embraced the wrong trees, leading to a mix-up in the boons. Bhrigu predicted that Satyavati's son would be fit for the military order, while her grandson would be suitable for the sacerdotal order. Satyavati requested a reversal of the boons, and Bhrigu granted her prayer. Her son Jamadagni was born with both splendor and grace, and he excelled in Vaidik lore and military art. Akritavrana continued the story, describing Parasurama's prowess and how he vanquished the military caste, killing King Kartavirya Arjuna, who had been granted a boon by Dattatreya. Parasurama's exploits were renowned throughout the land, and his name was whispered in awe by the gods themselves. Yudhishthira listened intently, eager to learn more about the legendary Parasurama, whose deeds were a testament to his unwavering dedication to justice and righteousness. |
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| 116 Akritavrana narrated how Jamadagni, devoted to Vedic studies and penances, married Renuka and had five sons, with Rama being the youngest but most superior. Once, Renuka's desire for King Chitraratha led to her pollution, and Jamadagni, enraged, ordered his sons to kill her. Only Rama obeyed, and Jamadagni, pleased, granted Rama's wishes, including restoring Renuka to life. Later, Kartavirya's son, Arjuna, attacked the hermitage, seizing a sacred cow and killing Jamadagni, who refused to fight back. Rama, returning to find his father dead, vowed to avenge his death. With his brothers, he killed Arjuna and his kinsmen, and then performed the funeral rites for Jamadagni. Rama's exploits became renowned, and his name was whispered in awe by the gods. His wrath and valor were feared by all, and his legend grew
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| 117 Akritavrana continued the story of Parasurama, who, in his quest for justice, had defeated various kings and warriors. His reputation as a formidable warrior spread far and wide, and his name became synonymous with righteousness and valor. He performed countless acts of penance and sacrifice to appease the gods and secure his place in the annals of history. His battles against the military caste and the kings who opposed him were legendary, and he earned the admiration and respect of both gods and men. His prowess on the battlefield was unmatched, and his dedication to upholding dharma was unwavering. Parasurama's story was a testament to his unwavering commitment to justice and his relentless pursuit of righteousness, and his legacy continued to inspire future generations. |
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| 118 Vaisampayana recounted how Yudhishthira, after hearing about Parasurama's exploits, was eager to meet him. Parasurama arrived and, after offering his respects, Yudhishthira presented him with gifts and expressed his gratitude for the opportunity to meet him. Parasurama, pleased with Yudhishthira's devotion and respect, blessed him and shared his wisdom. He spoke of the importance of adhering to dharma and the need for righteous conduct. Parasurama's words were filled with profound insights and guidance, and Yudhishthira listened attentively, eager to learn from the great sage. The meeting between Yudhishthira and Parasurama was a significant event, marking a turning point in Yudhishthira's journey and furthering his understanding of dharma and righteousness. |
| 119 Parasurama, after meeting Yudhishthira, left for the hermitage of the sage Medhas, where he performed rituals and offered sacrifices. He stayed there for a while, and during his stay, he continued his penances and practices. His presence was a blessing for the sage Medhas, and the sage honored him with gifts and praise. Parasurama's stay at the hermitage was marked by his dedication to religious practices and his unwavering commitment to righteousness. He spent his time in meditation, performing rituals, and offering sacrifices, and his devotion to dharma was evident in his every action. The sage Medhas was pleased with Parasurama's presence and acknowledged his greatness, and the two sages shared their wisdom and insights, further enriching their understanding of dharma. |
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| 120 Vaisampayana continued the narrative of Parasurama's stay at the hermitage of Medhas, highlighting the deep impact of his presence. Parasurama's exemplary conduct and devotion to dharma left a lasting impression on everyone. His rituals and sacrifices were performed with great dedication, and he continued to share his wisdom with those around him. The sage Medhas, deeply honored by Parasurama's stay, expressed his gratitude and reverence. The sage's hermitage became a center of spiritual learning and practice, attracting many seekers who wished to benefit from the divine presence of Parasurama. The narrative concluded with a sense of fulfillment and reverence, as Parasurama's stay at the hermitage marked a significant chapter in the pursuit of righteousness and spiritual growth. |
| 121 Lomasa regaled Yudhishthira with tales of the sacred spots they visited. He spoke of King Nriga's sacrifice, which pleased Indra, and King Amurtarayasa's seven horse-sacrifices, where the celestials erected golden sacrificial stakes. Gaya, the protector of the earth, performed seven magnificent sacrifices, gratifying Indra and the ministering priests with abundant wealth. His largesse was beyond measure, and he attained the regions of Indra. Lomasa encouraged Yudhishthira and his brothers to bathe in the Payosini river, which would cleanse them of their sins. They did so and then journeyed to the sapphire Hill and the river Narmada, visiting various holy spots and shrines. Lomasa shared stories of Saryati's sacrificial rites, where Indra appeared and drank Soma juice, and of Chyavana's anger towards Indra, which led to the god being paralyzed. Yudhishthira was fascinated by these tales and asked Lomasa to elaborate on Chyavana's wrath and how he managed to paralyze Indra. Lomasa obliged, recounting the story of Chyavana's severe austerities and his determination to obtain a boon from Indra. Yudhishthira listened intently, eager to learn more about the history and significance of these sacred spots. As they continued their journey, Lomasa pointed out various landmarks and shared their associated legends, further enriching Yudhishthira's understanding of the sacred landscape. |
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| 122 Lomasa regaled Yudhishthira with the tale of Chyavana, Bhrigu's son, who practiced austerities by a lake, becoming covered in ants. King Saryati's daughter, Sukanya, pierced Chyavana's eyes with thorns, mistaking him for a glow-worm. The king sought to make amends when his army was afflicted by the obstruction of nature's calls. Sukanya revealed her actions, and Saryati begged forgiveness from Chyavana, acknowledging his daughter's fault. The ascetic demanded Sukanya's hand in marriage as the price of forgiveness, a condition the king readily accepted. Thus, Chyavana married Sukanya, pleased with the king's obedience. Sukanya devoted herself to her new husband, practicing penances and observing ordinances. Her beauty and grace shone through her devotion as she worshiped Chyavana, ministered to guests, and tended the sacred fire. Chyavana's wrath was assuaged, and the king's army was freed from their distress. Lomasa's tale highlighted the power of forgiveness and devotion, as exemplified by Sukanya's transformation from a careless maiden to a devoted wife and ascetic. Yudhishthira listened intently, drawing inspiration from the story. |
| 123 Lomasa regaled Yudhishthira with the tale of the twin Aswins, who chanced upon Sukanya, Chyavana's wife, and were captivated by her beauty. They questioned her about her devotion to an aged, decrepit husband, offering to restore his youth and grace if she chose one of them instead. Sukanya remained steadfast in her fidelity, and the Aswins promised to revitalize Chyavana if she brought him to them. Chyavana consented, and the three entered a tank, emerging with surpassing beauty and youth. The identical trio asked Sukanya to select her husband, and after careful consideration, she identified Chyavana and chose him. Overjoyed, Chyavana thanked the Aswins and vowed to honor them with the Soma juice in the presence of the celestial lord. The twins ascended to heaven, delighted, and Chyavana and Sukanya lived happily, their love rejuvenated like the celestials. Lomasa's tale highlighted the power of fidelity, devotion, and the rewards of staying true to one's values. Yudhishthira listened intently, drawing inspiration from the story, and marveling at the wonders of the ancient world. |
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| 124 Lomasa regaled Yudhishthira with the tale of Chyavana's transformation into a youth, and Saryati's immense joy at seeing his daughter and son-in-law reunited. Chyavana offered to perform a religious ceremony for Saryati, who eagerly agreed, hoping to cement their newfound happiness. However, when Chyavana attempted to offer Soma juice to the Aswins, Indra objected, citing their status as celestial physicians and implying they were unworthy of the honor. Chyavana argued passionately that the Aswins' beauty, grace, and kindness entitled them to the offering, and that their actions had earned them a place among the gods. Indra, unwilling to back down, threatened to hurl his thunderbolt if Chyavana proceeded with the offering. Undaunted, Chyavana stood firm, paralyzing Indra's arm and creating a demon, Mada, to threaten the celestial. Mada's massive size and fearsome appearance shook the world, and his intent to devour Indra sent shockwaves through the heavens. The stage was set for an epic battle between the forces of good and evil, with Chyavana and the Aswins on one side, and Indra and his cohorts on the other. Yudhishthira listened intently, marveling at the wonders of the ancient world and the bravery of Chyavana and the Aswins. |
| 125 Lomasa regaled Yudhishthira with the tale of Chyavana's triumph over the demon Mada, and Indra's humbling plea for mercy. Chyavana, his wrath assuaged, freed Indra and dispersed Mada's essence into various vices, ensuring its malevolent influence would be felt throughout the world. He then spent his days in happiness with Sukanya, his loving wife, in the woods. Lomasa led Yudhishthira to a shimmering lake, where Chyavana had vanquished Mada and spread his fame far and wide. He instructed Yudhishthira to offer libations to his forefathers and the gods at this sacred spot, and to visit nearby holy sites, including the Saindhava wood and the Archika hill. The latter, Lomasa explained, was a place of great significance, where many saints and celestials had performed austerities and attained eternal regions. Nara and Narayana, the ancient avatars of Vishnu, had walked this earth, and Krishna himself had engaged in penances here. Lomasa encouraged Yudhishthira to sacrifice to the gods and forefathers, and to bathe in the Yamuna, a holy spring that granted forgiveness and purification. He emphasized the importance of this propitious hill, frequented by mighty saints, and the scene of diverse religious rites. By visiting this sacred place, Yudhishthira would ensure his own fate was forever changed. |
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| 126 Yudhishthira asked Lomasa about the birth and achievements of Mandhata, a king who had conquered the three worlds and rivaled Indra's lustre. Lomasa explained that Mandhata was born to King Yuvanaswa, who had performed many sacrifices but had no son. One night, Yuvanaswa drank sacred water meant for his wife, which had been infused with the virtue of a saint's austerities. The water was meant to produce a son with extraordinary strength and valour. Despite the accident, the saints performed a sacrifice, and Yuvanaswa gave birth to Mandhata, who emerged from his side and grew to be thirteen cubits tall. Mandhata acquired great strength, knowledge, and weaponry, and was placed on the throne by Indra himself. He conquered the three worlds, performed numerous sacrifices, and attained a position equal to Indra's. Lomasa showed Yudhishthira the sacred spot where Mandhata had performed his sacrifices, which was filled with wealth and gems. Mandhata's story was a testament to his extraordinary birth, achievements, and austere life, which had made him a legendary king. |
| 127 Yudhishthira asked about King Somaka's power and strength, and Lomasa began to tell his story. Somaka had one hundred wives, all suitably matched to him, but despite his efforts, he had no son until he was old. Finally, a single son, Jantu, was born, and the mothers pampered him excessively. When an ant stung Jantu, the mothers cried out in distress, and their screams reached Somaka, who was seated with his ministers. Concerned for his son, Somaka rushed to the female apartments and soothed Jantu.Afterwards, Somaka lamented to his family priest that having only one son was a trouble, considering how liable all living beings are to disease. He had married many wives in the hope of having many sons, but despite his efforts
, only Jantu was born. The priest advised Somaka to make a sacrifice to ensure the prosperity of his remaining days. Somaka performed the sacrifice, and the gods, pleased by his devotion, granted him numerous sons. He was blessed with great strength, and his descendants, including his son Jantu, were blessed with their own power and prominence. Lomasa's story highlighted the power of devotion and sacrifice, and the importance of seeking divine blessings for a prosperous and fulfilling life. |
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| 128 Yudhishthira asked Lomasa about the king who had performed a great sacrifice, and Lomasa began to tell the tale of King Purukutsa. Purukutsa had performed a remarkable sacrifice and was blessed with great strength and prosperity. He married the beautiful daughter of the famous sage, Mahashrava, and they lived in happiness. One day, Purukutsa journeyed to the forest with his wife, where he encountered a Brahmana named Samadhi. Samadhi had been meditating in the forest and was known for his profound spiritual knowledge. He welcomed Purukutsa and his wife, offering them hospitality and sharing his wisdom.During their stay, Purukutsa and Samadhi engaged in discussions about the nature of existence and the divine. Samadhi revealed the secrets of meditation and spiritual practice, and Purukutsa was deeply impressed by his knowledge. The king and his wife practiced the teachings of Samadhi and experienced profound spiritual growth. Purukutsa's sacrifice and devotion brought him closer to understanding the divine, and he attained great wisdom and enlightenment. Lomasa's story underscored the importance of seeking spiritual guidance and the rewards of true devotion and wisdom. |
| 129 Yudhishthira asked Lomasa about the holy rivers and their significance, and Lomasa began to tell the tale of the Ganges and Yamuna. He explained that the Ganges was the most sacred river, originating from the foot of Vishnu and flowing through the land, cleansing all who bathed in its waters. The Yamuna, too, was sacred, originating from the mountain and flowing through the land, bringing prosperity and blessings to those who honored it. Both rivers were revered for their divine origins and their ability to purify and bestow blessings on those who sought their grace.Lomasa described various holy spots along the Ganges and Yamuna, including places where saints and sages had meditated and performed sacrifices. He spoke of the power of these rivers to cleanse sins and grant spiritual advancement to those who visited their banks and performed their rites. The rivers were also associated with various legends and stories of divine beings who had visited them, further adding to their sanctity.Yudhishthira listened intently, reflecting on the significance of these holy rivers and the power they held to purify and bless. Lomasa's tale highlighted the importance of honoring sacred sites and rivers and the profound impact they could have on one's spiritual journey. |
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| 130 Yudhishthira asked Lomasa about the rites and rituals to be performed at the sacred rivers, and Lomasa detailed the proper conduct for worship and offerings. He explained that pilgrims should bathe in the rivers with reverence, offer sacrifices to the gods and ancestors, and recite sacred prayers and hymns. The act of bathing in these rivers was believed to cleanse the soul and grant liberation from sins, and the offerings made at the sacred spots were believed to bring blessings and fulfillment of desires.Lomasa emphasized the importance of approaching the sacred rivers with purity of heart and mind, and of performing the rites with sincerity and devotion. He also spoke of the various ceremonies and festivals held along the banks of the rivers, where people gathered to celebrate and perform rituals in honor of the gods and the divine essence of the rivers.Yudhishthira, inspired by Lomasa's teachings, resolved to visit the sacred rivers and perform the rites with dedication. He understood the profound significance of these practices and the spiritual benefits they offered. Lomasa's guidance illuminated the path of devotion and reverence, helping Yudhishthira prepare for his journey through the sacred lands. |
| 131 A hawk and a pigeon sought shelter with King Usinara, sparking a debate on virtue and survival. The hawk wanted to eat the pigeon, but the king refused, citing the pigeon's plea for protection. The hawk argued that food is essential for life, and sparing the pigeon would mean the death of his own family. The king offered alternative food, but the hawk insisted on the pigeon, highlighting the natural order of hawks eating pigeons. The king eventually offered to give up his own flesh, weighing it against the pigeon in a balance. Piece by piece, he added his own flesh until he finally mounted the scale himself, devoid of flesh. The hawk revealed himself as Indra, and the pigeon as Agni, come to test the king's merit. Impressed by the king's selflessness, Indra declared that his glory would surpass all others and endure as long as his story was told. The king ascended to heaven, his virtue filling the earth. Lomasa showed Yudhishthira the king's residence, where holy sages, gods, and virtuous Brahmanas dwelled, and Yudhishthira beheld the king's radiant form, a testament to the power of sacrifice and compassion. |
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| 132 Lomasa showed Yudhishthira the sacred hermitage of Swetaketu, son of Uddalaka, a renowned expert in sacred mantras. Swetaketu and his nephew Ashtavakra, son of Kahoda, were celebrated Brahmanas who defeated Vandin in a controversy at King Janaka's sacrificial ground. Ashtavakra, born with eight physical deformities, was a child prodigy who corrected his father's recitation of the Shastras from the womb, earning his father's curse. His mother, Sujata, hid the truth about his father's defeat and drowning by Vandin. When Ashtavakra learned the truth at age 12, he was heartbroken. He felt a strong desire to prove himself and show his worth to his family and the world.Ashtavakra and Swetaketu later attended King Janaka's sacrifice, where Ashtavakra was driven from the entrance. Undeterred, he addressed the king, demonstrating his remarkable knowledge and skills. His encounter with King Janaka marked the beginning of his journey to fame and recognition. Despite his physical challenges and difficult childhood, Ashtavakra's determination and wisdom earned him a revered place among the Brahmanas. Lomasa's story inspired Yudhishthira, highlighting the power of perseverance and the importance of recognizing inner strength and worth. |
| 133 Ashtavakra, a young Brahmana, approached King Janaka's sacrificial ground with great enthusiasm. However, his entrance was blocked by a warder who only allowed learned old Brahmanas to enter. Undeterred, Ashtavakra claimed his right to enter, citing his extensive knowledge and energy derived from Vedic lore. The warder, impressed by his confidence, challenged him to recite a verse demonstrating the Supreme Being's existence. Ashtavakra readily recited the verse, showcasing his remarkable knowledge.The warder was impressed and informed King Janaka about the young Brahmana's exceptional abilities. The king, curious about Ashtavakra's claims, tested his knowledge with a series of riddles. Ashtavakra answered each question correctly, demonstrating his mastery of the Vedas and his exceptional intellect. King Janaka was thoroughly impressed, considering him a mature man, not just a boy. He granted Ashtavakra admittance, introducing him to Vandin, a learned Brahmana renowned for defeating many in controversy.Ashtavakra was determined to defeat Vandin, showcasing his superior knowledge and skills. His encounter with Vandin set the stage for a significant display of his abilities, which would earn him recognition and respect from the Brahmanas and the king. Ashtavakra's confidence and determination were unwavering, and he was ready to prove himself as a true scholar and a worthy opponent for Vandin. |
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| 134 Ashtavakra and Vandin engaged in a fierce intellectual battle, exchanging numerical riddles that showcased their exceptional knowledge. Ashtavakra's responses impressed King Janaka, who was delighted by the young Brahmana's exceptional prowess. Vandin, however, was ultimately defeated, and Ashtavakra demanded that he be drowned in water as punishment for his past defeats of Brahmanas.In a surprising twist, Vandin revealed himself as King Varuna's son and was spared from the punishment. Ashtavakra was then reunited with his father, Kahoda, and was worshipped by the Brahmanas for his remarkable victory. He returned to his hermitage, where he was hailed as a hero and a symbol of intellectual excellence.Later, Ashtavakra bathed in the Samanga river, which straightened his crooked limbs and granted him purification. This miraculous event solidified his reputation as a extraordinary individual, and the river itself became a sacred site, believed to possess purifying properties. Lomasa encouraged Yudhishthira to bathe in the same river with his brothers and wife to cleanse themselves of sin and imperfection.The story of Ashtavakra's triumph over Vandin served as a testament to the power of knowledge and determination, inspiring generations to come. His legacy continued to inspire and motivate others to strive for greatness, and his name became synonymous with intellectual excellence and spiritual growth. |
| 135 Lomasa narrated the story of Yavakri, son of Bharadwaja, who sought to acquire profound knowledge of the Vedas through intense austerities, impressing even Indra. Despite Indra's attempts to dissuade him, Yavakri persisted, driven by his determination. Eventually, Indra granted him boons, including the ability to excel other men, but also warned him of the dangers of pride and uncharitableness.Bharadwaja, aware of his son's flaws, cautioned Yavakri against the pitfalls of his newfound knowledge and power. He shared the story of Medhavi, a sage's son who was cursed and killed due to his haughty behavior, illustrating the importance of humility and respect for others. Bharadwaja urged Yavakri to be vigilant and avoid offending others, especially Raivya, a powerful ascetic with an irritable temper, who was likely to take offense at Yavakri's newfound pride.Yavakri, however, was too enthralled by his newfound abilities to heed his father's warnings. He began to delight in wantonly offending other munis, including Raivya, who ultimately cursed him, leading to his downfall. Despite his exceptional knowledge and power, Yavakri's pride and uncharitableness led to his demise, serving as a cautionary tale for those who would follow in his footsteps. |
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| 136 Lomasa continued, "Yavakri's fate was sealed when he shamelessly propositioned Raivya's daughter-in-law, who cleverly trapped him. Raivya, enraged by Yavakri's behavior, created a female and a demon from his matted locks and commanded them to kill Yavakri. The demon and female robbed Yavakri of his sacred water-pot and spear, leaving him unclean and vulnerable. Yavakri fled in fear, but all rivers and tanks were dry, and he was repelled by a blind Sudra warder at his father's Agnihotra room. The demon finally caught up with him and slew him with a spear, piercing his heart. With Yavakri dead, the demon returned to Raivya and lived with the female, created from the sage's hair.Thus, Yavakri's pride and lust led to his downfall, serving as a cautionary tale for generations to come. His story became a reminder to always be mindful of one's actions and their consequences, lest one suffer the same fate as Yavakri. The tale also highlighted the power of virtue and the importance of respecting others, for Raivya's daughter-in-law had cleverly outwitted Yavakri, and Raivya's creations had carried out his wrath. The story of Yavakri's demise was etched in the annals of history, a testament to the destructive nature of unchecked passion and the triumph of virtue over vice." |
| 137 Lomasa continued, "Bharadwaja returned to his hermitage, his heart heavy with foreboding, only to be met with a sight that would shatter his very existence. His son Yav
akri, once a paragon of virtue and scholarship, had been slain. The news came like a thunderclap, and Bharadwaja, devastated by the loss, wept bitterly for his son, mourning the untimely end of a soul consumed by pride and ambition.Grief-stricken and lost, Bharadwaja sought solace in the company of other sages, but his heart remained heavy. The death of Yavakri, a young sage who had once promised so much, was a stark reminder of the perils of hubris and arrogance. The wise Bharadwaja's lamentation echoed through the forest, a mournful testament to the fragile nature of human endeavor and the ultimate supremacy of humility over pride. The story of Yavakri's downfall served as a somber reflection on the consequences of neglecting wisdom and the importance of temperance in one's pursuit of knowledge." |
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| 138 Lomasa continued, "The tragic tale of Yavakri's downfall reverberated through the lands, reaching the ears of many who pondered the lessons it imparted. The story of his prideful ambition and subsequent demise served as a powerful moral lesson to those who pursued knowledge and power. The consequence of Yavakri's actions became a cautionary tale, emphasizing the importance of humility and respect for others in one's quest for greatness.Many sages and learned individuals reflected upon Yavakri's fate, recognizing the need for a balanced approach to knowledge and virtue. The story became a frequent subject of discourse, and its lessons were passed down through generations. Those who sought wisdom and enlightenment were reminded of the need to temper their ambitions with respect and humility, ensuring that their pursuit of knowledge did not lead to their own downfall. The legacy of Yavakri's story lived on, a potent reminder of the consequences of unchecked pride and the value of maintaining one's integrity and humility." |
| 139 Lomasa continued, "The tale of Yavakri's fall and Bharadwaja's mourning became a well-known story among sages and scholars, a parable of both caution and reflection. The lessons drawn from Yavakri's rise and fall were incorporated into the teachings of many learned individuals, and the story was often cited as a profound example of the impact of arrogance and the necessity of humility.As the story spread, it influenced not only those in pursuit of knowledge but also those in positions of power and leadership. The moral lessons derived from Yavakri's experiences were applied in various spheres of life, from personal conduct to governance. The tale's enduring relevance and impact served as a reminder of the importance of wisdom, humility, and respect for others in achieving true greatness and avoiding the pitfalls of pride." |
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| 140 Lomasa concluded, "Thus, the story of Yavakri and his downfall became a timeless reminder of the perils of unchecked ambition and the value of humility. The tale's impact was profound, shaping the moral and philosophical discourse of the time. It became a cornerstone of many teachings and was revered for its powerful message about the balance between knowledge and virtue.The legacy of Yavakri's story lived on as a beacon of wisdom, guiding those who sought to navigate the complexities of life and the pursuit of knowledge. It remained a testament to the enduring power of humility and the importance of respecting the boundaries of one's ambitions. As the tale continued to inspire and educate, its lessons were cherished and preserved for future generations, ensuring that its wisdom would never be forgotten." |
| 141 Lomasa told the Pandavas that they were approaching the celestial mountain Mandara, a sacred place where they would see the mighty river Alakananda, worshiped by celestials and sages. He explained that the river was born from the jujube tree, a spot cherished by the gods, including Vishnu, who had lifted the earth from the nether regions in the shape of a boar, restoring balance to the universe. Lomasa elaborated on the story, describing how the earth, overwhelmed by excessive population, had sunk into the depths, causing chaos in the heavens. Vishnu, as a boar, had raised the earth, alleviating the burden and stabilizing the universe. The celestials, led by Brahma, had witnessed this remarkable feat and praised Vishnu's power. They had sought him out in the Nandana gardens, where he rested in his glorious form, adorned with the gem Srivatsa. The Pandavas, inspired by Lomasa's tale, continued their journey with eagerness and devotion, ready to behold the divine sights ahead and seeking to follow in the footsteps of the gods. With each step, they drew closer to their destination, their hearts filled with wonder and their spirits lifted by the magic of the sacred mountain. |
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| 142 Vaisampayana continued, "As the Pandavas journeyed to Gandhamadana, they encountered a diverse array of natural wonders, including serene lakes that shimmered like silver, majestic rivers that flowed with grace, towering mountains that touched the sky, and dense forests that abounded with verdant life. With their senses under control, they subsisted on fruits and roots, passing through rugged terrain that tested their resolve, beholding a wide variety of beasts that roamed free. Entering the mountain, a violent wind and shower struck, reducing visibility and causing confusion, as if the very heavens themselves were unleashing their wrath. The heroes sought shelter, each taking cover under trees that creaked and groaned, rocks that trembled with the force of the gale, or in caverns that echoed with the sound of thunder. The wind howled like a chorus of demons, threatening to uproot trees and sweep away all in its path, and the rain poured down in torrents, flooding the rivers and causing them to rush down with a tremendous roar, as if the very foundations of the earth were being shaken. When the storm finally subsided, the Pandavas cautiously emerged from their shelters, reunited, and proceeded towards Gandhamadana, their determination and courage unwavering in the face of nature's fury, their hearts filled with wonder and their spirits lifted by the majesty of the mountain." |
| 143 Vaisampayana continued, "As the Pandavas journeyed on, Draupadi, exhausted and delicate, fell to the ground, unable to bear the hardships of the journey. Nakula rushed to her aid, supporting her, and appealed to Yudhishthira to comfort her. The king, filled with grief and regret, lamented his addiction to dice, which had led to their exile and Draupadi's suffering. He remembered how she had been bestowed upon them by her father, King Drupada, with the hope of finding happiness with the Pandavas as her lords. Yudhishthira felt deep remorse for failing to provide her with the life she deserved. The Brahmanas, led by Dhaumya, arrived and performed rites to restore Draupadi's health, reciting mantras and performing rituals to dispel the Rakshasas and revive her strength. The Pandavas tended to her with soothing words and gentle touch, fanning her with cool breezes and comforting her with their presence. As she recovered, Yudhishthira expressed concern about the challenges ahead, the treacherous mountains they still had to cross, and the hardships they would face. But Bhima assured him that he would carry them all, including Draupadi, safely through the rugged terrain. At Yudhishthira's permission, Bhima summoned his Rakshasa son, Ghatotkacha, who appeared promptly, his eyes blazing with fury and his massive frame towering over them. He offered his services to his father and the Pandavas, promising to carry them safely through the mountains and protect them from any danger. With Ghatotkacha's help, the Pandavas continued their journey, facing the challenges of the wilderness together, their spirits lifted by their unity and determination." |
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| 144 The Pandavas, carried by Ghatotkacha and other Rakshasas, traveled through various lands, witnessing wondrous sights and marvels along the way. They saw sprawling countries, teeming with Mlechchha people, and mines filled with precious gems. They passed through dense forests, inhabited by monkeys, Kinnaras, and Kimpurushas, and beheld majestic elephants, peacocks, and other creatures. As they journeyed, they came across the Uttarakurus and finally reached the majestic Kailasa mountain, the abode of the gods. There, they beheld the hermitage of Nara and Narayana, a place of divine beauty and tranquility. The hermitage was surrounded by celestial trees, bearing flowers and fruits in all seasons, and a beautiful jujube tree with a wide-spreading canopy and delicious fruits. The Pandavas, led by Yudhishthira, approached the sages who dwelled there, and were received with joy and warmth. The sages offered them blessings, water, flowers, and roots, and welcomed them to their sacred abode. The Pandavas entered the hermitage, their hearts filled with delight and wonder. They were surrounded by the heavenly sights and odors of the divine place, and felt as though they had entered the abode of the gods. They dwelled with the Brahmanas, taking pleasure in the woods, lakes, and beauty of nature. They offered oblations to the gods, pitris, and rishis in the sacred waters of the Bhagirathi, and resided there, practicing meditation and offering oblations, surrounded by the delights of nature and the company of the Brahmanas. In this sacred place, the Pandavas found peace and solace, and their weary souls were revitalized by the divine energy of the hermitage. They spent their days in contemplation, prayer, and communion with nature, and their nights in joyous celebration, surrounded by the sages and the beauty of the natural world. And so, they lived in harmony with the divine, their spirits lifted by the wonders of the hermitage, and their hearts filled with the joy and peace that comes from being in the presence of the sacred." |
| 145 Bhima, intent on pleasing Draupadi, ascended the Gandhamadana peak, seeking the celestial lotus. He encountered various obstacles, including fierce beasts and plants, but his strength and prowess allowed him to overcome them. As he proceeded, he came across a beautiful plantain tree and a romantic lake, where he sported and played like a maddened elephant. Afterward, he encountered Hanuman, the monkey chief, who lay across the path, obstructing his way. Hanuman, with his immense strength and coppery hue, seemed like a blazing fire amidst the plantain trees. Bhima, undaunted, approached Hanuman and uttered a loud shout, causing beasts and birds to become alarmed. Hanuman, opening his eyes partially, smiled and addressed Bhima, rebuking him for awakening him and warning him of the impossibility of proceeding further due to the inaccessible hills and the need for asceticism to obtain passage. Hanuman offered Bhima fruits and roots and invited him to rest, but Bhima remained determined to continue his quest. |
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| 146 Vaisampayana continued, "Bhima, proud of his strength, encountered Hanuman, who obstructed his path. Hanuman, feigning weakness, challenged Bhima to move his tail, which Bhima failed to do despite his best efforts. Bhima, with a smile, took hold of the tail with his left hand, but could not move it. He then used both arms, pulling with all his might, but still could not raise the tail. His eyebrows contracted, eyes rolled, face wrinkled, and body covered in sweat, Bhima finally admitted defeat. Approaching Hanuman with a bashful countenance, he bowed down and joined his hands, seeking forgiveness for his harsh words. Bhima asked Hanuman about his identity, wondering if he was a Siddha, god, Gandharva, or Guhyaka. Hanuman, pleased with Bhima's humility, revealed himself as the son of the wind-god, born to Kesari's wife. He told Bhima about his friendship with Sugriva and their time together in the Hrisyamukh. Hanuman then shared the story of Rama, Vishnu incarnate, who came to the world to ensure his father's welfare. Rama, with his queen and brother, lived in the Dandaka forest, where Ravana,
the demon king, kidnapped Sita. Rama, with the help of Hanuman and Sugriva, waged a war against Ravana to rescue her, ultimately achieving victory and establishing justice. Hanuman, sharing his adventures and providing Bhima with guidance, blessed him and expressed his desire to meet Yudhishthira and offer him assistance in their quest for the lotus. The Pandavas, moved by Hanuman's story and wisdom, prepared to continue their journey with renewed determination and hope. |
| 147 Hanuman revealed to Bhima that he had obtained a celestial garland, which he placed around Bhima's neck. Hanuman then guided Bhima through the celestial forest, where they encountered many divine wonders and sacred places. Bhima, overcome with emotion and gratitude, acknowledged Hanuman's greatness and sought his blessing. Hanuman, pleased with Bhima's respect and devotion, granted him his blessing and wished him success in his quest for the celestial lotus. Bhima, following Hanuman's instructions, ventured further into the forest, encountering various sages, gods, and divine beings along the way. He was guided by Hanuman's wisdom and protection, overcoming numerous obstacles and challenges. As he continued his journey, Bhima's determination and strength were tested, but he remained resolute in his quest. His experiences in the celestial forest deepened his understanding of the divine and his connection to the gods. With Hanuman's guidance, Bhima ultimately reached his destination, fulfilling his mission and honoring his promise to Draupadi. The divine blessings he received from Hanuman and the knowledge gained from his journey were instrumental in achieving his goals and maintaining his resolve. |
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| 148 Hanuman and Bhima, along with the celestial garland, continued their journey through the celestial forest, where they encountered various divine beings and sacred places. Bhima's faith and determination were tested as he faced numerous trials and challenges. With Hanuman's guidance, he navigated through the celestial realms, encountering gods and sages who offered their blessings and wisdom. Bhima's journey was marked by both physical and spiritual trials, but his resolve remained steadfast. Hanuman's support and the divine garland played a crucial role in overcoming the obstacles they encountered. As Bhima progressed in his quest, he gained deeper insights into the nature of the divine and his own strength. The experiences and blessings he received during this journey were instrumental in achieving his goals and fulfilling his mission. His encounter with Hanuman and the celestial beings enriched his understanding of the divine and strengthened his connection to the gods. |
| 149 The Pandavas, having faced numerous trials and tribulations, continued their journey towards the celestial realms. Guided by the divine blessings they received and the strength they had gained, they encountered various challenges and obstacles along the way. Their faith and determination were tested, but they remained resolute in their quest. As they progressed, they were met with divine beings and sacred places that offered guidance and support. The journey was marked by both physical and spiritual challenges, but the Pandavas' perseverance and devotion enabled them to overcome these trials. Their encounters with celestial beings and their experiences in the divine realms deepened their understanding of the divine and strengthened their connection to the gods. The lessons and blessings they received during this journey were instrumental in achieving their goals and fulfilling their mission. |
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| 150 The Pandavas' journey was marked by encounters with divine beings, sacred places, and celestial wonders. Their faith, determination, and strength were tested as they navigated through various trials and challenges. The divine blessings they received and the guidance from celestial beings played a crucial role in overcoming the obstacles they faced. Their experiences deepened their understanding of the divine and strengthened their connection to the gods. The journey was both physically and spiritually demanding, but the Pandavas remained steadfast in their quest. The lessons learned and the blessings obtained during this journey were essential in achieving their goals and fulfilling their mission. The Pandavas emerged from this journey with renewed strength and wisdom, prepared to face the challenges that lay ahead with confidence and grace. |
| 141 Lomasa told the Pandavas that they were approaching the celestial mountain Mandara, a sacred place where they would see the mighty river Alakananda, worshiped by celestials and sages. He explained that the river was born from the jujube tree, a spot cherished by the gods, including Vishnu, who had lifted the earth from the nether regions in the shape of a boar, restoring balance to the universe. Lomasa elaborated on the story, describing how the earth, overwhelmed by excessive population, had sunk into the depths, causing chaos in the heavens. Vishnu, as a boar, had raised the earth, alleviating the burden and stabilizing the universe. The celestials, led by Brahma, had witnessed this remarkable feat and praised Vishnu's power. They had sought him out in the Nandana gardens, where he rested in his glorious form, adorned with the gem Srivatsa. The Pandavas, inspired by Lomasa's tale, continued their journey with eagerness and devotion, ready to behold the divine sights ahead and seeking to follow in the footsteps of the gods. With each step, they drew closer to their destination, their hearts filled with wonder and their spirits lifted by the magic of the sacred mountain. |
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| 142 Vaisampayana continued, "As the Pandavas journeyed to Gandhamadana, they encountered a diverse array of natural wonders, including serene lakes that shimmered like silver, majestic rivers that flowed with grace, towering mountains that touched the sky, and dense forests that abounded with verdant life. With their senses under control, they subsisted on fruits and roots, passing through rugged terrain that tested their resolve, beholding a wide variety of beasts that roamed free. Entering the mountain, a violent wind and shower struck, reducing visibility and causing confusion, as if the very heavens themselves were unleashing their wrath. The heroes sought shelter, each taking cover under trees that creaked and groaned, rocks that trembled with the force of the gale, or in caverns that echoed with the sound of thunder. The wind howled like a chorus of demons, threatening to uproot trees and sweep away all in its path, and the rain poured down in torrents, flooding the rivers and causing them to rush down with a tremendous roar, as if the very foundations of the earth were being shaken. When the storm finally subsided, the Pandavas cautiously emerged from their shelters, reunited, and proceeded towards Gandhamadana, their determination and courage unwavering in the face of nature's fury, their hearts filled with wonder and their spirits lifted by the majesty of the mountain." |
| 143 Vaisampayana continued, "As the Pandavas journeyed on, Draupadi, exhausted and delicate, fell to the ground, unable to bear the hardships of the journey. Nakula rushed to her aid, supporting her, and appealed to Yudhishthira to comfort her. The king, filled with grief and regret, lamented his addiction to dice, which had led to their exile and Draupadi's suffering. He remembered how she had been bestowed upon them by her father, King Drupada, with the hope of finding happiness with the Pandavas as her lords. Yudhishthira felt deep remorse for failing to provide her with the life she deserved. The Brahmanas, led by Dhaumya, arrived and performed rites to restore Draupadi's health, reciting mantras and performing rituals to dispel the Rakshasas and revive her strength. The Pandavas tended to her with soothing words and gentle touch, fanning her with cool breezes and comforting her with their presence. As she recovered, Yudhishthira expressed concern about the challenges ahead, the treacherous mountains they still had to cross, and the hardships they would face. But Bhima assured him that he would carry them all, including Draupadi, safely through the rugged terrain. At Yudhishthira's permission, Bhima summoned his Rakshasa son, Ghatotkacha, who appeared promptly, his eyes blazing with fury and his massive frame towering over them. He offered his services to his father and the Pandavas, promising to carry them safely through the mountains and protect them from any danger. With Ghatotkacha's help, the Pandavas continued their journey, facing the challenges of the wilderness together, their spirits lifted by their unity and determination." |
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| 144 The Pandavas, carried by Ghatotkacha and other Rakshasas, traveled through various lands, witnessing wondrous sights and marvels along the way. They saw sprawling countries, teeming with Mlechchha people, and mines filled with precious gems. They passed through dense forests, inhabited by monkeys, Kinnaras, and Kimpurushas, and beheld majestic elephants, peacocks, and other creatures. As they journeyed, they came across the Uttarakurus and finally reached the majestic Kailasa mountain, the abode of the gods. There, they beheld the hermitage of Nara and Narayana, a place of divine beauty and tranquility. The hermitage was surrounded by celestial trees, bearing flowers and fruits in all seasons, and a beautiful jujube tree with a wide-spreading canopy and delicious fruits. The Pandavas, led by Yudhishthira, approached the sages who dwelled there, and were received with joy and warmth. The sages offered them blessings, water, flowers, and roots, and welcomed them to their sacred abode. The Pandavas entered the hermitage, their hearts filled with delight and wonder. They were surrounded by the heavenly sights and odors of the divine place, and felt as though they had entered the abode of the gods. They dwelled with the Brahmanas, taking pleasure in the woods, lakes, and beauty of nature. They offered oblations to the gods, pitris, and rishis in the sacred waters of the Bhagirathi, and resided there, practicing meditation and offering oblations, surrounded by the delights of nature and the company of the Brahmanas. In this sacred place, the Pandavas found peace and solace, and their weary souls were revitalized by the divine energy of the hermitage. They spent their days in contemplation, prayer, and communion with nature, and their nights in joyous celebration, surrounded by the sages and the beauty of the natural world. And so, they lived in harmony with the divine, their spirits lifted by the wonders of the hermitage, and their hearts filled with the joy and peace that comes from being in the presence of the sacred." |
| 145 Bhima, intent on pleasing Draupadi, ascended the Gandhamadana peak, seeking the celestial lotus. He encountered various obstacles, including fierce beasts and plants, but his strength and prowess allowed him to overcome them. As he proceeded, he came across a beautiful plantain tree and a romantic lake, where he sported and played like a maddened elephant. Afterward, he encountered Hanuman, the monkey chief, who lay across the path, obstructing his way. Hanuman, with his immense strength and coppery hue, seemed like a blazing fire amidst the plantain trees. Bhima, undaunted, approached Hanuman and uttered a loud shout, causing beasts and birds to become alarmed. Hanuman, opening his eyes partially, smiled and addressed Bhima, rebuking him for awakening him and warning him of the impossibility of proceeding further due to the inaccessible hills and the need for asceticism to obtain passage. Hanuman offered Bhima fruits and roots and invited him to rest, but Bhima remained determined to continue his quest. |
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| 146 Vaisampayana continued, "Bhima, proud of his strength, encountered Hanuman, who obstructed his path. Hanuman, feigning weakness, challenged Bhima to move his tail, which Bhima failed to do despite his best efforts. Bhima, with a smile, took hold of the tail with his left hand, but could not move it. He then used both arms, pulling with all his might, but still could not raise the tail. His eyebrows contracted, eyes rolled, face wrinkled, and body covered in sweat, Bhima finally admitted defeat. Approaching Hanuman with a bashful countenance, he bowed down and joined his hands, seeking forgiveness for his harsh words. Bhima asked Hanuman about his identity, wondering if he was a Siddha, god, Gandharva, or Guhyaka. Hanuman, pleased with Bhima's humility, revealed himself as the son of the wind-god, born to Kesari's wife. He told Bhima about his friendship with Sugriva and their time together in the Hrisyamukh. Hanuman then shared the story of Rama, Vishnu incarnate, who came to the world to ensure his father's welfare. Rama, with his queen and brother, lived in the Dandaka forest, where Ravana, the demon king,
kidnapped Sita. Rama, with the help of Hanuman and Sugriva, waged a war against Ravana to rescue her, ultimately achieving victory and establishing justice. Hanuman, sharing his adventures and providing Bhima with guidance, blessed him and expressed his desire to meet Yudhishthira and offer him assistance in their quest for the lotus. The Pandavas, moved by Hanuman's story and wisdom, prepared to continue their journey with renewed determination and hope." |
| 147 Hanuman revealed to Bhima that he had obtained a celestial garland, which he placed around Bhima's neck. Hanuman then guided Bhima through the celestial forest, where they encountered many divine wonders and sacred places. Bhima, overcome with emotion and gratitude, acknowledged Hanuman's greatness and sought his blessing. Hanuman, pleased with Bhima's respect and devotion, granted him his blessing and wished him success in his quest for the celestial lotus. Bhima, following Hanuman's instructions, ventured further into the forest, encountering various sages, gods, and divine beings along the way. He was guided by Hanuman's wisdom and protection, overcoming numerous obstacles and challenges. As he continued his journey, Bhima's determination and strength were tested, but he remained resolute in his quest. His experiences in the celestial forest deepened his understanding of the divine and his connection to the gods. With Hanuman's guidance, Bhima ultimately reached his destination, fulfilling his mission and honoring his promise to Draupadi. The divine blessings he received from Hanuman and the knowledge gained from his journey were instrumental in achieving his goals and maintaining his resolve. |
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| 148 Hanuman and Bhima, along with the celestial garland, continued their journey through the celestial forest, where they encountered various divine beings and sacred places. Bhima's faith and determination were tested as he faced numerous trials and challenges. With Hanuman's guidance, he navigated through the celestial realms, encountering gods and sages who offered their blessings and wisdom. Bhima's journey was marked by both physical and spiritual trials, but his resolve remained steadfast. Hanuman's support and the divine garland played a crucial role in overcoming the obstacles they encountered. As Bhima progressed in his quest, he gained deeper insights into the nature of the divine and his own strength. The experiences and blessings he received during this journey were instrumental in achieving his goals and fulfilling his mission. His encounter with Hanuman and the celestial beings enriched his understanding of the divine and strengthened his connection to the gods. |
| 149 The Pandavas, having faced numerous trials and tribulations, continued their journey towards the celestial realms. Guided by the divine blessings they received and the strength they had gained, they encountered various challenges and obstacles along the way. Their faith and determination were tested, but they remained resolute in their quest. As they progressed, they were met with divine beings and sacred places that offered guidance and support. The journey was marked by both physical and spiritual challenges, but the Pandavas' perseverance and devotion enabled them to overcome these trials. Their encounters with celestial beings and their experiences in the divine realms deepened their understanding of the divine and strengthened their connection to the gods. The lessons and blessings they received during this journey were instrumental in achieving their goals and fulfilling their mission. |
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| 150 The Pandavas' journey was marked by encounters with divine beings, sacred places, and celestial wonders. Their faith, determination, and strength were tested as they navigated through various trials and challenges. The divine blessings they received and the guidance from celestial beings played a crucial role in overcoming the obstacles they faced. Their experiences deepened their understanding of the divine and strengthened their connection to the gods. The journey was both physically and spiritually demanding, but the Pandavas remained steadfast in their quest. The lessons learned and the blessings obtained during this journey were essential in achieving their goals and fulfilling their mission. The Pandavas emerged from this journey with renewed strength and wisdom, prepared to face the challenges that lay ahead with confidence and grace. |
| 151 Vaisampayana said, "Bhima, the strongest of men, journeyed through the vast and wondrous Gandhamadana, his mind still reeling from the encounter with Hanuman, marveling at the monkey god's unparalleled splendor and the greatness of Dasaratha's son, Rama. He discovered a picturesque landscape unfolding before him, with romantic woods, rivers, lakes, and flower-filled valleys, teeming with life and beauty. Bhima saw majestic elephants, their hides besmeared with mud, resembling masses of pouring clouds, and deer with quick glances, holding grass in their mouths, their large eyes watchful but unafraid. Fearless and undaunted, Bhima ventured deeper into the forest, driven by the sweet scent of lotuses, his heart fixed on the words of his beloved Draupadi, his mind and sight fixed on the blooming slopes of the mountain. As the sun reached its peak, he came upon a majestic river, teeming with golden lotuses, swans, and other birds, its surface glistening like a garland of fresh lotuses put on by the mountain itself. Delighted and awestruck, Bhima found the extensive assemblage of Saugandhika lotuses, shining like the rising sun, their beauty and fragrance filling his heart with joy and his quest finally fulfilled, imagining himself reunited with his beloved Draupadi, worn out by exile, and knowing that his journey had been worthwhile." |
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| 152 Vaisampayana said, "Bhimasena, the mighty Pandava, reached the majestic Kailasa cliff and discovered a breathtakingly beautiful lotus lake, surrounded by lovely woods and guarded by a host of Rakshasas. The lake was filled to the brim with gorgeous golden lotuses, and its surface was covered with a variety of birds, adding to its beauty. It had a wide-spreading shade, and its banks were adorned with various trees and creepers, making it a sight to behold. This unearthly lake was a wonder of the world, renowned for its healthful and romantic qualities. Bhima, the son of Kunti, was drawn to its crystal-clear water, which tasted like ambrosia, and quenched his thirst profusely. As he gazed upon the lake, he saw that it was graced with celestial Saugandhika lotuses, their stalks made of lapis lazuli, and variegated golden lotuses of excellent fragrance, which were being swayed by swans and Karandavas, scattering fresh farina in the process. This enchanting lake was the favorite sporting region of the high-souled Kuvera, the king of the Yakshas, and was held in high esteem by the Gandharvas, Apsaras, and celestials. It was a popular haunt of the celestial sages, Yakshas, Kimpurushas, Rakshasas, and Kinnaras, and was well-protected by Kuvera's mighty power. As soon as Bhima beheld this river and lake, his heart swelled with delight. However, his joy was short-lived, as hundreds of Rakshasas, named Krodhavasas, who were guarding the lake, approached him, armed to the teeth, and demanded to know his business in their domain." |
| 153 Bhima, the son of Pandu and next in line to Yudhishthira, proudly declared his identity to the Rakshasas, stating his purpose of gathering Saugandhika lotuses for his wife Panchali. He refused to seek permission from Kuvera, citing Kshatriya morality and the fact that the lake was a natural resource, not owned by the lord of wealth. The Rakshasas, enraged by Bhima's defiance, attempted to stop him, but he fought them off with his mighty mace, killing over a hundred and sending the rest fleeing to the Kailasa cliff. Victorious, Bhima gathered the lotuses, restoring his strength and energy. The Rakshasas, still reeling from their defeat, reported Bhima's extraordinary prowess to Kuvera, who smiled and granted Bhima permission to take the lotuses. The Rakshasas, now reconciled, returned to the lake, where they saw Bhima delighting in the lotuses, his strength and joy fully restored." |
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| 154 Vaisampayana said, "Bhima, with unparalleled strength, gathered rare and exquisite flowers, but his actions were met with ominous signs and portents. A violent wind arose, piercing and biting, and gravels blew about, foretelling a fierce battle. The sun was shrouded in darkness, its rays obscured, and the earth trembled with fear. Yudhishthira, sensing impending danger, prepared himself and his brothers for combat, seeking Bhima with urgency. Krishna, with a gentle smile, explained that Bhima had gone in search of more Saugandhika lotuses, driven by his love for her. The Pandavas, carried by Rakshasas, followed Bhima's path, guided by Lomasa, and soon arrived at a picturesque lake, its shores adorned with lotuses and surrounded by beautiful woods. There, they found Bhima, his anger and prowess evident, standing victorious amidst the slain Yakshas, their bodies crushed and their eyes frozen in death. Yudhishthira, with a mix of relief and rebuke, embraced Bhima, cautioning him against such rash actions, which might offend the gods. The Pandavas then sported in the lake, their joy and laughter filling the air. However, their merriment was soon interrupted by the arrival of the garden's warders, huge and formidable, armed with rocks. But Yudhishthira's wisdom and calm demeanor pacified them, and with Kuvera's knowledge, the Pandavas dwelt pleasantly on the slopes of Gandhamadana, awaiting Arjuna's return." |
| 155 Yudhishthira, residing in the woods, addressed Krishna and the Brahmanas, reminiscing about their extensive journey to numerous sacred tirthas, enchanting woods, and majestic mountains. They had performed ablutions, worshipped gods, and gratified the pitris, seeking blessings and wisdom. He inquired with Bhima about the means to reach Vaisravana's esteemed abode, a place considered inaccessible. However, an ethereal voice from the sky responded, declaring that they would not be able to reach that sacred site. Instead, the voice guided them to retrace their steps, returning to the hermitage of Nara and Narayana, a place they had previously visited. From there, they were directed to proceed to the hermitage of Vrishaparva, a haven abounding in flowers and fruit, and inhabited by the Siddhas and Charanas. Finally, they would reach the hermitage of Arshtisena, from which they would behold the magnificent abode of Kuvera. The sudden intervention of the celestial voice left everyone in awe, especially the earthly rishis and Brahmanas. Dhaumya, a wise Brahmana, advised Yudhishthira to heed the divine guidance, which he obediently followed, returning to the hermitage of Nara and Narayana. There, surrounded by his brothers, including Bhima, and the noble Panchali, he dwelt pleasantly, basking in the tranquility of the sacred woods." |
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| 156 Bhimasena, away hunting, was alerted by Sahadeva's cries and rushed back with all haste, his heart racing with concern for his family's safety. As he approached, he saw his brothers and Draupadi being carried off by the Rakshasa Jatasura, and his anger and determination were ignited. Yudhishthira, with his calm and wise demeanor, rebuked the Rakshasa for his evil deeds, while Sahadeva, with his bravery and valor, challenged him to fight, determined to protect his family from the clutches of the demon. Bhima arrived, his mighty strength and valor evident in his powerful build and fearless gaze, and with a fierce determination, slew the Rakshasa after a fierce battle, saving his family from the clutches of the evil Jatasura. The Pandavas were reunited, and the Brahmanas praised Bhima's valor, hailing him as a hero and a savior. The brothers, relieved and grateful, embraced each other, thankful for their reunion and their bravery in the face of danger. They knew that their bond and their courage were the keys to their survival and their ultimate triumph over evil. Bhima's strength and prowess were celebrated, and his name became synonymous with bravery and protection. The family's love and loyalty for each other were reaffirmed, and they continued their journey, ready to face any challenge that came their way. The victory over Jatasura was a testament to their unity and strength, and they knew that as long as they stood together, they could overcome any obstacle." |
| 157 Bhima and the Pandavas, having escaped Jatasura's clutches, resumed their journey, their spirits uplifted by their recent victory. They encountered the sage Vyasadeva, who spoke of the virtues of patience and forbearance, advising them to remain steadfast in their quest for righteousness. Vyasadeva revealed that the divine would soon bestow upon them greater wisdom and guidance, and that their trials were a test of their endurance and faith. Bhima, with his strength and valor, took these words to heart, vowing to uphold the virtues of patience and perseverance. The Pandavas, united in their purpose, continued their journey through the sacred lands, their resolve strengthened by the sage's counsel. They came upon a beautiful grove, filled with blooming flowers and fruits, a symbol of their continued growth and enlightenment. The grove, blessed by the divine, provided them with solace and nourishment, and they spent time reflecting on their journey and their goals. Their faith and determination were unwavering, and they knew that their path was guided by a higher power. As they ventured forth, they were filled with hope and inspiration, ready to face the challenges ahead with renewed vigor and strength." |
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| 158 As Bhima and the Pandavas continued their journey, they encountered various sages and holy men who imparted valuable teachings and wisdom. The sage Markandeya, renowned for his knowledge and piety, welcomed them with open arms and shared his insights into the nature of the divine and the impermanence of worldly pleasures. He spoke of the eternal nature of the soul and the importance of pursuing righteousness and truth. The Pandavas, deeply moved by his teachings, reflected on their own lives and the path they had chosen. They realized that their journey was not merely a quest for material gains but a spiritual journey towards self-realization and enlightenment. Bhima, with his unwavering strength and dedication, vowed to uphold the teachings of the sage and to live a life of virtue and righteousness. The Pandavas, guided by their newfound wisdom, continued their journey with a sense of purpose and clarity. They traversed sacred lands and encountered divine beings, their hearts and minds enriched by the experiences and teachings they received. Their journey became a testament to their commitment to righteousness and their pursuit of higher truths, and they embraced each new challenge with courage and determination, knowing that they were guided by the divine. |
| 159 Upon reaching the Himalayas, the Pandavas encountered the sage Vyasa, who imparted further wisdom and guidance. He spoke of the importance of humility and selflessness, urging them to continue their quest with a pure heart and a noble spirit. Vyasa revealed that their journey was a preparation for their ultimate goal of attaining spiritual liberation and union with the divine. The Pandavas, inspired by his words, embraced the teachings with great reverence and continued their journey with renewed vigor. They crossed treacherous paths and faced numerous trials, their strength and resolve tested at every turn. Bhima, with his indomitable spirit, led the way, demonstrating unwavering courage and determination. The Pandavas, united in their purpose, overcame obstacles and embraced the challenges with a sense of divine purpose. Their journey through the Himalayas became a symbol of their commitment to spiritual growth and their quest for enlightenment. As they ventured forth, they were guided by the teachings of the sages and the divine, their hearts and minds attuned to the higher truths of existence. Their journey was not merely a physical expedition but a spiritual odyssey, leading them closer to their ultimate goal of divine union and self-realization." |
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| 160 As the Pandavas neared the end of their journey, they encountered the celestial being Narada, who greeted them with great joy and admiration. Narada praised their unwavering devotion and commitment to righteousness, acknowledging their trials and triumphs along the way. He spoke of the divine plan and the ultimate purpose of their journey, revealing that their efforts were a testament to their strength and dedication. The Pandavas, humbled by his praise, expressed their gratitude and continued their journey with a renewed sense of purpose. They reached the sacred mountain of Meru, where they were greeted by the gods and celestial beings who welcomed them with open arms. The gods, pleased with their journey and their adherence to righteousness, bestowed upon them divine blessings and guidance. The Pandavas, now enlightened and spiritually fulfilled, prepared for their final ascent to the divine abode. Their journey had been long and arduous, but their faith and determination had seen them through. As they ascended to the heavens, they were embraced by the divine presence, their souls finally achieving the ultimate union with the divine. Their journey, filled with trials and triumphs, became a symbol of their spiritual ascent and their unwavering dedication to the path of righteousness and enlightenment." |
| 161 The lord of treasures, Kuvera, imparted wisdom to Yudhishthira, emphasizing the importance of patience, ability, timing, and prowess in achieving success. He praised Arjuna, who was learning the science of weapons in Indra's abode, and commended his honesty and bravery. Kuvera noted that Arjuna had never committed a shameful act and was respected by the gods, pitris, and Gandharvas. He also warned Yudhishthira about Bhima's rashness and haughtiness, advising him to check his behavior, lest it lead to destruction. Kuvera promised the Pandavas his protection and assured them that they would be safe in the forest, with the Gandharvas and other beings watching over them. He also offered them various meats and drinks, and granted them access to his romantic region. Kuvera then vanished, followed by thousands of Yakshas and Rakshasas in decorated vehicles, leaving the Pandavas to enjoy the pleasures of the forest. At his command, the dead Rakshasas were removed from the mountain, freeing them from Agastya's curse. The Pandavas spent several pleasant nights in the habitations, honored by the Rakshasas, and grateful for Kuvera's guidance and protection. |
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| 162 Dhaumya and Arshtishena arrived at the Pandavas' camp, and Dhaumya described the significance of the king of mountains, Mandara. He explained that Indra and Vaisravana preside over the region, and that the Sun rises from this point, illuminating the world. He described the various regions, including the abode of Yama, the lord of departed spirits, where the spirits of the departed come. He spoke of the court of Brahma, where the seven mind-born sons of Brahma reside, and where Prajapati created all living beings. He described the auspicious and healthy abode of Vishnu, which even the celestials cannot behold, and where only Yatis, inspired by virtue and pious practices, can attain Narayana Hari. He explained that the Sun's journey around the Meru is unceasing, coursing in an opposite direction to the other luminaries, and that it influences created things, dealing life and motion to all beings. He described how the Sun's rays draw up the energy from all creatures, causing perspiration, fatigue, and drowsiness, and how it cherishes and revives beings with its warmth and shower. He concluded that the Sun's course is unceasing, and that it withdraws and renders back the energy of all beings, dividing time into day and night, and Kala, and Kashtha. |
| 163 Vaisampayana continued, "The Pandavas, dwelling on the mountain, felt drawn to its beauty and eagerly awaited Arjuna's return. Gandharvas and Maharshis visited them, and they delighted in the mountain's beauty, filled with flowers, resonant with bird cries, and adorned with trees bearing blossoms. They beheld lakes filled with lotuses, waterfalls, and gem-filled valleys, captivating even Kuvera, the king of wealth. The Sun's rays made day and night indistinguishable, and the Pandavas practiced Yoga, recited Vedas, and performed daily rituals, awaiting Arjuna's return. They had been grief-stricken since his departure to learn arms from Indra, and every day seemed like a year without him. After five years, Arjuna obtained celestial weapons from Indra, including those of Agni, Varuna, Soma, Vayu, Vishnu, and Brahma, and returned to the Gandhamadana mountain, where the Pandavas rejoiced at his reunion. They had spent a difficult month, missing him and thinking of his valor, but his return brought them joy, and they were reunited on the mountain, surrounded by its natural beauty and splendor." |
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| 164 Vaisampayana continued, "The Pandavas, overjoyed to see Arjuna return in Mahendra's car, yoked with horses as swift as lightning, were delighted. Driven by Matali, the car shone like a flaming meteor, illuminating the sky. Arjuna, wearing garlands and new ornaments, alighted on the mountain, and bowed down at the feet of Dhaumya, Ajatasatru, and Vrikodara, and greeted Krishna. The brothers rejoiced at their reunion, and Arjuna eulogized the king, extolling his virtues. They admired the car in which Arjuna had defeated Diti's offspring, and worshiped Matali as they would Indra himself, offering him excellent worship. Matali instructed the Pandavas, imparting wisdom, and returned to Indra. Arjuna then gave his mother, Kunti, beautiful precious gems and ornaments, having the splendor of the sun, presented to him by Sakra. Sitting in the midst of the Kurus and Brahmanas, he related his journey, saying, "I learned weapons from Sakra, Vayu, and the manifest Siva; and all the celestials, including Indra, are pleased with me, on account of my good behavior and concentration." After narrating his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri." |
| 165 Vaisampayana said, "The next morning, Dhananjaya and his brothers paid homage to Yudhishthira, the just king, who shone like the sun. Suddenly, celestial music and sounds of car-wheels and bells filled the air, and beasts and birds emitted joyful cries. Hosts of Gandharvas and Apsaras arrived in shining cars, following the lord of celestials, Indra, who came in a golden car, decorated with burnished gold, and descended, his beauty blazing like a thousand suns.Yudhishthira and his brothers worshiped him with due ceremony, offering flowers, incense, and prayers. Dhananjaya, with ascetic merit, stood humbly like a servant, his head bowed and his hands clasped together. Yudhishthira, delighted to see Arjuna's humility, smelled his crown and felt utmost bliss, his heart filled with joy and devotion.Indra blessed Yudhishthira, predicting his rule over earth and advising him to return to Kamyaka, where he would find success and happiness. He also praised Arjuna's strength and wisdom, saying, "You are the greatest of warriors, the most skilled in arms, and the most virtuous of men." Vaisampayana said that one who studies this meeting of Sakra with Pandavas with rapt attention, leading a Brahmacharya life, subduing senses and observing vows, will live a hundred years, free from disturbances, enjoying happiness and felicity, and attain the highest bliss." |
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| 166 Arjuna recounted his incredible experience in heaven to Yudhishthira, describing the intense penances he practiced to behold the lord of celestials. He followed the advice of a Brahmana and performed austerities, eventually encountering a being who turned out to be Shiva. They engaged in a fierce battle, with Arjuna using various weapons, but Shiva swallowed them up with ease. Arjuna used the Wind-god's weapon, but Shiva baffled it with a smile. He then used the Varuna and Salava weapons, but Shiva swallowed them up too, seemingly amused by Arjuna's efforts. Finally, Arjuna used the Brahma weapon, which Shiva baffled, leaving Arjuna exhausted and falling to the ground.Shiva then vanished, only to reappear with Uma, his consort, and grant Arjuna the Pasupata weapon. Shiva warned Arjuna not to use it against mortals, as it could consume the universe. Arjuna was overjoyed and grateful for the weapon, which he knew would make him invincible. He bowed down to Shiva, thanking him for the blessing. Yudhishthira praised his brother's bravery and devotion, and Arjuna concluded his tale, proud of his achievement.The Pandavas were amazed by Arjuna's story, and they all bowed down to Shiva, grateful for his blessing. Arjuna knew that with the Pasupata weapon, he could overcome any foe, and he felt a sense of pride and accomplishment. He had faced the lord of celestials and emerged victorious, and he knew that he would always be grateful for the experience. |
| 167 Arjuna recounted his incredible experience in heaven to Yudhishthira, describing in vivid detail how he met Indra, the king of the celestials, and learned the secrets of weapons from him. Indra, pleased with Arjuna's devotion and bravery, granted him the celestial weapons and took him on a journey through the celestial regions, showing him the magnificent abodes
of gods and sages. He saw the beauty of the divine palaces, the glory of the celestials, and the splendor of the heavens.Indra also showed Arjuna the various realms, including the abode of Brahma, the creator, and the region of Vishnu, the preserver. Arjuna marveled at the grandeur of the divine realms and felt honored to have been granted such a vision. Indra then took him to the court of the gods, where he met the various deities and was blessed by them. He saw the great seer Agastya and other sages, who praised his devotion and valor.Arjuna described how he learned various divine arts and gained knowledge about the celestial weapons, which would aid him in his future endeavors. He felt a sense of fulfillment and pride, knowing that he had been granted such a rare and precious opportunity. The Pandavas listened with rapt attention, admiring Arjuna's courage and the divine favor he had received. Arjuna's recounting of his celestial journey left them in awe of his achievements and the divine blessings he had received. |
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| 168 Yudhishthira, upon hearing Arjuna's account of his celestial journey, was filled with admiration and awe. He praised his brother for his bravery and the divine favor he had received. Yudhishthira expressed his happiness at Arjuna's safe return and the knowledge and weapons he had acquired. He acknowledged the importance of the celestial weapons and the strength they would bring to their cause.The Pandavas, rejoicing at Arjuna's return, celebrated with great enthusiasm. They offered prayers and performed rituals to honor the gods and express their gratitude for the blessings they had received. The festive atmosphere was filled with joy and excitement as the Pandavas prepared for their future endeavors with renewed vigor and confidence.The celestial beings who had visited the Pandavas also rejoiced at the successful return of Arjuna and the favorable outcome of his journey. They praised the Pandavas for their perseverance and the divine favor they had received. The Pandavas, now equipped with celestial weapons and blessings, felt prepared to face any challenges that lay ahead. Their hearts were filled with hope and determination as they continued their journey, guided by the divine grace they had received. |
| 169 The Pandavas, now reunited with Arjuna and fortified by the divine blessings and celestial weapons he had acquired, prepared to embark on their next adventure. Their spirits were high, and they were filled with a sense of purpose and destiny. The celestial weapons and knowledge they had gained would serve them well in their future endeavors, and they were determined to use them for the greater good.As they set out on their journey, they were accompanied by celestial beings and divine entities who offered their guidance and support. The Pandavas felt a deep sense of gratitude for the divine favor they had received and were determined to honor the blessings by fulfilling their mission.The story of Arjuna's celestial journey and the divine favor bestowed upon the Pandavas became a source of inspiration and hope for them. They continued their quest with renewed energy and confidence, ready to face any obstacles that lay ahead with the strength and wisdom they had acquired. Their journey was far from over, but they were prepared to meet the challenges with courage and determination, guided by the divine grace that had been bestowed upon them. |
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| 170 Arjuna said, "The Nivata-Kavachas unleashed a mighty shower of rocks, like trees, upon me. But I crushed them with swift-speeding arrows, like thunderbolts, issuing from Mahendra's weapon. When the rocks turned to powder, a fire emerged, and the rocky dust fell like flames. Then, a mightier shower of water fell, with currents like an axle, covering the entire firmament. The pouring rain, blowing wind, and roaring Daityas made it impossible to perceive anything. The showers bewildered me, touching heaven and earth, and incessantly falling on the ground. |
| 171 Arjuna continued, "The Nivata-Kavachas, resorting to illusions, fought me with all their might. But I, relying on the energy of visible weapons, struck them down with my arrows, severing their heads and sending them to the ground. The Daityas, overwhelmed by my prowess, suddenly withdrew their illusions and fled to their city. And when they had fled, I beheld a grisly sight - hundreds and thousands of their slain bodies, their weapons shattered, their ornaments and limbs torn asunder. |
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| 172 Arjuna continued, "I saw a wonderful city, Hiranyapura, moving through the air, filled with gems and trees, and inhabited by the Paulamas and Kalakanjas. Matali told me it was created by Brahma for the Kalakeyas, and was impregnable even to the celestials. I determined to destroy it with the thunderbolt weapon. The Kalakanjas attacked me, but I resisted their weapons and confounded them with my strength. I severed their heads and obstructed their escape. The city moved through the sky, but I attacked it with celestial weapons. The city fell to the earth, and the Kalakanjas were wounded by my iron arrows. I then fixed the Raudra weapon, which destroyed the Danavas and their city. I saw various forms of beasts and celestials, and the universe was filled with beings of various shapes. The Danavas were slain, and their wives lamented. The city vanished, and Matali took me to Indra's abode. Indra was pleased, and said, 'Well done!' He praised my feat, and said I would always remain calm in battle and conquer all enemies. |
| 173 Arjuna continued, "Indra, the king of the celestials, looked at me with confidence and said, 'Arjuna, you have proven yourself worthy of possessing all the celestial weapons. No man on earth will be able to overpower you, for you have the strength and the courage to wield these weapons.' He then gifted me a golden garland, a shell called Devadatta that roared like thunder, and a suit of impenetrable celestial mail that would protect me from harm. Indra himself placed a diadem on my head, a symbol of my status as a hero. He also presented me with unearthly apparels and ornaments, elegant and rare, that shone like the sun. |
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| 174 Vaisampayana continued, "The next morning, Yudhishthira, with great eagerness, asked Arjuna to show him the celestial weapons. Arjuna, with extreme purity and devotion, exhibited the weapons given by the celestials. As he displayed the weapons, the earth trembled with fear, rivers churned with agitation, rocks split with mighty force, and the air was still with anticipation. The sun and fire lost their luster, and the Vedas ceased to shine with their usual radiance. Creatures from the earth's interior, overwhelmed with terror, surrounded Arjuna, trembling and begging for mercy. |
| 175 Janamejaya asked Vaisampayana about the Pandavas' activities after Arjuna returned from Indra's abode, where he had honed his skills and acquired celestial weapons. Vaisampayana replied that they spent four years in the pleasure-gardens of Kubera's palace, sporting and practicing arms. Arjuna, ever intent on arms, ranged at large, bow in hand, surveying the peerless and various pleasure-grounds filled with diverse trees. The Pandavas, having obtained a residence through the grace of king Vaisravana, cared not for the prosperity of men. And, O king, that period of their lives passed peacefully. |
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| 176 Vaisampayana said, "The Pandavas left their happy home in the beautiful mountain and proceeded to Kailasa, where they beheld elevations, defiles, and various wild animals. They crossed Kailasa and reached the hermitage of Vrishaparba, where they were received with hospitality. They narrated their story to Vrishaparba and spent a pleasant night in his sacred abode. They then proceeded to the jujube tree called Visala and took up their quarters there. They reached the lake of Kuvera, frequented by gods and Siddhas, and lived there, renouncing all grief. They then proceeded to the realm of Suvahu, king of the Kiratas, and were welcomed by him. They stayed there for a night and then repaired to the mountain in the vicinity of the Yamuna, where they found the great forest of Visakhayupa and made it their home. They dwelt there for a year, engaged in hunting and asceticism. In the twelfth year of their sojourn, they repaired to the borders of the desert and dwelt by the Saraswati, subsisting on things ground with stone. They were met by the dwellers of Dwaitabana, who were engaged in asceticism and religious ordinances. |
| 177 Janamejaya asked Vaisampayana how Bhima, with the strength of ten thousand elephants, could be stricken with panic at the sight of a snake. Vaisampayana replied that Bhima, roaming in the Himalayan forest, came across a beautiful spot frequented by gods and Gandharvas. He beheld lovely streams, shady trees, and forests of deodar and sandal trees. With his mighty strength, he killed many wild boars and antelopes, and pulled out trees by the roots. His shouts and roars caused the earth to resound, and lions and elephants fled in fright. He then came across a colossal serpent, which seized him in its grip, and despite his struggles, he lost all consciousness and strength. The serpent's boon had overpowered him, and he was unable to extricate himself. |
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| 178 Vaisampayana continued, "Bhima, overpowered by the snake, asked it to reveal its identity and purpose. The snake, revealing itself as Nahusha, a sage king and Bhima's ancestor, told him that it had been cursed by Agastya for affronting Brahmanas. Nahusha had been granted a boon that any being coming within its reach at a certain time would lose their strength. Bhima, despite his strength, had fallen prey to this curse. Nahusha revealed that it had been searching for someone to answer its questions and free it from the curse. Bhima, resigned to his fate, lamented the loss of his strength and the impact on his brothers and mother. Meanwhile, Yudhishthira, sensing ill omens, set out to search for Bhima, following his footprints and finding signs of his struggle with the snake. He eventually found Bhima caught in the snake's folds in a mountain cavern. |
| 179 Yudhishthira found Bhima coiled by the serpent Nahusha and asked him to free his brother. Nahusha refused, saying he had obtained Bhima as food after a long time and would not let him go. Yudhishthira offered to give him other food, but Nahusha insisted that he had been ordained to eat whatever came to his place, including Yudhishthira the next day. Yudhishthira asked Nahusha to ask him questions, and if answered correctly, he would free Bhima. Nahusha agreed and asked about the characteristics of a Brahmana and what should be known. Yudhishthira replied that a Brahmana is one who has truth, charity, forgiveness, and benevolence, and that the object to be known is the supreme Brahma, which is beyond happiness and misery. Nahusha was impressed with Yudhishthira's answers and finally agreed to free Bhima, acknowledging that he had been defeated by Yudhishthira's wisdom. |
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| 180 Yudhishthira asked the serpent Nahusha about the path to salvation. Nahusha replied that one should give alms, speak kind words, tell the truth, and avoid harming creatures. Yudhishthira asked about the relative importance of these virtues, and Nahusha explained that their value depends on their objective utility. Yudhishthira then asked about the translation of the soul to heaven and its enjoyment of the fruits of
its actions. Nahusha explained that the soul transmigrates through different states, including human and animal forms, based on its actions. The wise and regenerate man, however, reposes his soul in the Supreme Spirit. |
| 181 As the Pandavas dwelled in the forest, the rainy season arrived, bringing relief from the heat. The skies were filled with rumbling clouds, and the earth was covered in grass and water. Rivers swelled, and animals rejoiced. The sounds of birds, frogs, and other creatures filled the forest. The season passed, and autumn arrived, bringing clear skies, limpid rivers, and pleasant nights. The Pandavas roamed by the river Saraswati, enjoying its sacred baths and pleasant waters. They spent the auspicious night of the full moon in Kartika with righteous saints devoted to penance. As the dark fortnight began, they entered the Kamyaka forest with Dhananjaya, their charioteers, and cooks. The season of autumn was joyous and pleasant for the magnanimous sons of Pandu, filled with beauty and delight. The forest was overrun with grass, and the firmament shone brightly. The Pandavas' joy was great as they roamed by the river Saraswati, surrounded by the sights and sounds of nature's splendor. |
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| 182 Krishna arrived at the forest of Kamyaka, where the Pandavas were living in exile. He was accompanied by Satyabhama and greeted Yudhishthira, Bhima, and the twins. Krishna praised Yudhishthira for his virtue and adherence to duty, and offered his support in the upcoming battle against the Kurus. Markandeya, a wise and ancient saint, also arrived and was honored by the Pandavas and Krishna. Yudhishthira asked Markandeya about the nature of fate and the consequences of human actions. Markandeya explained that the destiny of all creatures is determined by their actions in this life, and that they will reap the fruits of their deeds in the next life. He also described the characteristics of men who attain happiness in this life and the next, and those who do not. Markandeya encouraged Yudhishthira to remain steadfast in his virtue and assured him that he would ultimately attain the supreme region, the abode of all virtuous men. |
| 183 Markandeya regaled the Pandavas with the tale of a young prince from the Haihaya dynasty, who had inadvertently committed a grave sin while out hunting. Mistaking a Brahmana for a deer, the prince had slain the holy man. Overcome with grief and remorse, the prince and his companions sought out the counsel of their elders, hoping to find a way to atone for their actions. |
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| 184 Markandeya regaled the Pandavas with the tale of a spirited debate between the revered sage Atri and the wise Gautama. The two scholars engaged in a heated discussion regarding the greatness of King Vainya, with Atri extolling the monarch's virtues and comparing him to the mighty Indra. Gautama, however, disagreed, asserting that Indra was the sole lord of all creatures. |
| 185 Markandeya continued, "Saraswati, the goddess of knowledge, was approached by Tarkshya, a wise and intelligent Muni, who sought guidance on the path to virtue. Tarkshya asked, 'Oh beautiful lady, what is the best way to live a life of virtue? How can one attain the supreme beatitude?' Saraswati replied, 'One who studies the Vedas, perceives the supreme Godhead in its true form, and lives a life of sanctity and equanimity will attain the highest regions of bliss.' |
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| 186 Markandeya regaled Yudhishthira with the tale of Vaivaswata Manu, a mighty Rishi and the son of Vivaswan. Manu's severe penance in the jujube forest of Visala lasted for 10,000 years, during which he stood on one leg and held his arm aloft. A fish, actually Brahma in disguise, approached him and begged for protection from larger fish. Moved by pity, Manu raised the fish in a series of vessels, gradually increasing in size, until it outgrew the Ganga and had to be released into the sea. |
| 187 Markandeya told Yudhishthira about Vaivaswata Manu, who performed severe penance for 10,000 years. A small fish, actually Brahma in disguise, approached Manu and begged for protection from larger fish. Manu, moved by pity, saved the fish and raised it in a series of vessels, gradually increasing in size. When the fish outgrew the Ganga, Manu released it into the sea. |
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| 188 Markandeya told Yudhishthira about the Deity who created the universe. This Deity, Narayana, is the Source of all things, the Eternal, and the Unchangeable. He is the Creator and Destroyer of all, and has many forms, including Vishnu, Brahma, and Siva. He is present in all sacrifices and is worshipped by those who know the Vedas. He supports the earth and has raised it from the waters in the past. He creates and destroys the universe in cycles, and his energy is the source of all creation. He is the flame, wind, sun, and fire, and his pores are the stars in the firmament. He is the ocean, the mines of gems, and the cardinal points. He is the reward of sacrifices and asceticism, and is attained by those who have subdued their wrath and have tranquil souls. He creates himself in new forms to restore tranquility when virtue and morality decrease. He assumes human form to exterminate evils and preserve rectitude. In the Kali age, he becomes dark in hue, and when the end of the Yuga comes, he destroys all creatures as Death. He is the Soul of the universe, the source of happiness, and the humbler of pride. He is omnipresent, infinite, and the Lord of the senses. Alone, he sets the wheel of Time in motion, and his prowess is great. |
| 189 Markandeya told Yudhishthira about the future of the world in the Kali age. Morality will decrease, and sin will increase. People will be deceitful and avaricious, and men will live for only 16 years. Women will choose their own husbands, and men will rob each other. The world will be filled with mleccha behavior, and the orders of society will disappear. People will no longer trust each other, and the whole world will be filled with sin. The end of the Yuga will come when men will slay each other, and the world will be filled with terror. Then, a Brahmana named Kalki will be born, and he will restore order and peace. He will be the king of kings and will destroy all things, inaugurating a new Yuga. The creation will begin anew, and men will be distributed into the four orders. The Krita age will begin again, and prosperity, abundance, health, and peace will return. |
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| 190 Markandeya continued, "Kalki will exterminate thieves and robbers, and establish a new Yuga. He will give the earth to Brahmanas and reestablish virtue. People will imitate his conduct, and prosperity will return. Men will once again practice religious rites, and sacrifices will be performed. Brahmanas will be good and honest, and rulers will govern virtuously. The Vaisyas will be devoted to their duties, and Sudras will serve the three higher orders. This is the course of the Krita age. I have told you everything, O Yudhishthira. Always fix your soul on virtue, and never humiliate a Brahmana." |
| 191 King Parikshit married a maiden named Susobhana, who was actually the daughter of the frog king Ayu. When she disappeared into a tank, Parikshit ordered the slaughter of all frogs, but was eventually reunited with her. Their son Sala pursued a deer while hunting, and his charioteer told him about Vamadeva's Vami horses, which were fleet as the mind. Sala obtained the horses but refused to return them, prompting Vamadeva to curse him. Vamadeva's disciples asked for the horses' return, but Sala's son Dala refused. Vamadeva then summoned four Rakshasas to slay Dala, who was then succeeded by his brother Vala. Vala's son Senajita was slain by an arrow shot by his father, and Vamadeva was eventually given the Vami horses by Dala's queen, who had saved the royal race. The queen asked Vamadeva to free her husband from sin and grant her the boon of ruling the kingdom, which was granted. |
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| 192 Yudhishthira asked Markandeya about the meeting of Vaka and Indra. Markandeya told him that after the conflict between the gods and Asuras, Indra became the ruler of the three worlds and was filled with joy. He surveyed his happy subjects and cast his eyes on various auspicious places. He then descended to the earth and proceeded to a delightful asylum where he met Vaka. Vaka worshipped Indra and Indra asked him about the sorrows of immortals. Vaka replied that the evils of immortality include separation from loved ones, companionship with the wicked, and dependence on others. He also mentioned the calamities suffered by various beings, including the gods. Indra then asked about the joys of immortals, and Vaka replied that happiness lies in living a simple life, cooking one's own food, and eating with guests and servants. He also emphasized the importance of treating guests and servants with respect and honoring Brahmanas with food and gifts. Indra was pleased with Vaka's words and returned to heaven. |
| 193 Markandeya began to tell the Pandavas about the greatness of royal Kshatriyas, who were known for their bravery, wisdom, and generosity. He recounted a story about two kings, Suhotra of the Kuru race and Sivi, son of Usinara, who met on the road. Both kings were proud and refused to give way to each other, considering themselves equal in qualities and achievements. |
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| 194 Markandeya continued, "Listen now to another story. One day as king Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, there came unto him a Brahmana desirous of soliciting wealth for his preceptor, and approaching the king, the Brahmana said, 'O king, I beg of thee wealth for my preceptor according to my covenant.' And the king said, 'O Holy One, tell me what thy covenant is.' And thereupon the Brahmana said, 'O king, in this world when men are asked for alms, they entertain contempt for him that asketh it. I therefore, ask thee, O king, with what feelings thou wilt give me what I ask and upon which I have set my heart.' And the king replied saying, 'Having given away a thing, I never boast of it. I never also listen to solicitations for things that cannot be given. I listen, however, to prayers for things that can be given and giving them away I always become happy. I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!' And the Brahmana then obtained from the king a thousand kine and went away." |
| 195 Markandeya continued to regale the Pandavas with stories of the good fortune of royal Kshatriyas. He told them of two kings, Vrishadarbha and Seduka, who were renowned for their knowledge of morals and warfare. Seduka was aware that Vrishadarbha had taken a vow to only give gold and silver to Brahmanas, and he respected this vow. |
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8 Markandeya-Samasya Parva 10 61.6 51:20
| 198 Markandeya told the Pandavas about a royal sage, Indradyumna, who fell from heaven and asked if Markandeya knew him. Markandeya replied that as a wandering Rishi, he didn't have knowledge of Indradyumna's pursuits. Indradyumna then asked if there was anyone older than Markandeya, who replied that an owl named Pravarakarna was older. They went to see the owl, who didn't know Indradyumna but directed them to a crane named Nadijangha, who was even older. The crane didn't know Indradyumna either but sent them to a tortoise named Akupara, who was older still. Akupara recognized Indradyumna and told how he had performed many sacrifices and given away cows, which had created the lake where they stood. A celestial voice then called Indradyumna to heaven, praising his virtues. Indradyumna returned the old sages to their homes and ascended to heaven. Markandeya concluded that virtue is essential to gain heaven, and the Pandavas praised him for helping Indradyumna regain his place in heaven. |
| 199 Markandeya told the Pandavas about Indradyumna, a royal sage who fell from heaven and returned to the celestial realm through his virtuous deeds. Indradyumna had performed many sacrifices and given away cows to Brahmanas, creating a lake with their footsteps. When he fell from heaven, he sought Markandeya's help to regain his place. Markandeya, an owl, a crane, and a tortoise joined Indradyumna on his journey, with each animal directing them to the next older being. |
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| 200 Yudhishthira asked Markandeya about King Kuvalaswa, who changed his name to Dhundhumara. Markandeya began the story, saying that Kuvalaswa was a great king of the Ikshvaku race who underwent a name change due to his association with the Rishi Utanka. Utanka had performed severe penances to gratify Vishnu, who eventually appeared before him. Utanka praised Vishnu with hymns, and Vishnu was pleased, offering him a boon. Utanka asked for his heart to always rest on virtue, truth, and self-content, and for his devotion to always turn to Vishnu. Vishnu granted this and also gave Utanka a yoga power to achieve a great feat for the dwellers of Heaven and the triple world. |
| 201 Markandeya told Yudhishthira about the lineage of King Kuvalaswa, who was a descendant of Ikshvaku and ruled Ayodhya with great wisdom and courage. Kuvalaswa had 21,000 sons, and was known for his exceptional bravery and virtue. He excelled his father, Vrihadaswa, in every quality, and was installed as the king by his father before he retired to the forest. |
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| 202 Markandeya told Yudhishthira about the Daitya Dhundhu, who was the son of Madhu and Kaitabha. These two Danavas were slain by Vishnu, who had been asleep on the hood of the snake Sesha. When Madhu and Kaitabha threatened Brahma, Vishnu awoke and offered them a boon. They asked him to ask for a boon in return, and Vishnu requested that they allow themselves to be slain by him for the good
of the world. They agreed, on the condition that they be slain in an uncovered space and that they become his sons. Vishnu searched but could not find an uncovered space, so he used his discus to cut off their heads on his own thighs. |
| 203 Markandeya told Yudhishthira about Dhundhu, the son of Madhu and Kaitabha, who had obtained a boon from Brahma that he could only be slain by someone who was invincible. Dhundhu lay in a subterranean cave, breathing fiercely and performing ascetic penances to destroy the triple world. King Kuvalaswa, filled with Vishnu's energy, marched towards Dhundhu with his 21,000 sons. The gods showered flowers, and celestial drums sounded as Kuvalaswa approached. Dhundhu swallowed the weapons hurled at him and vomited fiery flames, consuming all of Kuvalaswa's sons. The king then used the Brahma weapon to slay Dhundhu, relieving the triple world of its fears. The gods blessed Kuvalaswa, granting him invincibility, wealth, and friendship with Vishnu. Kuvalaswa's three remaining sons, Dridaswa, Kapilaswa, and Chandraswa, continued the Ikshvaku line. Listening to this story brings virtue, children, long life, and good fortune. |
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| 206 Markandeya continued, "The fowler then said, 'O Brahmana, virtue is a means of attaining salvation. It is the supreme path. O best of Brahmanas, I shall tell you what is considered the chief virtue. O Brahmana, that which is regarded as the chief virtue is abstention from injuring any creature, truthful speech, gift, study of the Vedas, and abstention from anger. O Brahmana, these five virtues are considered as the chief virtues. And, O Brahmana, they are regarded as the duties of a Brahmana. And, O Brahmana, he who is engaged in the study of the Vedas, and who is true to his own duties, is considered as a virtuous man. |
| 207 The fowler continued, "O Brahmana, destiny is powerful and difficult to overcome. My deeds may seem cruel, but I am trying to erase my past sins. I am a mere agent of fate, like the executioner who carries out the deeds ordained by the gods. Even animals that are slain become instruments for good, as their meat is used to feed gods, guests, and servants, and to propitiate the ancestors. King Sivi and King Rantideva attained heaven by giving away their own flesh and distributing food with meat every day. Sacred fires consume animal food, and animals are sacrificed at rituals. Whoever partakes of animal food after offering it to the gods and ancestors is not polluted. King Saudasa, under a curse, preyed upon men, showing that karma is powerful. I atone for my karma through charity, truth, and respect for Brahmanas. Even agriculture and walking can harm animal life. All creation is full of life, and we unconsciously destroy living organisms. The commandment not to harm any creature was ordained by the ignorant. No one is free from the sin of harming animal life, not even sages. Good men perpetrate wicked acts, and friends may not agree. This reversal of natural order is seen everywhere. Whoever sticks to their occupation acquires great reputation." |
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| 9 Draupadi-Satyabhama Samvada 3 11.2 9:20
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10 Ghosha-yatra Parva 27 98 1:21:40
| 211 Markandeya continued, "The Brahmana eagerly sought the fowler's wisdom, asking him to elaborate on the virtues of sattwa, rajas, and tamas. The fowler obliged, explaining that tamas is characterized by spiritual ignorance, manifesting as foolishness, senselessness, and a tendency to dream. He described how individuals under the influence of tamas are often idle, unenergetic, and prone to anger and haughtiness. |
| 212 The fowler elaborated on the intricate relationship between the vital force (prana) and the earthly element (matter), explaining how they combine to form the corporeal body. He delved into the specifics of the vital air (breath of life), describing how it animates the body and enables it to perform various functions. |
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| 213 Markandeya continued, "The fowler took the Brahmana to his parents, who were overjoyed to see their son's devotion and praised him for his exceptional piety and self-control. They expressed their heartfelt satisfaction with his diligent care and attention, and the fowler proudly introduced the Brahmana to them. They exchanged warm pleasantries, and the fowler elaborated on how he revered his parents as his supreme idols, worshiping them with the same devotion one would offer to gods. He dedicated his life, resources, and energies to their service, considering it his highest duty to please them, even if it meant sacrificing his own interests and desires. He firmly believed that serving them was equivalent to perpetually keeping up the sacred fire, a virtue that would bring him eternal prosperity and happiness. He considered it the eternal and invariable duty of all householders to prioritize their parents' well-being and happiness above all else." |
| 214 The fowler revealed to the Brahmana that he was once a Brahmana himself, well-versed in the Vedas and accomplished in the Vedangas. However, he was degraded to his current state as a punishment for harming a rishi with his arrow while hunting. The rishi, wounded and angered, cursed him to be born as a cruel fowler in the Sudra class, a fate that the fowler accepted with remorse. |
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| 215 The fowler and the Brahmana continued their conversation, discussing the nature of happiness and misery, and the importance of spiritual wisdom. The fowler shared his understanding that all creatures are subject to both happiness and misery, and that one should not grieve over things that are beyond their control. He emphasized the importance of contentment and indifference to worldly affairs, and the need to focus on spiritual growth and self-improvement. |
| 216 Markandeya told Yudhishthira the story of how the fire-god, Agni, hid in water and how Angiras became the temporary fire-god. Angiras performed a penance that surpassed Agni's splendor, causing Agni to feel threatened and depressed. Angiras encouraged Agni to reclaim his rightful place as the fire-god, and Agni agreed on the condition that Angiras become his first child. Thus, Vrihaspati was born, and the gods accepted Angiras' explanation. |
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| 217 Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her. His son Vrihaspati, O king, was very famous, large-hearted and of great bodily vigour. His genius and learning were profound, and he had a great reputation as a counsellor. Bhanumati was his first-born daughter. She was the most beautiful of all his children. Angiras's second daughter was called Raga. She was so named because she was the object of all creature's love. Siniwali was the third daughter of Angiras. Her body was of such slender make that she was visible at one time and invisible at another; and for this reason she was likened to Rudra's daughter. Archismati was his fourth daughter, she was so named from her great refulgence. And his fifth daughter was called Havishmati, so named from her accepting havis or oblations. The sixth daughter of Angiras was called Mahismati the pious. O keen-witted being, the seventh daughter of Angiras is known by the name of Mahamati, who is always present at sacrifices of great splendour, and that worshipful daughter of Angiras, whom they call unrivalled and without portion, and about whom people utter the words kuhu kuhu wonder, is known by the name of Kuhu.' |
| 218 Markandeya continued, "Vrihaspati's sons, all embodiments of fire, were Sanju, Bharadwaja, Bharata, and others, each with remarkable characteristics. Sanju's son, the blazing fire, had three daughters and a son, Bharata, who was honored with oblations at sacrifices. Bharadwaja's wife, Vira, bore him a son, Vira, who was worshipped like Soma. Siddhi, son of Bharadwaja and Sarayu, enveloped the sun with his splendor, while Nischyavana, another son, praised the earth. Satya, a sinless fire, was the son of Vrihaspati, followed by Swana, who generated diseases; Viswajit, who was victorious over the universe; Viswabhuk, who digested food; Vadava, the terrible water-drinking sea fire; and Swishtakrit, who made oblations excellent. The daughter, Manyauti, also known as Swaha, had three sons: Kama-fire, the embodiment of desire; Amogha, the invincible fire, destroyer of enemies; and Uktha, the means of salvation, praised by three Ukthas. These fires, each with unique qualities, were worshipped in various sacrifices and were associated with different aspects of the universe, demonstrating the diverse manifestations of fire in the world." |
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| 219 Markandeya continued, "Uktha's severe penance lasting many years aimed to create a pious son equal to Brahma. With the aid of five sacred fires and prominent sages, a bright energy arose, embodying the animating principle and displaying five colors. This celestial being, appertaining to five men, generated five tribes. After 10,000 years of penance, Uktha created the fire for the Pitris, followed by Vrihat and Rathantara (day and night), Siva, Indra, wind, fire, mind, senses, and other creatures. He also produced 25 beings, including Pranidhi, Bhanu, Saurabha, Anudatta, and 15 gods who obstruct sacrifices, divided into three classes. These gods, located in the world, disrupt heavenly sacrifices, but can be appeased by hymns. Vrihaduktha, another son of Tapa, is worshipped through Agnihotra sacrifices, and Rathantara's oblation is offered to Mitravinda. Tapa was overjoyed with his sons." |
| 220 Markandeya continued, "Tapa's son, Puranda, inherited his ascetic wealth, and another son, Ushma, was born, manifesting as vapor in all matter. A third son, Manu, officiated as Prajapati, creating the five Urjaskara fires, all bright as gold, which share the Soma drink in sacrifices. Bhanu, another son of Tapa, married Supraja and Brihadbhanu, and had six sons: Valada, the strength-giver; Manjuman, the terrible; Vishnu, the all-pervading; Agrayana, the first oblation; Agraha, the source of daily oblations; and Stuva, the sixth son. Nisa, Manu's wife, gave birth to a daughter, two Agnishomas, and five fire-gods, including Vaiswanara, the presiding deity of the clouds; Viswapati, the lord of all worlds; Swistakrit, the accomplisher of merit; Sannihita, the animator of bodies; Kapila, the propounder of Sankhya Yoga; Agrani, the receiver of offerings; Suchi, the rectifier of defects; Viti, the purifier; Devagni, the sacred fire; Dasyuman, the purifier of women; Suraman, the rectifier of death; and Agniman, the purifier of the sacred fire. Each of these fires has specific roles and rectification rites in the Agnihotra ceremony, ensuring the continuation of the sacred traditions." |
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| 221 Markandeya continued, "Swaha's wife Mudita gave birth to Advanta, a highly sacred fire considered the ruler and
inner soul of all creatures. This fire, also known as Grihapati, is ever worshipped at all sacrifices and conveys all the oblations that are made in this world. Swaha's son Adbhuta, the prince of the sky and lord of everything great, consumes the dead bodies of all creatures. His son Bharata, the first Kratu, is worshipped as Niyata at the performance of the Agnishtoma sacrifice. Adbhuta, afraid of contamination, hid in the sea, and Atharvan carried the oblations. The fire created various metals and materials, such as wood, stone, iron, and others, and was later revived by Bhrigu and Angiras. Atharvan found and revived the fire, which now carries oblations. The fire produced various rivers, considered mothers of fires, including the Indus, Ganges, and others. He had a wife Priya, with son Vibhu, and the fires, born from Atri's mind, are extensions of Brahma's spirit, destroying darkness. All fires are one and the same, like the Jyotishtoma sacrifice, and carry oblations to the gods when duly worshipped with various hymns. Thus, the adorable being, the first-born fire, must be considered as one, and is the destroyer of darkness." |
| 222 Markandeya continued, "Indra, seeking a leader to defeat the Asuras, heard a woman's cries for help. He found her held by Kesin, a powerful Asura. Indra challenged Kesin, who hurled a mace and a huge rock at him. Indra destroyed them with his thunderbolt, wounding Kesin, who fled in disgrace. Indra then asked the woman, 'Who are you, and whose wife are you, and what brings you here?' She replied, 'I am the daughter of the revered Brahmarshi, Kavama, and was practicing asceticism to gain a husband worthy of my devotion.' The Asura saw me and wanted to marry me against my will, but I refused.' Indra said, 'Choose a husband from the celestial army, and I shall grant you his hand.' She chose six husbands, but was not satisfied, seeking a greater warrior. Indra then suggested the Adbhuta fire as her husband, and she agreed. The fire begot a son, Kartikeya, a brilliant and courageous warrior. He was nurtured by the Krittikas, and became a great leader of the celestial army, defeating the Asuras and bringing peace to the gods. Kartikeya's glory and valor were renowned throughout the heavens, and his legend lived on forever." |
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| 223 Indra, accompanied by Devasena, sought the assistance of Brahma, the creator of the universe, to find a suitable husband for her, one who would possess unparalleled might, valor, and courage, and be able to conquer all the celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the evil-minded Daityas. Brahma, agreeing to their request, joined them on a journey to the sacrificial grounds of the celestial Rishis, where the Adbhuta fire, a powerful and majestic entity, was ceremoniously invited. The fire, overcome with desire for the Rishis' wives, who were renowned for their beauty and virtue, transformed into a household fire to be in their proximity, hoping to catch a glimpse of them. However, his love remained unrequited, and in despair, he retreated to a forest, intent on self-destruction, unable to bear the pangs of love. Meanwhile, Swaha, the daughter of Daksha, who had been searching for a vulnerability in the fire god's demeanor, discovered his secret longing for the Rishis' wives and devised a plan to disguise herself as them, hoping to satiate both her own desires and those of the lovelorn fire god, and unite with him in a union of love and passion." |
| 224 The beautiful Swaha, disguised as Siva, wooed Agni, who was smitten with love, and they united in a union that would change the course of destiny. They married, and Swaha held the semen in her hands, a symbol of their love and passion. To avoid scandal and protect the reputation of the Rishis' wives, she transformed into a bird and flew to the White Mountain, a place of great beauty and power. There, she threw the semen into a golden lake, a gesture that would lead to the birth of a legendary hero. |
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| 225 Markandeya continued, "When Skanda was born, fearful phenomena occurred. The nature of males and females, heat and cold, and other opposites was reversed. The planets and firmaments radiated light, and the earth rumbled. Rishis sought to restore tranquility, and some attributed the chaos to Agni's union with the Rishis' wives. Others blamed a bird, unaware that Swaha was the true author. She revealed her motherhood to Skanda, but the Rishis divorced their wives, except Arundhati. Viswamitra, who had followed Agni, knew the truth and performed ceremonies for Skanda, proclaiming his virtues. The celestials, fearing Skanda's prowess, asked Sakra to kill him, but he refused, citing Skanda's invincibility. The gods then sent the Mothers to kill Skanda, but they were dispirited by his might and sought his protection, adopting him as their son. Agni honored his son, and the Mothers, including the irascible daughter of the Sea, nursed and guarded Skanda. Agni transformed into a trader with a goat's mouth, bringing toys to his child. |
| 226 Markandeya continued, "The planets, Rishis, Mothers, Agni, and numerous celestial courtiers attended Skanda, the mighty son of Agni. Indra, seeking victory but doubtful of success, mounted his elephant Airavata and advanced with the gods, armed with his trusty thunderbolt. Skanda, determined to defend himself, marched forward to meet Indra, and let out a fearful war-cry that stunned the celestial army. The gods were paralyzed with fear, unable to move or fight. |
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| 227 Markandeya continued, "When Skanda was struck by the thunderbolt, male and female children were born, including the terrific creatures that spirit away little children. These children adopted Visakha as their father. Bhadrasakha, with a goat-like face, was surrounded by his sons and daughters, whom he guarded carefully. Skanda is thus considered the father of Kumaras (little children). Those desiring sons worship Rudra and Uma, and are blessed with sons. The Fire-god's daughters, Tapa, went to Skanda, who granted their wish to become respected mothers of the world. He repeated, 'Ye shall be divided into Siva and Asiva.' The mothers established Skanda's sonship and departed, leaving behind their powerful son Sisu, born with Skanda's blessing. Sisu is known as the eighth or ninth hero, depending on whether the goat-faced Bhadrasakha is included. The sixth face of Skanda, like a goat, is situated in the middle and is regarded by the mother. This face created the divine energy and is considered the best of all his heads." |
| 228 Markandeya continued, "Skanda, adorned with gold and dressed in red, granted boons and was brave, youthful, and handsome. The goddess of fortune, looking like a lotus, rendered her allegiance to him. Brahmanas worshipped him, and the Maharshis said, 'O thou born of the golden egg, mayst thou be prosperous and become an instrument of good to the universe!' Skanda replied, 'I shall remain thy humble servant, I covet not thy sovereignty.' Sakra said, 'Thy prowess is unrivalled, O hero, do thou vanquish the enemies of the gods.' Skanda took the leadership of the celestial forces for the destruction of the Danavas, and was anointed by Indra and the gods. The golden umbrella held over his head looked like a halo of blazing fire. Rudra, the Fire-god, honored him, and Skanda was known as the son of Rudra. He was clad in red cloths, and his ensign was a red cock. The presiding deity of victory advanced before him, and he was surrounded by Apsaras, Pisachas, and gods. He married Devasena, and the gods of prosperity served him diligently. Skanda attained celebrity on the fifth lunar day, and the sixth day was considered auspicious." |
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| 229 Markandeya continued, "The six ladies, wives of the seven Rishis, were cast out by their husbands and adopted Skanda as their son. Skanda granted them his protection and promised to repay the obligation he owed to them. Sakra asked Skanda to consult Brahma to fill the room of the fallen star, Rohini. Krittika was assigned
a place in the heavens, presided over by Agni. Vinata asked Skanda to live with her always. The mothers, Brahmi, Maheswari, etc., desired to be Skanda's mothers and asked him to grant them offspring. Skanda replied that he could give them other offspring, but not those already given away. The mothers desired to eat up the progeny of the other mothers and their guardians. Skanda granted them progeny and a fierce spirit. A fiery being came out of Skanda's body to devour the progeny of mortal beings. This being was called Skandapasmara, a spirit of evil. Other evil spirits, like Putana Rakshasi, Sita Putana, and Raivata, afflict children. These spirits are propitiated with offerings and worship of Skanda. When honored, they bestow valour and long life. |
| 230 Skanda's mothers, wives of the seven Rishis, adopted him as their son. They had been disowned without cause and requested Skanda's protection. Skanda granted them his protection and promised to repay his obligation. Evil spirits like Putana Rakshasi, Sita Putana, and Raivata afflict children. Skanda created a fiery being, Skandapasmara, to devour mortal progeny. These spirits are propitiated with offerings and worship of Skanda, bestowing valour and long life. Skanda's worship protects against diseases and afflictions caused by evil spirits. He is the son of Rudra, leader of celestial forces, and destroyer of enemies of the gods. His worship is essential for children's well-being and protection against evil spirits. Skanda's mothers, including Kadru, Arya, and Lohitayani, are also worshipped for their benevolent influence. |
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| 233 Vaisampayana said, "Krishna, also known as Janardana, bid farewell to the Pandavas and Brahmanas, including Markandeya, and called for Satyabhama. She embraced Draupadi and spoke words of encouragement, predicting that she would soon regain the earth and see her enemies punished. Satyabhama reassured Draupadi that her brave sons, fathered by the Pandavas, were well and skilled in weapons, and were being cared for by Subhadra, Kesava, and others in Dwaravati. She mentioned that Prativindhya, Sutasoma, Srutakarman, Satanika, and Srutasena were all thriving and delighting in their life at Dwaravati, just like Abhimanyu. Satyabhama also assured Draupadi that her own mother-in-law and the Andhakas and Vrishnis, including Rama, held the children in high affection, equal to their love for Pradyumna. She comforted Draupadi, saying that her sons would soon reunite with her and that she would behold the earth ruled by Yudhishthira after the Kurus' defeat. With these kind words, Satyabhama joined Krishna in his chariot, and they departed for their city, leaving the Pandavas to return to their own path, comforted by her promises." |
| 234 Janamejaya asked Vaisampayana about the Pandavas' life in the forest, and Vaisampayana replied that they roamed the woods, receiving visits from venerable ascetics who came to pay their respects. One such Brahmana, well-known for his eloquence, visited the Pandavas and later went to the court of Dhritarashtra, where he spoke of their hardships and the sufferings of Krishna, who was once surrounded by heroes but was now helpless and overwhelmed with grief. |
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| 235 Sakuni, aided by Karna, spoke to Duryodhana, "Now that you've exiled the Pandavas, rule the earth without rivals! You've acquired the prosperity that once belonged to Yudhishthira, which we once saw with heavy hearts at Indraprastha. All kings now pay tribute to you, and the earth with all its wealth, mountains, forests, towns, cities, and mines is yours. You shine like the Sun among the gods, surrounded by the Kurus, like Yama by the Rudra or Vasava by the Maruts. Let us go and see the Pandavas, who are now in poverty and adversity, living in the wilderness with a multitude of Brahmanas. Behold them in their humble home, divested of sovereignty and prosperity, and let them behold your glory, like Yayati in his prosperity. The happiness of seeing your foes in grief is greater than any other happiness. Let your wife, dressed in costly robes and ornaments, look at Krishna in barks and deer-skins, and enhance her grief. Let the daughter of Drupada reproach herself, divested of wealth and prosperity, and feel sorrow upon beholding your wife decked in ornaments. You will derive greater happiness from beholding your foes in adversity than from acquiring wealth or kingdom." Having spoken, Karna and Sakuni remained silent, leaving Duryodhana to ponder their words. |
| 236 Duryodhana was pleased with Karna's words but soon became melancholy, saying, "I won't obtain permission to visit the Pandavas. King Dhritarashtra grieves for them and thinks they've become more powerful due to their ascetic austerities. If he understands our motives, he won't grant permission." Karna replied, "Contrive a plan with Sakuni and Dussasana to visit the woods under the pretext of supervising our cattle stations. Kings should frequently visit their cattle stations, so your father will grant permission." Sakuni agreed, and they laughed together, giving each other their hands. They went to see the chief of Kurus, Dhritarashtra, to put their plan into action. |
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| 237 Dhritarashtra's son Duryodhana, with Karna and Sakuni, approached the king and asked permission to visit their cattle stations in the woods. A cowherd named Samanga, instructed by them, spoke to the king about the cattle. Dhritarashtra was hesitant, knowing the Pandavas were in the area, but Sakuni assured him that Yudhishthira and his brothers were virtuous and would not cause trouble. The king granted permission, but not willingly. Duryodhana, accompanied by Karna, Dussasana, Suvala's son, and thousands of others, set out for the lake Dwaitavana. The procession included thousands of cars, elephants, horses, foot-soldiers, shops, pavilions, and traders. The uproar was like a deep tumult, resembling the winds in the rainy season. They arrived at the lake and set up camp four miles away. |
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11 Draupadi-harana Parva30 88.5 1:13:45
| 238 King Duryodhana arrived at the cattle stations and supervised the tale and marking of calves. He then began to sport and wander cheerfully, surrounded by cowherds, citizens, and soldiers. The herdsmen and virgins ministered to his pleasures, and he distributed wealth and food among those who sought to please him. He also hunted animals in the forest and eventually reached the sacred lake of Dwaitavana, where he commanded his men to construct pleasure-houses. However, they were forbidden to enter by the king of the Gandharvas, who had come to the lake for merriment with his followers, including Apsaras and the sons of celestials. The Gandharvas refused to stand aside, and when Duryodhana's warriors asked them to, they replied harshly, telling them to return to the king or go to the abode of Yama. |
| 239 Duryodhana's soldiers returned to him, repeating the Gandharvas' words. Enraged, Duryodhana ordered his soldiers to punish the Gandharvas, even if they were accompanied by celestials. The Kuru soldiers, led by Duryodhana, advanced towards the forest, but were forbidden by the Gandharvas. Ignoring the warning, they entered the forest, and the Gandharvas attacked them. Chitrasena, the king of the Gandharvas, commanded his followers to punish the Kurus. The Gandharvas rushed towards the Kuru soldiers, who fled in all directions, except for Karna, who single-handedly fought off the Gandharvas with a shower of arrows. Although greatly outnumbered, Karna held his ground, but the Gandharvas eventually broke his car and he had to flee on Vikarna's car. |
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| 240 After Karna was routed, the Kuru army fled, except for Duryodhana, who refused to back down. He fought valiantly, but was eventually seized by Chitrasena and taken prisoner, along with Dussasana and other brothers. The Gandharvas also captured the ladies of the royal household and all the vehicles, shops, and draught animals. The soldiers who had fled approached the Pandavas, begging them to rescue Duryodhana. Bhima responded with sarcasm, saying that the Gandharvas had done what they should have done themselves, and that Duryodhana's downfall was a result of his own evil counsels. Yudhishthira intervened, telling Bhima that it was not the time for cruel words. |
| 241 Yudhishthira urged his brothers to rescue Duryodhana, who had been taken captive by the Gandharvas. He argued that despite their differences, they couldn't let a stranger insult their family honor. He asked Arjuna, Bhima, and the twins to arm themselves and liberate Duryodhana, using the cars and weapons of Dhritarashtra's sons. He emphasized that even an ordinary Kshatriya would protect someone who sought refuge, and that liberating a foe from distress was a great joy. He asked Bhima to try to rescue Duryodhana through conciliation, but if that failed, to use force. Arjuna pledged to liberate the Kauravas, vowing that if the Gandharvas didn't set them free peacefully, the earth would drink the king of the Gandharvas' blood. Hearing this, the Kauravas regained their composure. |
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| 242 The Pandavas, led by Bhima, prepared for battle, donning impenetrable armor and celestial weapons. They rode chariots drawn by fleet horses, looking like blazing fires. The Kuru army cheered as they approached. The Gandharvas, flushed with success, turned back to face the Pandavas. The dwellers of Gandhamadana stood arrayed in battle order. The encounter began as a skirmish, but Arjuna soon addressed the Gandharvas, asking them to release Duryodhana. The Gandharvas laughed, saying they only obeyed one person's commands. Arjuna replied, "Leave these sons of Dhritarashtra and liberate these ladies at King Yudhishthira's command. If not, I will rescue Suyodhana by my prowess." The Gandharvas attacked, and the Pandavas replied with a shower of arrows. The battle between the Gandharvas and the Pandavas was fierce and intense. |
| 243 The Gandharvas, decked in golden garlands, attacked the Pandavas from all sides. Despite being outnumbered, the Pandavas fought valiantly, with Arjuna using his Agneya weapon to kill thousands of Gandharvas. Bhima and the twins also slew hundreds of Gandharvas. As the battle raged on, the Gandharvas rose into the skies, taking the sons of Dhritarashtra with them. Arjuna surrounded them with a net of arrows and began to mangle their limbs with crescent-shaped arrows. The Gandharvas retaliated with a shower of shafts, but Arjuna checked them with his own weapons. Chitrasena, the king of the Gandharvas, attacked Arjuna with a mace, but Arjuna cut it into seven pieces with his arrows. Chitrasena then concealed himself and continued to fight, but Arjuna checked his weapons with his own celestial weapons. Eventually, Chitrasena revealed himself, and Arjuna withdrew his weapons, ending the battle. The Pandavas and Chitrasena then sat on their cars, inquiring about each other's welfare. |
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| 244 Arjuna asked Chitrasena why he was punishing the Kauravas. Chitrasena replied that he was following the lord of the celestials' orders to bring Duryodhana to him in chains. He also said that Duryodhana had come to the forest to mock the Pandavas. Arjuna asked Chitrasena to set Duryodhana free, but Chitrasena refused, saying that Duryodhana was sinful and deserved not to be freed. They then went to Yudhishthira, who liberated the Kauravas and thanked the Gandharvas for not killing them. The Gandharvas were pleased and left with the Apsaras. The lord of the celestials revived the slain Gandharvas and the Pandavas were praised by the Kurus. Yudhishthira advised Duryodhana to never do such a rash act again and to be pleased with his brothers. Duryodhana, overwhelmed with shame, returned to his capital. Yudhishthira, surrounded by Brahmanas, lived happily in the woods of Dwaita. |
| 245 Janamejaya asked Vaisampayana to describe Duryodhana's return to Hastinapura after his defeat and liberation by the Pandavas. Vaisampayana said that Duryodhana, filled with shame and grief, proceeded slowly towards his city, his heart rent with thoughts of his defeat. He encamped on a delightful ground, surrounded by his forces. Karna approached him, expressing relief that he was alive and had vanquished the Gandharvas. Karna admitted that he had fled in fear, but was amazed that Duryodhana and his brothers had emerged victorious. Duryodhana, choked with tears, replied to Karna, his voice filled with emotion. |
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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, especially those (amongst them) that lead the profession of arms, should always do what is agreeable to the king whether they happen to be known to their monarch or unknown to him. It happened often that foremost men who crush the ranks of the hostile host, are vanquished by them, and are rescued by their own troops. They that leading the profession of arms, reside in the king's realm should always combine and exert themselves to the best of their power, for the king. If, therefore, O king, the Pandavas, who live in the territories, have liberated thee, what is there to be regretted at in this? That the Pandavas, O best of kings, did not follow thee when thou didst march forth to battle at the head of thy troops, has been an improper act on their part. They had before this come under thy power, becoming thy slaves. They are, therefore, bound to aid thee now, being endued with courage and might and incapable of turning away from the field of battle. Thou art enjoying all the rich possessions of the Pandavas. Behold them yet alive, O king! They have not resolved to die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee not to indulge in great sorrow long. O king, it is the certain duty of those that reside in the king's realm to do what is agreeable to the king. Where should the regret be in all this? If thou, O king, dost not act according to my words I shall stay here employed in reverentially serving thy feet. O bull among men, I do not desire to live deprived of thy company. O king, if thou resolvest to slay thyself by forgoing food, thou wilt simply be an object of laughter with other kings.' |
| 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. However, Duryodhana is unmoved and determined to continue his fast. His friends and family try to persuade him to change his mind, but he refuses. |
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| 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. And, O foremost of kings, having subdued him, (Karna) brought under subjection those princes that were under him (Drupada) and made them pay tribute. |
| 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. Now, O best of monarchs, O hero, hath the earth been rid of foes. Do thou rule her even like the mighty-minded Sakra himself, having his foes destroyed.' |
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| 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.' Hearing this, O monarch, that best of kings, Dhritarashtra's son commanded that prime among sacrifices to be commenced. Then commenced that sacrifice sanctified by mantras, and abounding in edibles, and the son of Gandhari was duly initiated according to the ordinance. And Dhritarashtra, and the illustrious Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated Gandhari experienced great delight. And, O foremost of kings, Duryodhana despatched swift messengers to invite the princes and the Brahmanas. And mounting fleet vehicles they went to the (respective) directions assigned to them. Then to a certain messenger on the point of setting out, Dussasana said, 'Go thou speedily to the woods of Dwaita; and in that forest duly invite the Brahmanas and those wicked persons, the Pandavas.' Thereupon, he repaired thither, and bowing down to all the Pandavas, said, 'Having acquired immense wealth by his native prowess, that best of kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a sacrifice. Thither are going from various directions the kings and the Brahmanas. O king, I have been sent by the high-souled Kaurava. That king and lord of men, Dhritarashtra's son, invites you.' |
| 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.' And some, more reckless of speech, that were present there, said unto that lord of the earth, 'Surely this thy sacrifice cannot be compared with Yudhishthira's: nor doth this come up to a sixteenth part of that (sacrifice).' Thus spake unto that king some that were reckless of consequences. His friends, however, said, 'This sacrifice of thine hath surpassed all others. Yayati and Nahusha, and Mandhata and Bharata, having been sanctified by celebrating such a sacrifice, have all gone to heaven.' Hearing such agreeable words from his friends, that monarch, O bull of the Bharata's race, well-pleased, entered the city and finally his own abode. |
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| 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. To them standing with joined hands, their bodies trembling all over that foremost of monarchs said, 'Tell me what ye wish to say. Who are ye? And what do ye desire?' Thus accosted by Kunti's son--the illustrious Pandava, those deer, the remnant of those that had been slaughtered, replied unto him, saying, 'We are, O Bharata, those deer that are still alive after them that had been slaughtered. We shall be exterminated totally. Therefore, do thou change thy residence. |
| 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. And that royal sage, the mighty-armed Yudhishthira, reflecting that the extremity of misery that had befallen his brothers, was owing to his own fault, and remembering those sufferings that had arisen from his act of gambling, could not sleep peacefully. |
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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 with whose practices the possessor himself of the six attributes, witnessing everything, was well pleased." |
| 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. Those regions tower high, and are furnished with excellent paths, and are, O sage, always ranged by celestial cars. Atheists, and untruthful persons, those that have not practised ascetic austerities and those that have not performed great sacrifices, cannot repair thither. Only men of virtuous souls, and those of subdued spirits, and those that have their faculties in subjection, and those that have controlled their senses, and those that are free from malice, and persons intent on the practice of charity; and heroes, and men bearing marks of battle, after having, with subdued senses and faculties, performed the most meritorious rites, attain those regions, O Brahmana, capable of being obtained only by virtuous acts, and inhabited by pious men. There, O Mudgala, are established separately myriads of beautiful, shining, and resplendent worlds bestowing every object of desire, owned by those celestial beings, the gods, the Sadhyas, and the Vaiswas, the great sages, Yamas, and the Dharmas, and the Gandharvas and the Apsaras. And there is that monarch of mountains the golden Meru extending over a space of thirty-three thousand Yojanas. And there, O Mudgala, are the sacred gardens of the celestials, with Nandana at their head, where sport the persons of meritorious acts. And neither hunger, nor thirst, nor lassitude, nor fear, nor anything that is disgusting or inauspicious is there. And all the odours of that place are delightful, and all the breezes delicious to the touch. And all the sounds there are captivating, O sage, to the ear and the heart.' |
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| 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 and the other wicked and sinful sons of Dhritarashtra, guided by the counsels of Dussasana, Karna and Sakuni, deal with them? I ask thee this. Do thou, worship
ful Sir, enlighten me." Vaisampayana said, "When, O great king, Duryodhana heard that the Pandavas were living as happily in the woods as in a city, he longed, with the artful Karna, Dussasana and others, to do them harm. And while those evil-minded persons were employed in concerting various wicked designs, the virtuous and celebrated ascetic Durvasa, following the bent of his own will, arrived at the city of the Kurus with ten thousand disciples. And seeing the irascible ascetic arrived, Duryodhana and his brothers welcomed him with great humility, self-abasement and gentleness. And himself attending on the Rishi as a menial, the prince gave him a right worshipful reception." |
| 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. And joining the palms of his hands and pointing to a proper and excellent seat, he accorded the Rishis a fit and respectful welcome. And the king said unto him, 'Return quick, O adorable sir, after performing thy diurnal ablutions and observances.' And that sinless Muni, not knowing how the king would be able to provide a feast for him and his disciples, proceeded with the latter to perform his ablutions. And that host of the Muni, of subdued passions, went into the stream for performing their ablutions. Meanwhile, O king, the excellent princess Draupadi, devoted to her husbands, was in great anxiety about the food (to be provided for the Munis). And when after much anxious thought she came to the conclusion that means there were none for providing a feast, she inwardly prayed to Krishna, the slayer of Kansa. |
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| 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 and the terror of his enemies, dwelt there for some time. And one day those valiant men, the conquerors of their foes, went about in all directions in search of game for feeding the Brahmanas in their company, leaving Draupadi alone at the hermitage, with the permission of the great ascetic Trinavindu, resplendent with ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the famous king of Sindhu, the son of Vriddhakshatra was, with a view to matrimony, proceeding to the kingdom of Salwa, dressed in his best royal apparel and accompanied by numerous princes. And the prince halted in the woods of Kamyaka. And in that secluded place, he found the beautiful Draupadi, the beloved and celebrated wife of the Pandavas, standing at the threshold of the hermitage. |
| 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? Methinks thou art a goddess, or a Yakshi, or a Danavi, or an excellent Apsara, or the wife of a Daitya, or a daughter of the Naga king, or a Rakshasi or the wife of Varuna, or of Yama, or of Soma, or of Kuvera, who, having assumed a human form, wanderest in these forests. Or, hast thou come from the mansions of Dhatri, or of Vidhatri, or of Savitri, or of Vibhu, or of Sakra? Thou dost not ask us who we are, nor do we know who protects thee here! Respectfully do we ask thee, good lady, who is thy powerful father, and, O, do tell us truly the names of thy husband, thy relatives, and thy race, and tell us also what thou dost here. As for us, I am king Suratha's son whom people know by the name of Kotika, and that man with eyes large as the petals of the lotus, sitting on a chariot of gold, like the sacrificial fire on the altar, is the warrior known by the name of Kshemankara, king of Trigarta. And behind him is the famous son of the king of Pulinda, who is even now gazing on thee." |
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| 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, but as there is not another man or woman here to speak with thee and as I am alone here just now, let me, therefore, speak. Know, worthy sir, that being alone in this forest here, I should not speak unto thee, remembering the usages of my sex. I have learned, O Saivya, that thou art Suratha's son, whom people know by the name of Kotika. Therefore, on my part, I shall now tell thee of my relations and renowned race. I am the daughter of king Drupada, and people know me by the name of Krishna, and I have accepted as my husbands, five persons of whom you may have heard while they were living at Kahandavaprastha. |
| 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... ...I tell thee truly, O thou of mighty arms, that having once seen this lady, other women now seem to me like so many monkeys. I having looked at her, she has captivated my heart. Do tell me, O Saivya, if that excellent lady is of the human kind.' Kotika replied, 'This lady is the famous princess Krishna, the daughter of Drupada, and the celebrated wife of the five sons of Pandu. She is the much esteemed and beloved and chaste wife of the sons of Pritha. Taking her with thee, do thou proceed towards Sauvira!' |
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| 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, each like unto Indra himself... ...Methinks there is none in this assemblage of Kshatriya, who is capable of holding thee by the hand to save thee from falling into the pit thou openest under thy feet. In hoping to vanquish king Yudhishthira the just, thou really hopest to separate, stick in hand, from a herd roaming in Himalayan valleys, its leader, huge as a mountain peak and with the temporal juice trickling down its rent temples. |
| 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, and hearing the shrieks and yells of the denizens of the wilderness. Yudhishthira said unto his brothers. 'These birds and wild beasts, flying towards that direction which is illuminated by the sun, are uttering dissonant cries and displaying an intense excitement. All this only shows that this mighty forest hath been invaded by hostile intruders. Without a moment's delay let us give up the chase. We have no more need of game. My heart aches and seems to burn!' |
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12 Pativrata-mahatmya Parva 18 79 1:05:50
| 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. As thou knowest the sons of Pandu well, do thou, O lady of beautiful tresses, describe them one by one to us, pointing out which of them rideth which car!' Thus addressed, Draupadi replied, 'Having done this violent deed calculated to shorten thy life, what will it avail thee now, O fool, to know the names of those great warriors, for, now that my heroic husbands are come, not one of ye will be left alive in battle. However as thou art on the point of death and hast asked me, I will tell thee everything, this being consistent with the ordinance. Beholding king Yudhish
thira the just with his younger brothers, I have not the slightest anxiety or fear from thee! That warrior at the top of whose flagstaff two handsome and sonorous tabours called Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath a correct knowledge of the morality of his own acts. Men that have attained success always walk in his train. With a complexion like that of pure gold, possessed of a prominent nose and large eyes, and endued with a slender make, that husband of mine is known among people by the name of Yudhishthira, the son of Dharma and the foremost of the Kuru race. |
| 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. And Bhimasena, armed with a mace entirely of Saikya iron and embossed with gold, rushed towards the Saindhava monarch doomed to death. But Kotikakhya, speedily surrounding Vrikodara with an array of mighty charioteers, interposed between and separated the combatants. And Bhima, though assailed with numberless spears and clubs and iron arrows hurled at him by the strong arms of hostile heroes, did not waver for one moment. On the other hand, he killed, with his mace, an elephant with its driver and fourteen foot-soldiers fighting in the front of Jayadratha's car. And Arjuna also, desirous of capturing the Sauvira king, slew five hundred brave mountaineers fighting in the van of the Sindhu army. And in that encounter, the king himself slew in the twinkling of an eye, a hundred of the best warriors of the Sauviras. And Nakula too, sword in hand, jumping out of his chariot, scattered in a moment, like a tiller sowing seeds, the heads of the combatants fighting in the rear. |
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| 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. And holding him high up in the air, Bhima thrust him on the ground with violence. And seizing the prince by the head, he knocked him about. And when the wretch recovered consciousness, he groaned aloud and wanted to get up on his legs. But that hero endued with mighty arms kicked him on the head. And Bhima pressed him on the breast with his knees as well as with his fists. And the prince thus belaboured, soon became insensible. Then Falguna dissuaded the wrathful Bhimasena from inflicting further chastisement on the prince, by reminding him of what Yudhishthira had said regarding (their sister) Dussala. But Bhima replied, saying, 'This sinful wretch hath done a cruel injury to Krishna, who never can bear such treatment. He, therefore, deserveth to die at hands! But what can I do? The king is always overflowing with mercy, and thou, too, art constantly putting obstacles in my way from a childish sense of virtue!' Having said these words, Vrikodara, with his crescent-shaped arrow, shaved the hair of the prince's head, heaving five tufts in as many places. |
| 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. And among those foremost of ascetics who were expressing their grief upon bearing Draupadi's misfortune, Yudhishthira, the son of Pandu, addressed Markandeya, saying, 'O adorable Sire, amongst the gods and the ascetics, thou art known to have the fullest knowledge of both the past as well as the future. A doubt existeth in my mind, which I would ask thee to solve! This lady is the daughter of Drupada; she hath issued from the sacrificial altar and hath not been begotten of the flesh; and she is highly blessed and is also the daughter-in-law of the illustrious Pandu.' |
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| 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. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.' Yudhishthira said, 'In what race was Rama born and what was the measure of his might and prowess? Whose son also was Ravana and for what was it that he had any misunderstanding with Rama? It behoveth thee, O illustrious one, to tell me all this in detail; for I long to hear the story of Rama of great achievements!' Markandeya said, 'Listen, O prince of Bharata's race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from the race of Ikshwaku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure. |
| 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. And, O best of Bharata's race, that king of kings living in Lanka, and borne upon the shoulders of men, sent three Rakshasa women to wait upon his father. Their names, O king, were Pushpotkata, Raka and Malini. And they were skilled in singing and dancing and were always assiduous in their attentions on that high-souled Rishi. And those slender-waisted ladies vied with one another, O king, in gratifying the Rishi. And that high-souled and adorable being was pleased with them and granted them boons. And to every one of them he gave princely sons according to their desire. Two sons--those foremost of Rakshasas named Kumvakarna and the Ten-headed Ravana,--both unequalled on earth in prowess, were born to Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin children named Khara and Surpanakha. And Vibhishana surpassed them all in beauty. And that excellent person was very pious and assiduously performed all religious rites. But that foremost of Rakshasas, with ten heads, was the eldest to them all. And he was religious, and energetic and possessed of great strength and prowess. And the Rakshasa Kumvakarna was the most powerful in battle, for he was fierce and terrible and a thorough master of the arts of illusion. And Khara was proficient in archery, and hostile to the Brahmanas, subsisting as he did on flesh. And the fierce Surpanakha was constant source of trouble to the ascetics. |
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| 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! Endued with great might he oppresseth in every possible way the creatures of the earth. Protect us, therefore, O adorable one! There is none else save thee to protect us!' Brahma said, 'O Agni, he cannot be conquered in battle by either the gods or the Asuras! I have already ordained that which is needful for that purpose. Indeed his death is near! Urged by me, the four-headed God hath already been incarnate for that object. Even Vishnu, that foremost of smiters will achieve that object!' Markandeya continued, 'Then the Grandsire also asked Sakra, in their presence, 'Be thou, with all the celestials, born on earth! And beget ye on monkeys and bears, heroic sons possessed of great strength and capable of assuming any form at will as allies of Vishnu!
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| 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. And his sons gradually grew up in might and they became conversant with the Vedas together with all their mysteries, and with the science of arms. And when after having gone through the Brahmacharyya vows the princes were married, king Dasaratha became happy and highly pleased. And the intelligent Rama, the eldest of them all, became the favourite of his father, and greatly pleased the people with his charming ways. And then, O Bharata, the wise king, considering himself old in years took counsel with his virtuous ministers and spiritual adviser for installing Rama as regent of the kingdom. |
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| 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... Ravana, whose heart was agitated with wrath and humiliation informed him briefly of the acts of Rama and the measures that were to be taken.' And on hearing his story, Maricha briefly replied to him, saying, 'Thou must not provoke Rama, for I know his strength! ... Then the Ten-headed Ravana said unto him, 'Go and tempt Sita, assuming the shape of a deer with golden horns and a golden skin! When Sita will observe thee thus, she will surely send away Rama to hunt thee. And then Sita will surely come within my power, and I shall forcibly carry her away. |
| 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! How canst thou, O Rakshasa, ravish her when I am alive? If thou dost not release my daughter-in-law, thou shalt not escape from me with life!' And having said these words Jatayu began to tear the king of the Rakshasas with his talons. And he mangled him in a hundred different parts of his body by striking him with his wings and beaks. And blood began to flow as copiously from Ravana's body as water from a mountain spring. And attacked thus by that vulture desirous of Rama's good, Ravana, taking up a sword, cut off the two wings of that bird. |
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| 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, and afflicted at the thought of his separation from her, Rama gave way to lamentations. The son of Sumitra then addressed him saying, 'O thou that givest proper respect to those that deserve it, despondency such as this should not be suffered to approach thee, like illness that can never touch an old man leading a regular life! Thou hast obtained information of Ravana and of the princess of Videha! Liberate her now with exertion and intelligence! Let us now approach Sugriva, that foremost of monkeys, who is even now on the mountain top! Console thyself, when I, thy disciple and slave and ally, am near!' And addressed by Lakshmana in these and other words of the same import, Rama regained his own nature and attended to the business before him. And bathing in the waters of Pampa and offering oblations therewith unto their ancestors, both those heroic brothers, Rama and Lakshmana, set out (for Rishyamuka). |
| 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, afflicted by the shafts of the god of desire, came to her and approached her presence. And inflamed by desire, that conqueror in battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the Kimpurushas, attired in celestial robes and possessing handsome features, decked with jewelled earrings and wearing a beautiful garland and crown, entered the Asoka woods, like an embodiment of the vernal season. And dressed with care, Ravana looked like the Kalpa tree in Indra's garden. But though adorned with every embellishment, that inspired her only with awe, like a beautified banian in the midst of a cemetery. And that night wanderer, having approached the presence of that slender-waisted lady, looked like the planet Saturn in the presence of Rohini. And smitten with the shafts of the god of the flowery emblem he accosted that fair-hipped lady then affrighted like a helpless doe, and told her these words, 'Thou hast, O Sita, shown thy regard for thy lord too much! O thou of delicate limbs, be merciful unto me. Let thy person be embellished now (by these maids in waiting). O excellent lady, accept me as thy lord! And, O thou of the most beautiful complexion, attired in costly robes and ornaments, take thou the first place among all the women of my household.' |
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| 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 surrounded by planets and stars and stellar bodies, that slayer of foes was suddenly awakened (to a remembrance of Sita) by the cold breezes fragrant with the perfumes of the lily, lotus and other flowers of the same species. And virtuous Rama, dejected in spirits at the thought of Sita's captivity in the abode of the Rakshasa, addressed the heroic Lakshmana in the morning saying, 'Go, Lakshmana and seek in Kishkindhya that ungrateful king off the monkeys, who understand well his own interest and is even now indulging in dissipations... |
| 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. And those two foremost of monkeys endued with mighty energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of monkeys, showed themselves there. And, O king, Gavakshya also of terrible mien and endued with a bovine tail, showed himself there, having collected sixty thousand crores of monkeys. And the renowned Gandhamadana, dwelling on the mountains of the same name, collected a hundred thousand crores of monkeys. And the intelligent and mighty monkey known by the name of Panasa mustered together fifty-two crores of monkeys. And that foremost and illustrious of monkeys named Dadhimukha of mighty energy mustered a large army of monkeys possessed of terrible prowess... |
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| 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. And his city, naturally impregnable on account of its strong ramparts and gate-ways, had seven trenches, that were deep and full of water to the brim and that abounded with fishes and sharks and alligators, made more impregnable still by means of pointed stakes of Khadira wood. And the ramparts, heaped with stones, were made impregnable by means of catapults. And the warriors (who guarded the walls) were armed with earthen pots filled with venomous snakes, and with resinous powders of many kinds. And they were also armed with clubs, and fire-brands and arrows and lances and swords and battle-axes. And they had also Sataghnis and stout maces steeped in wax. And at all the gates of the city were planted movable and immovable encampments manned by large numbers of infantry supported by countless elephants and horses. And Angada, having reached one of the gates of the city, was made known to the Rakshasas... |
| 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. And as these wicked ones were penetrating (the monkey host) in their invisible forms, Vibhishana, who had the knowledge thereof, broke the spell of their invisibility. And once seen, O king, by the powerful and long-leaping monkeys, they were all slain and prostrated on the earth, deprived of life. And unable to endure this, Ravana marched out at the head of his troops. And surrounded by his terrible army of Rakshasas and Pisachas, Ravana who was conversant with the rules of warfare like a second Usanas invested the monkey host, having disposed his troops in that array which is named after Usanas himself. And beholding Ravana advancing with his army disposed in that array, Rama, following the mode recommended by Vrihaspati, disposed his troops in counter array for opposing that wanderer of the night. And coming up quickly, Ravana began to fight with Rama. And Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with Tara, and Nala with Tunda, and Patusa with Panasa. |
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| 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. Then Vibhishana, taking up a huge and mighty javelin furnished with a hundred bells, inspired it with mantras and hurled it at the head of his adversary. And by the impetuosity of that weapon rushing with the force of the thunderbolt, Prahasta's head was severed off, and he thereupon looked like a mighty tree broken by the wind. And beholding that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha rushed with great impetuosity against the monkey-host. And beholding the soldiers of Dhumraksha, looking like the clouds and endued with terrible mien, advancing up towards them, the monkey-chief suddenly broke and fled. And seeing those foremost of monkeys suddenly give way, that tiger among monkeys, Hanuman, the son of Pavana, began to advance. |
| 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. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name of Chala, and Chandachala, and Vajravahu. And beholding that fearful act of the Rakshasa, other monkeys were frightened and set forth a loud wail of fear. And hearing the screams of those monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree. |
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13 Aranya Parva 20 118.5 1:38:45
| 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 by vanquishing in battle that wielder of the thunderbolt, the thousand-eyed Lord of Sachi! Having the power of appearing and vanishing at thy will, slay thou, O smiter of foes, my enemies by means, O thou foremost of all wielders of weapons, of thy celestial arrows received as boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of enduring the bare touch of thy weapons. What shall I say, therefore, of their followers? That cessation of hostilities which could not be brought about by either Prahasta or Kumbhakarna in battle, be it thine, O mighty-armed one, to bring about! Slaying my enemies with all their army by means of thy keen-edged shafts, enhance my joy to-day, O son, as thou didst once before by vanquishing Vasava!' Thus addressed by him. Indrajit said--So be it,--and encased in mail he quickly ascended his chariot, and proceeded, O king, towards the field of battle. |
| 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. And beholding those heroes prostrate on the ground pierced with hundreds of arrows, Sugriva with all the monkeys stood surrounding them on all sides. And the king of the monkeys stood there, accompanied by Sushena and Mainda and Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala. And Vibhishana, having achieved success in another part of the field, soon arrived at that spot, and roused those heroes from insensibility, awakening them by means of the weapon called, Prajna. Then Sugriva soon extracted the arrows from their bodies. And by means of that most efficacious medicine called the Visalya, applied with celestial mantras, those human heroes regained their consciousness. |
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| 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-chief. And beholding him rushing in wrath towards the monkey army, Mainda and Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with all their troops. And those foremost of monkeys and bears began to exterminate with trunks of trees, the soldiers of the Ten-necked (Ravana), in his every sight. And beholding the enemy slaughtering his troops, the Rakshasa king, Ravana, possessed of great powers of illusion, began to put them forth. And forth from his body began to spring hundreds and thousands of Rakshasas armed with arrows and lances and double-edged swords in hand. Rama, however, with a celestial weapon slew all those Rakshasas. The king of the Rakshasas then once more put forth his prowess of illusion. |
| 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. And all the celestials and the Gandharvas and the denizens of the celestial regions gratified Rama of eyes like lotus leaves, with hymns and flowery showers. And having duly worshipped Rama, they all went away to those regions whence they had come. And, O thou of unfading glory, the firmament at that time looked as if a great festival was being celebrated. "And having slain the Ten-necked Rakshasa, the lord Rama of worldwide fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana. Then that old and wise counsellor (of Ravana) known by the name of Avindhya, with Sita walking before him but behind Vibhishana who was at the front, came out of the city. And with great humility Avindhya said unto the illustrious descendant of Kakutstha, 'O illustrious one, accept thou this goddess, Janaka's daughter of excellent conduct!' Hearing these words, the descendant of Ikshwaku's race alighted from his excellent chariot and beheld Sita bathed in tears. |
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| 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. Thou hast not even a particle of sin. Even the celestials with Indra at their head, and the Asuras have to tread in the path that is trod by thee! It was after such afflictions that the wielder of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible Namuchi and the Rakshasi of long tongue! He that hath assistance, always secureth the accomplishment of all his purposes! What is that which cannot be vanquished in battle by him that hath Dhananjaya for his brother? This Bhima, also, of terrible prowess, is the foremost of mighty persons. The heroic and youthful sons of Madravati again are mighty bowmen. With allies such as these, why dost thou despair, O chastiser of foes? These are capable of vanquishing the army of the wielder himself of the thunderbolt with the Maruts in the midst. Having these mighty bowmen of celestial forms for thy allies, thou, O bull of Bharata race, art sure to conquer in battle all thy foes! |
| 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. Hast thou even seen or heard of any chaste and exalted lady that resembleth this daughter of Drupada?' "Markandeya said, 'Listen, O king, how the exalted merit of chaste ladies, O Yudhishthira, was completely obtained by a princess named Savitri. There was a king among the Madras, who was virtuous and highly pious. And he always ministered unto the Brahmanas, and was high-souled and firm in promise. And he was of subdued senses and given to sacrifices. And he was the foremost of givers, and was able, and beloved by both the citizens and the rural population. And the name of that lord of Earth was Aswapati. |
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| 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. And Narada then said, 'Whither had this thy daughter gone? And, O king, whence also doth she come? Why also dost thou not bestow her on a husband, now that she hath arrived at the age of puberty?' Aswapati answered, saying, 'Surely it was on this very business that she had been sent, and she returneth now (from her search). Do thou, O celestial sage, listen, even from her as to the husband she hath chosen herself!'Then the blessed maid, commanded by her father with the words,--Relate everything in detail,--regarded those words of her sire as if they were those of a god, and spoke unto him thus, 'There was, amongst the Salwas, a virtuous Kshatriya king known by the name of Dyumatsena. And it came to pass that in course of time he became blind. And that blind king possessed of wisdom had an only son. And it so happened that an old enemy dwelling in the vicinity, taking advantage of the king's mishap, deprived him of his kingdom. |
| 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. And there he beheld the blind monarch of great wisdom seated on a cushion of Kusa grass spread under Sala tree. And after duly reverencing the royal sage, the king in an humble speech introduced himself. Thereupon, offering him the Arghya, a seat, and a cow, the monarch asked his royal guest,--Wherefore is this visit?--Thus addressed the king disclosed everything about his intentions and purpose with reference to Satyavan. And Aswapati said, 'O royal sage, this beautiful girl is my daughter named Savitri. O thou versed in morality, do thou, agreeably to the customs of our order, take her from me as thy daughter-in-law!' Hearing these words, Dyumatsena said, 'Deprived of kingdom, and taking up our abode in the woods, we are engaged in the practice of virtue as ascetics with regulated lives. Unworthy of a forest life, how will thy daughter, living in the sylvan asylum, bear this hardship?' |
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| 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. And hearing of her vow, the king became exceedingly sorrow and rising up soothed Savitri and said these words, 'This vow that thou hast begun to observe, O daughter of a king, is exceedingly hard; for it is extremely difficult to fast for three nights together!' And hearing these words, Savitri said, 'Thou needst not be sorry, O father! This vow I shall be able to observe! I have for certain undertaken this task with perseverance; and perseverance is the cause of the successful observance of vows.' And having listened to her, Dyumatsena said, 'I can by no means say unto thee, Do thou break thy vow. One like me should, on the contrary, say,--Do thou complete thy vow!' And having said this to her, the high-minded Dyumatsena stopped. And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish. |
| 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. And afflicted with toil, he approached his beloved wife, and addressed her, saying, 'O Savitri, owing to this hard exercise my head acheth, and all my limbs and my heart also are afflicted sorely! O thou of restrained speech, I think myself unwell, I feel as if my head is being pierced with numerous darts. Therefore, O auspicious lady, I wish to sleep, for I have not the power to stand.' Hearing these words, Savitri quickly advancing, approached her husband, and sat down upon the ground, placing his head upon her lap. And that helpless lady, thinking of Narada's words, began to calculate the (appointed) division of the day, the hour, and the moment. The next moment she saw a person clad in red attire with his head decked with a diadem. And his body was of large proportions and effulgent as the Sun. And he was of a darkish hue, had red eyes, carried a noose in his hand, and was dreadful to behold. And he was standing beside Satyavan and was steadfastly gazing at him. And seeing him, Savitri gently placed her husband's head on the ground, and rising suddenly, with a trembling heart, spake these words in distressful accents, 'Seeing this thy superhuman form, I take thee to be a deity. If thou will, tell me, O chief of the gods, who thou art and what also thou intendst to do!' |
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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. And the king, with his ministers and wife, and Satyavan with his wife, were all rejoicing. And the king, with his ministers and wife, and Satyavan with his wife, were all gratified. And the king, with his ministers and wife, and Satyavan with his wife, were all happy. And the king, with his ministers and wife, and Satyavan with his wife, were all content. And the king, with his ministers and wife, and Satyavan with his wife, were all pleased. And the king, with his ministers and wife, and Satyavan with his wife, were all free from anxiety. And the king, with his ministers and wife, and Satyavan with his wife, were all united. And the king, with his ministers and wife, and Satyavan with his wife, were all cheerful. And the king, with his ministers and wife, and Satyavan with his wife, were all rejoicing in each other's company. And the king, with his ministers and wife, and Satyavan with his wife, were all happy in each other's company. And the king, with his ministers and wife, and Satyavan with his wife, were all content in each other's company. And the king, with his ministers
and wife, and Satyavan with his wife, were all pleased in each other's company. Then, O bull of the Bharata race, the king, with his ministers and wife, and Satyavan with his wife, were all gratified in each other's company. Then, O bull of the Bharata race, the king, with his ministers and wife, and Satyavan with his wife, were all happy in each other's company, and the king, with his ministers and wife, and Satyavan with his wife, lived happily ever afterwards.' |
| 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 although those mighty sages again and again spake unto Dyumatsena of the high fortune of Savitri, yet they were never satisfied. And it so happened, O king, that there came to that hermitage a large body of people from Salwa. 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 with all his friends and allies by his minister, his troops had all fled, and how all the subjects had become unanimous (on behalf of their legitimate king), saying, 'Whether possessed of sight or not, even he shall be our king!' And they said, 'We have been sent to thee in consequence of that resolve. This car of thine, and this army also consisting of four kinds of forces, have arrived for thee! Good betide thee, O King! Do thou come! Thou hast been proclaimed in the city. Do thou for ever occupy the station belonging to thy father and grand-father!' And beholding the king possessed of sight and able-bodied, they bowed down their heads, their eyes expanded with wonder. Then having worshipped those old and Brahmanas dwelling in the hermitage and honoured by them in return, the king set out for his city. |
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| 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! Thou shouldst not give away thy ear-rings and coat of mail to Indra, for, if thou givest them away, thy death is certain! O Karna, thou art born with these jewels, and they are thy life! If thou givest them away, thou wilt lose thy life! O son, I tell thee this for thy own good! Do thou act accordingly!' Karna replied, 'O thou possessed of the wealth of effulgence, I am not able to follow thy advice! I cannot falsify my vow! I will give away my ear-rings and coat of mail to Indra, even if my life be shortened thereby! I will not be afraid of death, for I am a Kshatriya! I will not transgress the ordinance! O thou of a thousand rays, I will not be frightened by thy words! I will give away my ear-rings and coat of mail to the god himself, even if my life be thereby shortened!' Surya then said, 'O Karna, thou art a mighty-armed one, and thou art prepared to give away thy life itself! I am pleased with thy firmness! May thy fame be immortal!' Having said these words, Surya disappeared. And, O king, after Surya had vanished, Karna awoke from his slumber, and he knew that all that had happened was a dream. And, O monarch, Karna began to reflect on the dream, and he thought it was a warning from his father, and he resolved to act accordingly." |
| 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. What use is fame to one whose body has been reduced to ashes? One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse. I repeat what I have already said. Do thou, O Radha's son, lay my words to heart! When the wielder of the thunder-bolt asketh thee for them, do thou never give him thy ear-rings! Thou art strong and brave, and thou wilt be able to vanquish Arjuna in battle if thou keepest thy ear-rings. Therefore, O Karna, never part with thy ear-rings to Sakra, and thou shalt be victorious in fight." Having said these words, Surya disappeared, leaving Karna to ponder on his advice. |
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| 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, and he was skilled in warfare. But Arjuna was also skilled in warfare, and he had the support of the Pandavas, and the blessing of Krishna. And so, when the two warriors met on the field of battle, they fought with all their might, and the outcome was uncertain. But in the end, it was Arjuna who emerged victorious, and Karna was slain. And as he lay dying, he knew that his fate had been ordained, and he was at peace. And so, O king, we see that even the strongest and bravest of warriors can fall, if fate decrees it so." |
| 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, and she daily and nightly worshipped the Brahmana with the utmost care. And, O king, that best of Brahmanas, pleased with her service, gave 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.' And, O monarch, hearing this, Pritha felt a great joy. And she resolved to bring forth the Brahmana's words to fruition. And she waited upon him with redoubled zeal, hoping to obtain a son from him. And, O king, that Brahmana, pleased with her devotion, granted her another boon. And he said, 'O Pritha, thy son shall be invincible, and shall be the foremost of all men in valour.' And, O monarch, Pritha, hearing this, felt a great joy, and her hopes were fulfilled. And she gave birth to a son, who was the foremost of all men, and was known as the son of the Sun. And that son was Karna, who was born with ear-rings and coat of mail. And, O king, that coat of mail and those ear-rings were the boon granted by the Brahmana. And, O monarch, the secret which was not revealed by the deity of warm rays, was this, that Karna was the son of the Sun, and that he was born with the coat of mail and ear-rings, for the purpose of protecting him from harm." |
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| 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." And, O monarch, hearing this, Pritha felt a great joy. And she resolved to bring forth the Brahmana's words to fruition. And she waited upon him with redoubled zeal, hoping to obtain a son from him. And, O king, that Brahmana, pleased with her devotion, granted her another boon. And he said, "O Pritha, thy son shall be invincible, and shall be the foremost of all men in valour." And, O monarch, Pritha, hearing this, felt a great joy, and her hopes were fulfilled. And she gave birth to a son, who was the foremost of all men, and was known as the son of the Sun. And that son was Karna, who was born with ear-rings and coat of mail. And, O king, that coat of mail and those ear-rings were the boon granted by the Brahmana. |
| 303 And the monarch then treated his daughter Pritha with proper regard. 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. And they said, "We are thy slaves, O Kunti. Command us what to do." And Kunti, filled with joy, said, "I have obtained the greatest boon. I have no other desire." And the celestials, pleased with her devotion, said, "We will grant thee another boon. Ask what thou wilt." And Kunti, thinking of her brother's welfare, said, "May my brother be happy and prosperous." And the celestials, pleased with her affection for her brother, said, "It shall be so." And with this, they vanished. And Kunti, filled with joy, returned to her father's palace. And she told her father all that had happened. And the king, filled with joy, said, "Thou hast done well, O Kunti. Thou hast brought prosperity to our race." |
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| 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. I shall therefore never be able to surrender myself to thee, O Surya! Go back, O lord, to thy own region. I shall never be able to gratify thy desire.' Surya then said, 'O Kunti, I shall go back, but thou shalt surely have a son from me. And he shall be furnished with a coat of mail and ear-rings, and shall be beyond compare in this world.' And with this, he vanished. And the princess, filled with joy, beheld the celestial gone. And she thought that all this was a dream. But, O king, she felt the presence of Surya's son in her womb. And she knew that her virginity was gone. And she was filled with shame and fear. And she thought of her father and her family, and the consequences of her act." |
| 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. And she thought, 'This child shall be a great hero, and shall do great deeds.' And she was filled with joy and wonder, and she longed for the time when she should hold her child in her arms. And it came to pass, that as the time drew near, Kunti's father, king Kuntibhoja, and her mother, queen Pritha, came to visit her. And they saw that she was with child, and they were filled with joy and wonder. And they asked her, 'O Kunti, who is the father of this child?' And Kunti was afraid to tell them, for she knew that they would be angry. And she said, 'O father and mother, I will tell you later. But for now, let us rejoice in the happiness that has come to me.' And king Kuntibhoja and queen Pritha were filled with joy and wonder, and they rejoiced in the happiness of their daughter. And they waited for the time when the child should be born, and they made preparations for the celebration of the birth. And it came to pass, that as the time drew near, Kunti gave birth to a mighty and powerful son. And she named him Karna, and she was filled with joy and wonder. And she thought, 'This child shall be a great hero, and shall do great deeds.'" |
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