2 Anugita 77 277.2 3:51
| 16 Janamejaya asked about the conversation between Krishna and Arjuna after they slew their enemies and returned to the assembly room. Vaisampayana replied that Arjuna, filled with joy, addressed Krishna, saying that he had forgotten the truths Krishna had imparted to him before the battle. Krishna replied that he had discoursed on eternal truths and religion, but Arjuna's mind was not receptive due to lack of faith. Krishna then began to recite an old history about a Brahmana who came from the regions of Heaven and discoursed on the religion of Moksha (Emancipation). The Brahmana, Kasyapa, sought out a sage who had mastered all knowledge and was skilled in the truths of all topics. Kasyapa waited upon the sage with reverence and propitiated him. The sage, gratified with Kasyapa, addressed him and spoke of the impermanence of all things and the attainment of happiness through the Formless. |
| 17 The Brahmana asked the sage about the dissolution of the body and the attainment of emancipation. The sage replied that when the acts that prolong life are exhausted, the embodied Jiva begins to do acts hostile to life and health. The understanding turns away from the proper course, and the person indulges in harmful practices. Disease and death follow, and the living body dissolves away. The heat in the body becomes excited, and the vital breaths are restrained. The Jiva, feeling great pain, takes leave of its mortal casement. The wind in the body becomes excited and dissolves the union of matter into its respective elements. The Jiva, surrounded by its acts, becomes equipped with merit or sin. The sage continued, saying that Jiva has three regions assigned to him eternally: the field of action, Hell, and the stellar worlds. Creatures acquire superior or inferior enjoyments based on their acts. The sage concluded, saying that he would discourse on the attainment by Jiva of the condition of residence in the womb. |
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| 18 The Brahmana explained that a Jiva's good and bad acts are not destroyed and produce corresponding fruits in future bodies. Merit and sin yield happiness and misery, respectively. The Jiva, equipped with its acts, enters the womb and becomes the seed of all creatures. It supports life and is called Eternal Brahman. The Jiva's manifestation in the foetus is like fire heating iron or a lamp illuminating a room. The Jiva's acts in a former body must be enjoyed or endured, and new acts accumulate until it acquires knowledge of emancipation. The Brahmana listed the conduct of the good, including gifts, austerity, self-restraint, and compassion, which constitute eternal Righteousness. By following this conduct, one can attain emancipation and avoid a miserable end. The acceptance of a body is determined by past acts, and the Grandsire Brahma created the three worlds and primal elements. The goal is to cross the ocean of worldly migration and seek the supreme seat, understanding the indestructible consciousness that dwells in all beings. |
| 19 The Brahmana explained that to achieve emancipation, one must absorb in the one receptacle, freeing oneself from all thoughts and attachments. One must transcend all pairs of opposites, be free from egoism, and look equally upon life and death. The goal is to attain tranquility, renounce all desires, and behold the Supreme Soul. Through Yoga, one can concentrate the mind, withdraw the senses, and behold the soul. The body is like a blade of Saccharum Munja, and the soul is like the fibrous pith. The Yogin can behold the soul, extract it from the body, and attain immutable Brahma. One must habituate oneself to exclusive meditation, fix the mind on the soul, and behold the All. The Brahmana explained the process of digestion, nourishment, and growth, and how Jiva dwells in the body. He emphasized the importance of seeking the Soul, avoiding heedlessness, and attaining Brahma. |
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| 20 Vasudeva recounted an ancient narrative about a Brahmana and his wife. The wife asked her husband, a master of knowledge and wisdom, about her fate after death.
The Brahmana explained that one's fate depends on their actions and adherence to principles of righteousness. He described the process of reincarnation and the effects of one's deeds in past lives. He explained that the soul takes birth according to the actions performed in previous lives and that one's conduct in this life influences their future existence. The Brahmana shared that adherence to righteousness and detachment from worldly pleasures lead to liberation from the cycle of rebirth. He emphasized the importance of living a virtuous life, performing sacrifices, and pursuing knowledge to attain spiritual enlightenment and liberation from the cycle of life and death. |
| 21 The Brahmana told his wife an ancient story about the ten Hotris (sacrificing priests) and the ten libations. He explained that the ten organs of knowledge and action are the sacrificing priests, and the objects of the senses are the fuel cast into the ten fires. The mind is the ladle, and the wealth (good and bad acts) is the offering. The Brahmana's wife asked why Word arose before Mind, and why Mind arose afterwards. The Brahmana explained that the Apana breath brings the Prana under its control, making it identical with itself. He said that the mind is dependent on Prana, not Prana on the mind. The Brahmana then related a discourse between Word and Mind, where Mind was deemed superior. Word yielded to Mind, and the Brahmana explained that he has two minds, immovable and movable. The immovable mind is with him, and the movable mind is in the dominion of his wife. The Brahmana praised Word, saying it is a cow that yields diverse kinds of meaning and leads to Emancipation. |
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| 22 The Brahmana told his wife about the seven sacrificing priests: nose, eye, tongue, skin, ear, mind, and understanding. They dwell in subtle space but don't perceive each other's qualities. The nose apprehends smells, the eye apprehends colors, and so on. The mind and understanding apprehend doubt and determination, respectively. The mind claimed to be the foremost element, as the senses can't function without it. The senses responded, saying that while the mind may think it's powerful, it can't enjoy pleasures without them. They challenged the mind to seize colors with the nose or sounds with the skin. The senses argued that they have connections with their attributes, but the mind has no knowledge of them. Without the senses, the mind can't perceive or experience happiness. |
| 23 The Brahmana told his wife about the five sacrificing priests: Prana, Apana, Udana, Samana, and Vyana. She had thought there were seven, but he explained that these five are the ones. The five life-winds argued about which one was foremost, with each one claiming to be the most important. Prana said it was the foremost because all life-breaths become extinct when it becomes extinct. Apana, Vyana, Udana, and Samana each made similar claims, saying that when they become extinct, all life-winds become extinct. Brahma, the Lord of creatures, intervened, telling them that none is superior to others, and each has special attributes. He said they are all foremost in their own spheres and should be friendly and gratify one another. Brahma explained that there is one unmoving and one moving, and that the five life-winds are endued with particular attributes. He told them to accumulate into many forms and uphold one another. Brahma blessed them, saying, "Depart in peace, and may you uphold one another!" The Brahmana's wife then understood the institution of the five sacrificing priests. |
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| 24 The Brahmana shared an ancient story about a discourse between Narada and Devamata. Devamata asked which life-wind comes first in a creature's birth. Narada replied that the life-wind that comes from outside the creature is the first to arise. He explained that life-winds exist in pairs: transverse, upward, and downward. Devamata asked which life-wind is responsible for creation and which comes first. Narada explained that pleasure arises from various sources, including semen and desire. He described how Prana and Apana arise from the union of semen and blood, and how Samana and Vyana form a pair that moves transversely. Narada also explained that Agni (fire) represents all deities and is associated with the attributes of darkness, passion, and goodness. He described how Samana, Vyana, Prana, and Apana relate to the fire and the oblation. Narada concluded by saying that day and night, and existence and non-existence, form pairs, with fire (or Udana) between them. |
| 25 The Brahmana shared an ancient story about the Chaturhotra sacrifice, explaining the four sacrificing priests: agent, instrument, action, and Emancipation. He described how the seven senses (nose, tongue, eye, skin, ear, mind, and understanding) are caused by knowledge of qualities, action, and the agent. The senses enjoy their respective qualities, but the Soul is quality-less. The seven senses are the causes of Emancipation. A learned person eats food that has been ordained, while an unlearned person eats diverse food and becomes ruined by the sense of mineness. A learned person, however, destroys food for reproduction, and no transgression arises from their eating. The senses offer oblations to the fire of the Soul, and the sacrifice of Yoga proceeds from the spring of knowledge. The upward life-wind Prana is the Stotra, and the downward life-wind Apana is the Sastra. Renunciation is the Dakshina, and Consciousness, Mind, and Understanding become Brahma, the Hotri, Adhwaryyu, and Udgatri. The Brahmana emphasized that the divine Narayana is the soul of all, and that people conversant with Narayana recite Richs and sing Samanas on this topic. |
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| 26 The Brahmana spoke of the one Ruler, Preceptor, kinsman, dispeller, and enemy residing in the heart. He explained that all beings are instructed by this inner guide, which impels them to act. The Brahmana shared an ancient story where the Lord of all creatures taught the snakes, deities, and Rishis the syllable Om, which represents Brahman. Each group interpreted it differently, leading to diverse dispositions. The snakes became inclined to bite, the Asuras became proud, the deities became generous, and the Rishis became self-restrained. The Brahmana emphasized that there is no second preceptor, and it is this inner guide that pleases or displeases within the heart. He explained that one's actions and conduct are shaped by this inner guide, and it is the source of both sinful and auspicious deeds. The Brahmana concluded that understanding and devotion to Brahman are the keys to a life of righteousness and self-restraint. He encouraged seekers to embrace Brahman as their fuel, fire, origin, water, and preceptor, and to become rapt in Brahman. By doing so, one can attain a state of subtlety and wisdom, and become a true Brahmacharin. |
| 27 The Brahmana described crossing the worldly fastness and entering the forest of Brahman, where regenerate persons transcend joy and sorrow. The forest has seven trees, fruits, guests, hermitages, Yoga concentrations, and initiations. The trees produce flowers and fruits of various colors and fragrances. The five senses are the fuel, and the seven forms of Emancipation are the initiations. The qualities are the fruits, and the guests eat them. The great Rishis accept hospitality and then become annihilated, revealing another forest where Intelligence is the tree, Emancipation is the fruit, and Tranquillity is the shade. Seven females dwell there, taking up tastes from all creatures. The seven Rishis, led by Vasishtha, emerge from this forest, followed by glory, effulgence, and other virtues. Hills, mountains, rivers, and streams exist there, and contented souls proceed to the Grandsire. Those who have reduced their wishes and burnt off sins attain Brahman. Tranquillity is praised by those conversant with the forest of knowledge, and they take birth to avoid losing courage. |
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| 28 The Brahmana said he doesn't experience sensory perceptions or desires, as they arise from Nature. He is not attached to anything and has no aversion, like a lotus leaf untouched by water. He shared a story about a Yati and Adhwaryu discussing animal sacrifice. The Yati criticized the Adhwaryu, saying it's destruction of life, but the Adhwaryu replied that the animal's parts will return to their sources, and it's not a sin. The Yati argued that abstaining from cruelty is the foremost deity and that all creatures have life. The Adhwaryu countered that the Yati also engages in slaughter by consuming food and moving around. The Yati explained that the Indestructible and Destructible are two manifestations of the soul, and the Atman transcends duality. The Adhwaryu sought guidance, and the Yati remained silent, allowing the Adhwaryu to continue the sacrifice, freed from delusion. |
| 29 The Brahmana shared a story about the origins of the Universe. The Virat and the Yajna are two manifestations of Brahman, the Self-existent and Omnipresent. He explained that the Virat, consisting of five Pranas, represents the manifestation of Brahman. The Yajna, represented by seven Pranas, is the sacrifice. The Universe is born from the union of these Pranas, and the essence of all creatures is the soul. The Brahmana compared the Universe to a pot and the soul to the water within. He described how the Universe, created from the unmanifest, is sustained by the Pranas and how sacrifices uphold it. The Brahmana emphasized that understanding Brahman as both the Creator and Creation leads to liberation. He encouraged seekers to recognize the unity of all things and to transcend duality by understanding the essence of the self and the Universe. |
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| 30 The Brahmana discussed the soul's journey and the path to liberation. He explained that the soul transcends the cycle of birth and death and is not subject to decay or destruction. The soul's journey is influenced by its actions, and liberation is attained by understanding the self and its connection to Brahman. The Brahmana shared a story about a sage who realized the unity of all beings and achieved liberation. The sage, after deep meditation and contemplation, understood that all creatures are manifestations of the same divine essence. By perceiving the unity of existence and practicing self-restraint, the sage attained a state of eternal bliss. The Brahmana concluded by emphasizing that the soul is eternal and beyond the realm of transient phenomena. True liberation is achieved by recognizing the divine essence within and realizing the unity of all existence. |
| 31 The Brahmana said there are three foes: exultation, cupidity, and lassitude, which are ninefold according to their qualities. To vanquish others, one must first cut off these faults with the arrows of intelligence, tranquility, and self-control. King Amvarisha, who had acquired a tranquil soul, sang verses about subduing faults and attaining sovereignty. He said, "I have subdued many faults, but one remains - cupidity, which deserves to be destroyed. Urged by cupidity, one indulges in forbidden acts and acquires qualities of passion and darkness, leading to repeated birth and death." He advised understanding and subduing cupidity with intelligence to achieve true sovereignty, which is not external but in the soul. The soul is the king, and one must cut off the foremost fault of cupidity to attain this sovereignty. |
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| 32 The Brahmana shares a story about King Janaka, who tells a Brahmana to leave his kingdom, but the Brahmana asks what the limits of the kingdom are. Janaka realizes he cannot find his dominion on Earth or even in his own body. He comes to understand that everything is both his and not his. The Brahmana asks how Janaka got rid of the idea of ownership, and Janaka explains that he realized all things are terminable and that he doesn't desire anything for himself. He doesn't desire smells, tastes, light, touch, or sounds for his own pleasure, so the earth, water, light, wind, and sounds are all subject to him. He does everything for the sake of others, not himself. The Brahmana, who is actually Dharma, praises Janaka for setting the wheel of Goodness in motion. |
| 33 The Brahmana says, "I don't live in the world as you think, bound by your understanding. I'm a knowledgeable Brahmana, emancipated, a forest recluse, and a house-holder. I observe vows and am not defined by good or bad actions. I pervade the universe, and all creatures, mobile or immobile, will be destroyed by me like wood by fire. My wealth is the knowledge of my identity with the universe. This knowledge is the path for Brahmanas, leading to households, forests, preceptors, or mendicancy. One knowledge is worshipped with various symbols. Those who acquire a tranquil understanding attain the one entity, like rivers meeting the Ocean. The path is traversable by understanding, not the body. Actions have beginnings and ends, and the body is bound by actions. Don't fear the afterlife, blessed lady. With your heart focused on the real entity, you will come to my soul." |
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| 34 The Brahmana's wife asks how to acquire knowledge, as her intelligence is limited. The Brahmana explains that devotion to Brahman, a preceptor, and penances can lead to knowledge. He describes Brahman as beyond symbols and qualities, and that it can be understood through a cleansed understanding. He advises comprehending various objects and practicing contemplation and self-restraint. The Brahmana's wife achieves success, and Arjuna asks about their whereabouts. Krishna reveals that his own mind is the Brahmana, his understanding is the Brahmana's wife, and he himself is Kshetrajna. |
| 35 Arjuna asks Vasudeva to explain Brahma, the highest object of knowledge. Vasudeva shares a story about a disciple seeking knowledge from a preceptor, who humbly asks about the highest good, the source of creatures, and the nature of truth and penance. The disciple desires to understand the true nature of existence and achieve emancipation.The preceptor explains that knowledge is the highest object and renunciation is the best penance. He describes the tree of life, with Brahman as its seed, the understanding as its trunk, and the senses as its branches. He explains that understanding the true nature of existence and cutting through ignorance with knowledge leads to immortality.The preceptor then shares a story about Rishis seeking knowledge from Brahma, who explains that truth is the source of all creatures and that penance and self-restraint lead to emancipation. Brahma describes the four modes of life and the importance of faith and wisdom. He explains that understanding the elements and their creation and destruction leads to freedom from delusion and sin.Brahma also describes the path to Adhyatma, the highest step, which is difficult to understand but leads to an identity with Brahman. He explains that light, ether, sun, wind, Indra, and Prajapati are all indications of Adhyatma. The preceptor concludes by emphasizing the importance of understanding and wisdom in achieving emancipation. |
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| 36 Brahma explains that the unmanifest and all-pervading entity has three qualities: Darkness, Passion, and Goodness. These qualities are intertwined and coupled with one another. The five principal elements are characterized by these three qualities. Brahma describes the nature of Darkness, which includes delusion, ignorance, illiberality, and other faults. People characterized by these qualities sink into the hell of brute creation and take birth in lower orders. However, they can improve and ascend through purificatory rites and religious ceremonies. Brahma explains that attachment to objects of desire is great delusion and that even Rishis and deities can become deluded. He describes the five great afflictions: Darkness, delusion, great delusion, wrath, and death. Brahma concludes by stating that understanding the qualities of Darkness is essential to becoming freed from them. |
| 37 Brahman explains the quality of Passion, which includes various traits such as injuring others, beauty, pleasure, pain, power, war, peace, arguments, pride, wrath, desire, malice, and many more. People enveloped by Passion are devoted to religion, wealth, and pleasure, and are repeatedly reborn in this world, pursuing desires and coveting worldly things. They make gifts, accept gifts, and perform rituals, but are stuck in a downward course.Brahman lists numerous qualities that belong to Passion, including attachment, devotion, contentment, exultation, gambling, and indulgence in scandal. He notes that people who meditate on the past, present, and future, and are devoted to the aggregate of religion, wealth, and pleasure, are enveloped by Passion.The course of conduct that leads to Passion has been described, and the man who understands these qualities can free himself from them. Brahma concludes by stating that understanding the qualities of Passion is essential to becoming freed from them. |
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| 38 The Brahmmana describes the quality of Goodness, which includes joy, satisfaction, nobility, enlightenment, happiness, liberality, contentment, faith, forgiveness, courage, and truth. Those who possess these qualities are devoted to the duty of Yoga and regard knowledge, conduct, service, and mode of life as vain. They attain the highest in the world hereafter and are free from egoism, expectations, and desire.The eternal religion of the good includes confidence, modesty, forgiveness, renunciation, purity, and compassion. Brahmanas who adhere to righteousness and possess these virtues are wise and possessed of correctness of vision. They attain Heaven, create diverse bodies, and become like gods, capable of modifying all things.The Brahmmana describes the conduct that appertains to the quality of goodness, which includes self-restraint, minuteness, and the power to govern everything. Those who understand these qualities acquire whatever objects they desire and enjoy them. The qualities of goodness have been declared, and the conduct that constitutes them has been set forth. |
| 39 Brahmana explains that the qualities of Darkness, Passion, and Goodness are interconnected and exist in a state of union. They depend on and follow one another, and their increase and diminution are related. The development of one quality affects the others, and they move collectively. The three qualities exist in all things, and their proportions vary in different creatures and objects. Goodness is the highest and most enlightening, while Darkness is the lowest. The three qualities are present in all luminous bodies and act by turns in diverse ways. They are also present in time, with the Day, Night, fortnight, months, years, seasons, and conjunctions all being threefold. The three qualities are eternal and act in an unmanifest form, and understanding them is key to liberation and absolute happiness. |
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| 40 Brahmana explains that the mind is full of contradictions, affected by qualities of Darkness, Passion, and Goodness. The soul is influenced by these qualities and undergoes changes accordingly. Those affected by Darkness experience delusion, ignorance, and faults, while those influenced by Passion are devoted to wealth, pleasure, and ambition. Those in Goodness are characterized by joy, satisfaction, and wisdom.The Brahmana describes how the soul can transcend these qualities through self-control, contemplation, and understanding of their nature. By doing so, one can achieve liberation and freedom from the cycle of birth and death. He emphasizes the importance of knowledge, renunciation, and devotion in overcoming the effects of these qualities and attaining the ultimate goal of spiritual realization. |
| 41 Brahmana explains that Egoism, born from Mahat, is the source of all creatures. It creates the five great elements: earth, air, ether, water, and light. These elements are the cause of delusion, and their dissolution occurs in reverse order of creation. The five winds (prana, apana, udana, samana, and vyana) are attached to the soul, along with speech, mind, and understanding. The eleven organs, including the five senses and the mind, must be subdued to attain Brahman. The five great elements are divided into sets of three, and the presiding deities are the quarters, wind, light, water, and earth. The mode of birth is fourfold: eggs, germs, filth, and fleshy balls in wombs. The doctrine of Adhyatma is to unite the senses, objects, and five great elements in the mind, leading to true happiness. Renunciation and treating qualities as non-qualities lead to absorption into Brahman. The body is made up of the five elements and is full of passion and delusions. By restraining the senses and subjugating the three qualities and five elements, one attains the Highest. |
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| 43 Brahmana explains that among various entities, some are foremost: royal Kshatriya among men, elephant among vehicles, lion among forest dwellers, and sheep among sacrificial animals. Similarly, certain trees, mountains, and gods are considered foremost. Prajapati is the lord of all creatures, and Vishnu is the king of kings. The goddess Maheswari, also known as Parvati, is the foremost among women. Kings should protect Brahmanas, and injury is an indication of unrighteousness. The text also describes the characteristics of various elements and senses, such as smell being the characteristic of earth and sound being the characteristic of ether. The understanding perceives all things, and renunciation with knowledge leads to the highest goal. The Kshetrajna, or Supreme Lord, is eternal and without qualities, and only He can attain to that which transcends the qualities. |
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| 44 Brahmana explains that he will describe the first and highest of all entities. The sun is the first of all lighted bodies, and fire is the first of all elements. Prajapati is the first of all deities, and the syllable Om is the first of all Vedas. The Gayatri is the first of all meters, and the goat is the first of all sacrificial animals. The Krita is the first of all Yugas, and gold is the first of all precious things. The self-existent Vishnu is the superior of all, and the great Meru is the first-born of all mountains. Ganga is the firstborn of all rivers, and the ocean is the first-born of all wells and reservoirs. Iswara is the supreme Lord of all, and the householder's mode of life is the first. The Unmanifest is the source of all worlds, and all things are transient, ending in destruction. However, knowledge has no end, and one who is possessed of a tranquil soul and pure knowledge is released from all sins. |
| 45 Brahmana describes the wheel of life, which moves on with the understanding as its strength and the mind as its pole. It is bound by the senses and the five great elements, and is subject to decrepitude, grief, diseases, and calamities. The wheel is encircled by heat and cold, and is illuminated by egoism. It is sustained by the qualities and is attended by fear and delusion. The wheel moves towards joy and pleasure, but is also characterized by production and destruction. One who understands the motion and stoppage of this wheel is never deluded and attains the highest goal.The four modes of life - householder, Brahmacharin, forest recluse, and mendicant - have the householder's mode as their foundation. Observance of rules and vows is beneficial, and one should return home after being cleansed by ceremonies and observing vows. One should perform the five sacrifices, eat what remains after feeding deities and guests, and be devoted to penances and self-restraint. One should also bear the sacred thread, wear white clothes, and associate with good men. |
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| 46 Brahmana describes the conduct of a Brahmacharin, who should study and live a life of penance, restraint, and devotion. He should eat food obtained without asking, honor guests, and subsist on fruits and leaves. He should perform ablutions, bear a staff, and wear a sacred thread. A forest recluse should live in the woods, wear animal skins or bark, and subsist on fruits and roots. He should honor guests and give them shelter. A mendicant should lead a life of renunciation, beg for food, and live in secluded places. He should avoid harm to creatures, practice universal friendliness, and subjugate his senses. He should abstain from harm, practice Brahmacharyya, truth, simplicity, and freedom from wrath. He should pursue a sinless mode of conduct, avoid attachment, and share with others. He should not appropriate what belongs to others, nor teach what is not sought to be taught. He should follow the nectarine course of conduct, abstain from controversies, and seek to master every topic. |
| 47 Brahmana says that Renunciation is penance, and that Brahman is the supreme goal. Brahman is far off, but can be attained through knowledge and penance. It is free from opposites, qualities, and is eternal. Those who are devoted to renunciation and knowledgeable about the Vedas can attain the supreme Lord. Penance is light, conduct leads to piety, and knowledge is the highest. Renunciation is the best penance. One who understands self and is unperturbed can go everywhere. The learned man who sees unity in diversity is released from misery. He who desires nothing and despises nothing can become one with Brahman. He who understands Pradhana and is free from mineness and egoism becomes emancipated. Abandoning all action and truth and falsehood, a creature can become emancipated. The tree of Brahman is eternal, and cutting it with knowledge of truth can free one from attachment and birth. Two birds, immutable and friends, represent the unintelligent, while the Intelligent is different. When the inner self becomes conversant with that which is above nature, one can become released from all sins. |
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| 48 Brahmana describes Brahman as a tree, forest, or unmanifest, transcendent and free from distress. One who attains equanimity at the moment of death becomes immortal. By controlling the life-breaths through Pranayama, one attains tranquility and gains knowledge. When goodness predominates, one becomes fit for immortality. Goodness is the highest, and Purusha is dependent on it. Forgiveness, courage, and renunciation are characteristics of the conduct that arises from goodness. Some believe in the unity of Kshetrajna and Nature, but others argue for distinction and association. Unity and diversity coexist, like a fish in water or water drops on a lotus leaf. The learned Brahmanas questioned the Grandsire further, seeking clarification on these concepts. |
| 49 The Rishis asked which duty is most worthy, as they saw contradictory views. Some believed in an afterlife, others didn't. Some thought everything was doubtful, while others had no doubts. They questioned the nature of the eternal principle, with some believing it was one, others distinct, and others manifold. They noted differences in views and practices among deities and Brahmanas, including dietary habits, bathing, and actions. Some praised merit and glory, while others preferred poverty. Some believed in abstention from harm, while others were addicted to destruction. The Rishis were deluded and unable to conclude, with people advocating for different duties. They asked the creator of the worlds to declare what is good and explain the connection between Kshetrajna and Nature. |
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| 50 Brahmana explains that abstention from harming creatures is the foremost duty, and that knowledge is the highest happiness. He notes that pure knowledge releases one from sins, and that those who engage in destruction and harm will go to Hell. Brahmana then explains the relationship between Kshetrajna (Purusha) and Nature, where Purusha is the subject and Nature is the object. He notes that Nature is unint
elligent and inert, while Purusha is eternal and intelligent. This separation allows for the perception of objects and actions. Understanding this distinction, along with observance of duty and knowledge, is the path to attaining the highest truth. Brahmana concludes with an explanation of various duties, emphasizing that actions in accordance with divine principles and knowledge are the most righteous. |
| 51 Brahmana explains that the mind controls the five elements and is the soul of the elements. The mind, senses, and understanding are joined to the Kshetrajna. The individual soul, with the mind as charioteer, drives the chariot of the senses. One who understands this is not overwhelmed by delusion. The forest of Brahman includes all entities, mobile and immobile, and is the means of subsistence for all creatures. The Kshetrajna moves about in this forest, and all entities eventually dissolve into the five elements. Prajapati created the universe with his mind, and Rishis attained divinity through penance. Penance is the root of all acquisition, and those who perform it become crowned with success. Even sinners can be cleansed through well-performed penance. Those who understand the self and are devoid of mineness and egoism attain the highest regions. One who knows the Kshetrajna knows the Veda, and attaining pure knowledge, one becomes released from every sin. |
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| 52 Vaisampayana said, "Krishna ordered Daruka to ready his chariot, and they set out for the city named after the elephant. Along the way, Dhananjaya praised Krishna, saying, "You are the soul of the universe, the creator and destroyer. I know you as the one who has helped me cross the ocean of Kuru." Krishna and Dhananjaya arrived at the palace of Dhritarashtra, where they met with king Yudhishthira and others. After spending the night, they went to Yudhishthira's chamber, where Yudhishthira granted Krishna permission to return to Dwaravati to see his father. Yudhishthira asked Krishna to take gems and wealth with him and to think of him and his brothers daily. Krishna replied that all wealth was Yudhishthira's and that he would return for the horse-sacrifice. He then departed, accompanied by Subhadra and others, after being worshipped by Yudhishthira. |
| 53 Vaisampayana said, "As Krishna proceeded to Dwaraka, the Pandavas embraced him and fell back with their attendants. Phalguna repeatedly embraced Krishna, and as long as he was in sight, he kept looking back at him. When Krishna met the ascetic Utanka, he worshipped him and asked about his well-being. Utanka asked Krishna if he had successfully established peace between the Kurus and Pandavas. Krishna replied that he had tried his best but ultimately failed, and the Kauravas met their demise due to their own actions. Utanka, filled with rage, denounced a curse on Krishna for not saving the Kurus. Krishna apologized and asked Utanka to listen to his explanation before cursing him. He acknowledged Utanka's ascetic merit and penances and expressed his desire to see them preserved, not diminished. |
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| 54 Utanka asked Krishna to reveal the faultless Adhyatma, and Krishna explained that the three qualities of Darkness, Passion, and Goodness exist, depending on him as their refuge. He said that all creatures, including the Rudras, Vasus, Daityas, Yakshas, Gandharvas, and Nagas, have sprung from him. Krishna emphasized that he is the soul of all existent and non-existent things, and that the fourfold courses of duty and Vedic duties have him as their soul. He stated that he is the eternal god of gods and that all the Vedas are identical with him. Krishna explained that he takes birth in diverse wombs to uphold Righteousness and establish it, and that he has taken various forms in different Yugas to protect his son, Dharma. He said that he has to repair the causeway of Righteousness in every Yuga and act according to the order he is born in. Krishna told Utanka that he had appealed to the Kauravas in various forms but they refused to listen, and ultimately met their demise in battle. |
| 55 Utanka recognized Krishna as the creator of the universe and asked to see his sovereign form. Krishna showed him his universal form, which was like a blazing fire of a thousand suns. Utanka was filled with wonder and bowed to Krishna, saying he had seen enough. Krishna asked Utanka to ask for a boon, but Utanka said seeing his form was enough. Krishna insisted, so Utanka asked for water wherever he wanted it. Krishna said to think of him when he needed water. Later, Utanka was wandering in the desert and thought of Krishna. A hunter appeared, surrounded by dogs, and offered Utanka water from his urinary organs. Utanka was hesitant, but the hunter repeatedly offered. When Utanka refused, the hunter disappeared, and Krishna appeared, explaining that the hunter was Indra, who had been requested to give Utanka nectar in the form of water. However, Utanka had sent him away, and now clouds would rise in the desert to give him water whenever he wanted. |
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| 56 Janamejaya asked how Utanka, a devoted disciple of Gautama, came to wish to curse Vishnu. Vaisampayana explained that Utanka was a devoted student who served Gautama with great energy and purity. Gautama was pleased with Utanka and couldn't bear to let him go, even when Utanka became old and decrepit. One day, Utanka realized his old age and lamented, and Gautama's daughter, Ahalya, tried to hold his tears. Gautama granted Utanka permission to leave and offered him his daughter's hand in marriage. Utanka asked what he could present as a final fee and was told to bring celestial ear-rings worn by Saudasa's queen. Utanka departed to fetch the ear-rings, despite Gautama's concerns for his safety, as Saudasa had been cursed to become a cannibal. |
| 57 Vaisampayana told the story of Utanka's encounter with King Saudasa, who had been cursed to become a cannibal. Utanka was not afraid and explained his mission to fetch celestial ear-rings for his preceptor. Saudasa agreed to give them, but said they belonged to his wife, Madayanti, and Utanka should ask her directly. Utanka was skeptical but went to meet Madayanti, who was hesitant to give up the ear-rings without a sign from her husband. She explained that the ear-rings were precious and had many virtues, producing gold and protecting the wearer from harm. She asked Utanka to bring a sign from Saudasa to prove his story. |
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| 58 Vaisampayana told the story of Utanka, who obtained jewelled ear-rings from Queen Madayanti after showing a sign from King Saudasa. Utanka asked the king about the sign, and Saudasa explained that as a Kshatriya, he was bound to honour Brahmanas, despite his current condition as a cannibal. Utanka asked if he should return to the king, and Saudasa advised him not to. Utanka left and later encountered a snake who stole the ear-rings. He tried to retrieve them, and Indra, disguised as a Brahmana, helped him by uniting his staff with the force of thunder. Utanka entered the world of Nagas, where he met a black steed who revealed himself as the deity of fire and helped Utanka recover the ear-rings. The Nagas, including Vasuki, worshipped Utanka and returned the ear-rings. Utanka returned to his preceptor's retreat and presented the ear-rings to his wife, telling his preceptor everything that had happened. |
| 59 Janamejaya asked what Krishna did after granting a boon to Utanka. Vaisampayana replied that Krishna returned to Dwaraka with Satyaki, arriving during the Raivataka festival. The hill was beautifully decorated with jewels, gems, and flowers, and the air was filled with music and laughter. People were excited and delighted, and the mountain was filled with shops, stalls, and food. The festival was highly auspicious, with many sacred abodes and men of righteous deeds. Krishna was worshipped by his relatives and entered a beautiful mansion, where he was greeted by his father and mother. He recounted the incidents of the great battle to his father, Vasudeva. |
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| 60 Vasudeva asked Krishna to describe the battle between the Kurus and Pandavas. Krishna narrated how the battle raged for
eighteen days, with many warriors, including Bhishma, Drona, and Karna, meeting their demise. The battle was intense, with countless heroes, including Yudhishthira, Arjuna, and Bhima, fighting valiantly. The final day of the battle was marked by the fall of Duryodhana, who was eventually defeated by Bhima. Krishna also described the aftermath, with the Pandavas victorious and the Kauravas vanquished. Vasudeva was pleased and grateful for Krishna's recounting of the battle and the ultimate victory of the Pandavas. |
| 61 Vasudeva asked Krishna why he didn't mention Abhimanyu's death. Subhadra, noticing the omission, fell to the ground, and Vasudeva also fell, overcome with grief. Regaining his senses, Vasudeva asked Krishna to tell him about Abhimanyu's death. Krishna explained that Abhimanyu fought bravely, killing many kings, but was surrounded by Drona, Karna, and others, and eventually slain by Dussasana's son. Vasudeva lamented, wondering if Abhimanyu was slain deceitfully. Krishna consoled him, saying Abhimanyu died a hero's death and ascended to heaven. Subhadra, still grieving, asked about her son, and Kunti comforted her, telling her to protect her unborn child. The family made arrangements for Abhimanyu's obsequial rites and made presents to Brahmanas. |
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| 62 Vasudeva performed obsequial rites for Abhimanyu, feeding six million Brahmanas and giving away wealth, including gold, kine, and clothes. The Pandavas and others were still grief-stricken, and Uttara, Abhimanyu's widow, abstained from food, causing concern for her unborn child. Vyasa appeared, reassuring them that a mighty son would be born to Uttara, who would rule the Earth righteously. He consoled Arjuna, telling him Abhimanyu had gone to the deities and should not be grieved for. Vyasa then urged King Yudhishthira to perform the horse-sacrifice, and with that, he disappeared. Yudhishthira set his mind on preparing for the sacrifice, which would bring wealth and prosperity. |
| 63 Janamejaya asked how Yudhishthira obtained the wealth buried by Marutta after hearing Vyasa's words. Vaisampayana explained that Yudhishthira summoned his brothers and decided to follow Vyasa's advice. Bhimasena suggested they worship Maheswara, the bull-signed deity, to obtain the wealth. Yudhishthira was pleased, and the Pandavas resolved to bring the wealth. They ordered their forces to march under the constellation Dhruba and worshipped Maheswara with offerings. The sons of Pandu set out with cheerful hearts, receiving auspicious blessings from citizens and Brahmanas. They circumambulated Brahmanas, took permission from King Dhritarashtra, and left Yuyutsu in the capital before departing. |
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| 64 Vaisampayana said, "The Pandavas set out with cheerful hearts, accompanied by men and animals, and filled the Earth with the loud clatter of their wheels. They were praised by eulogists and bards, and their army supported them. King Yudhishthira shone with beauty, accepting the blessings and cheers of his subjects. The soldiers' murmurs filled the welkin as they crossed lakes, rivers, forests, and pleasure gardens, finally arriving at the mountains where the wealth was buried. The king pitched his camp, placing Brahmanas and his priest in the van. The Pandavas, kings, Brahmanas, and priests performed propitiatory ceremonies and spread themselves across the spot. The camp was laid out with six roads and nine divisions, and a separate encampment was made for the elephants. Yudhishthira asked the Brahmanas to fix an auspicious day and constellation for the rites, and they replied that the current day was auspicious. They fasted and passed the night listening to discourses, and the next morning, the Brahmanas addressed the king." |
| 65 The Brahmanas advised Yudhishthira to make offerings to Mahadeva, which he did, using sanctified butter, flowers, Modakas, and meat. The priest Dhaumya performed the rites, presenting offerings to Mahadeva's train, Kuvera, and Manibhadra. The king gave away thousands of kine to the Brahmanas and presented offerings to night-wandering beings. The region became delightful, filled with the scent of Dhupas and flowers. Yudhishthira then proceeded to the treasure's location, worshipping Rudra and the Ganas. He excavated the spot, uncovering numerous vessels and treasures, which were placed in large containers for protection. The wealth was loaded onto camels, horses, elephants, cars, and carts, as well as mules and men. Sixteen thousand coins were placed on each camel, and proportionate loads on other vehicles. After worshipping Siva, Yudhishthira set out for the city, making short marches every day, and eventually returned to the capital, gladdening the hearts of the Kuru race. |
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| 66 Vasudeva, accompanied by the Vrishnis, returned to the Kuru capital for the horse-sacrifice. He was greeted by Dhritarashtra and Vidura. Krishna came to comfort the Kshatriya ladies, including Draupadi and Uttara, who had lost their protectors. When Parikshit, the son of Abhimanyu, was born, he was stillborn due to Aswatthaman's Brahma weapon. The citizens rejoiced, but soon lamented when they learned the child was lifeless. Krishna, with Yuyudhana, rushed to the palace and met Kunti, who was weeping and calling out to him. She reminded Krishna of his vow to revive the child if he was born dead. Kunti, along with Draupadi, Subhadra, and other ladies, begged Krishna to revive Parikshit, as the Pandavas' life-breaths were tied to his. Krishna was urged to fulfill Abhimanyu's words, who had promised that his son would learn from the Vrishnis and Andhakas. |
| 67 Subhadra, overcome with grief, begged Krishna to revive Abhimanyu's son, born dead due to Aswatthaman's weapon. She reminded Krishna of his vow to revive the child and pleaded with him to fulfill it. Subhadra lamented that the Pandavas, who had already suffered so much, would be further distressed by the child's death. She acknowledged Krishna's power and righteousness, saying that he could revive the three worlds if he wished. Subhadra implored Krishna to show compassion to Uttara and herself, throwing themselves on his protection. She said that if Krishna did not revive the child, she would cast off her life. Subhadra addressed Krishna as the "irresistible hero" and "chief of the Vrishni race," emphasizing his ability to fulfill his vow and restore the child to life. |
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| 68 Vaisampayana said, "Krishna, exceedingly afflicted by grief, entered the lying-in room where Parikshit was born. The room was sanctified with flowers, water pots, and fires, and surrounded by skilled physicians and articles to ward off Rakshasas. Krishna was glad to see this and said, 'Excellent!' Draupadi announced his arrival to Uttara, who was grieving. Uttara, covering herself, waited for Krishna and lamented, 'Behold us two, deprived of our child.' She begged Krishna to revive Parikshit, saying she would cast off her life-breaths if he did not. Uttara expressed her frustration that Drona's son had destroyed her child with a Brahma-weapon. She had hoped to salute Krishna with her child on her lap, but now all her hopes were destroyed. Uttara reminded Krishna that Abhimanyu was dear to him and begged him to revive his son. |
| 69 Vaisampayana said, "Uttara, grief-stricken and helpless, fell to the ground, lamenting the loss of her child. The palace was filled with the sound of weeping, and Kunti and the other ladies were deeply afflicted. Regaining consciousness, Uttara took her child in her arms and lamented, saying she would end her life if he did not revive. She begged her son to rise and behold his great-grandmother, Kunti, and the princess of Panchala, both afflicted with grief. The ladies raised Uttara and joined their hands in reverence, touching their heads to the earth to salute Krishna. Moved by Uttara's lamentations, Krishna touched water and withdrew the force of the Brahma-weapon. He promised to revive the child, saying he never uttered an untruth and that his words would prove true. By the merit of his actions and his disposition, the child began to move and revive. Krishna said, 'Let this child revive by the truth of my words, my righteousness, and my friendship with Vijaya!' |
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| 70 Krishna said, 'Behold, the child is alive!' The ladies and the Pandavas were filled with joy, and Uttara embraced her child. She prayed to Krishna, offering thanks for reviving her son. The child was given the name Parikshit, meaning "one who is tested," as he was revived due to Krishna's grace. The Pandavas were overjoyed and relieved, and they held a grand celebration for the revival of their heir. Krishna, having fulfilled his vow, left for Dwaraka, accompanied by the Vrishnis. The people of the city rejoiced, and the Pandavas resumed their preparations for the horse-sacrifice, ensuring that all arrangements were in place for the auspicious event. The city of Hastinapura buzzed with excitement, and the Pandavas were praised for their piety and devotion. The narrative of Abhimanyu's son, revived by Krishna, became a celebrated tale of divine intervention and the Pandavas' endurance. |
| 71 Vaisampayana said, "When the Pandavas arrived, Vasudeva went out to meet them. They entered the city, and the Earth and sky were filled with the hum of voices and clatter of cars. The Pandavas worshipped king Dhritarashtra, Gandhari, Kunti, Vidura, and Yuyutsu. They then heard about the birth of Parikshit and worshipped Krishna. Later, Vyasa arrived and was worshipped by the Kuru heroes. Yudhishthira sought Vyasa's permission to perform the horse-sacrifice and was granted it. Vyasa said the sacrifice would cleanse them of all sins. Yudhishthira then asked Vasudeva to perform the sacrifice, saying he was their preceptor and master. Vasudeva agreed, saying Yudhishthira was the goal of all creatures and shone in great glory. He pledged to accomplish whatever Yudhishthira bid him do, along with Bhimasena, Arjuna, and the two sons of Madravati. |
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| 72 Vaisampayana said, "Yudhishthira, addressed by Krishna, saluted Vyasa and agreed to be initiated for the sacrifice. Vyasa said he, Paila, and Yajnavalkya would perform the rites. The horse would be loosened on the full moon day of Chaitra. Yudhishthira procured the necessaries and informed Krishna. Vyasa directed that the Sphya and Kurcha be made of gold. The horse was loosened, and Yudhishthira asked who would protect it. Krishna said Arjuna would, as he was the foremost bowman and capable of overcoming resistance. Arjuna was instructed to avoid battles and invite kings to the sacrifice. Yudhishthira then commanded Bhima and Nakula to protect the city and set Sahadeva to wait upon the guests. With Dhritarashtra's permission, the preparations for the sacrifice continued. |
| 73 Vaisampayana said, "When the hour for initiation came, the Ritwijas initiated King Yudhishthira for the horse-sacrifice. The horse was let loose, and Yudhishthira shone with splendor. Arjuna prepared to follow the horse, drawing his bow Gandiva and wearing a fence made of iguana skin. The citizens of Hastinapore came out to behold Dhananjaya, and the crowd was so thick that it seemed like a fire. Arjuna heard the citizens blessing him and saying, 'Let blessings be thine! Go thou safely and come back.' Many Brahmanas and Kshatriyas followed him, performing auspicious rites. The horse roamed over the Earth, and Arjuna fought many battles with kings and tribes who had been discomfited before. Innumerable Kshatriyas, Kiratas, Yavanas, and Mlechechas encountered Arjuna in battle. The horse wandered over the whole Earth, and Arjuna followed, fighting many fierce battles. I shall narrate to thee the principal ones, O sinless king." |
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| 74 Vaisampayana said, "A battle took place between Arjuna and the Trigartas, who had incurred the Pandavas' hostility before. The Trigartas surrounded Arjuna, attempting to capture the horse, but he forbade them, reminding them of Yudhishthira's orders not to slay those whose kinsmen had been slain on Kurukshetra's field. The Trigartas disregarded Arjuna's message and assailed him with shafts. Arjuna resisted, smilingly asking them to forbear, but they continued to fight. He vanquished Suryavarman, the king of the Trigartas, and his brother Ketuvarman, but was impressed by Dhritavarman's skill and spared his life. Dhritavarman shot an arrow that pierced Arjuna's hand, causing him to drop his bow. Arjuna, enraged, showered arrows and despatched many Trigarta warriors. The rest fled, submitting to Arjuna and accepting his dominion. |
| 75 Vaisampayana said, "The horse entered Pragjyotisha's realm, and Bhagadatta's son came out to encounter Arjuna. The son of Bhagadatta seized the horse and marched back to his city. Arjuna pursued, and the son of Bhagadatta fled, releasing the horse. He then mounted an elephant and challenged Arjuna to battle. The elephant, equipped for war, was infuriated and advanced towards Arjuna. Arjuna stood firm and encountered the prince, cutting off his arrows with those sped from Gandiva. The son of Bhagadatta shot more arrows, but Arjuna struck him down with golden-winged arrows. Though pierced, the son of Bhagadatta remounted his elephant and continued to fight. Arjuna shot more arrows, and the elephant, pierced and bleeding, looked like a mountain with red springs. The son of Bhagadatta was defeated, and his elephant was struck down." |
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| 76 Vaisampayana said, "The battle between Arjuna and Vajradatta continued for three days. On the fourth day, Vajradatta laughed and said, 'Wait, Arjuna! You won't escape me. I'll discharge the water-rite for my sire, slain by you.' He urged his elephant towards Arjuna, who stood firm, relying on Gandiva. The elephant emitted a shower of juice, but Arjuna impeded its course with arrows. Vajradatta shot arrows, but Arjuna baffled them. The king urged his elephant again, but Arjuna struck it down with a shaft. As the elephant fell, Arjuna said, 'Don't fear, king. I won't slay you, as Yudhishthira commanded. Rise, return to your city, and come to Yudhishthira's horse-sacrifice on the day of the full moon in Chaitra.' Vajradatta agreed, defeated, and Arjuna spared his life." |
| 77 Vaisampayana said, "A great battle occurred between Arjuna and the Saindhavas, who sought revenge for their clan's slaughter. They seized the horse and attacked Arjuna, who fought on foot, armed with his bow. The Saindhavas showered arrows on Arjuna, who looked like the sun covered by clouds. The three worlds cried out in distress as Arjuna was overwhelmed. A terrible wind blew, and meteors struck the sun and moon. The celestial Rishis were fearful, and nature assumed a strange aspect. Reddish clouds poured flesh and blood on the earth. When Arjuna was stupefied, the Saindhavas shot more arrows, but the deities and Rishis sought his welfare. Arjuna regained his energy and drew his celestial bow, pouring incessant showers of shafts on his foes. The Saindhavas fled, frightened by the sound of Gandiva. Arjuna moved amidst the host, piercing warriors with his arrows, like the great Indra dispersing clouds with his powerful rays." |
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| 78 Vaisampayana said, "Arjuna stood immovable on the field, like Himavat. The Saindhavas showered arrows, but Arjuna, recalling Yudhishthira's words, decided not to slay them. He offered to spare their lives if they acknowledged defeat. The Saindhavas, however, continued to fight, and Arjuna cut off their arrows and pierced them with his own. He became angry and felled many warriors, but their queen, Dussala, took her grandson and approached Arjuna, weeping. She told him that the child's father had died of grief after learning of Jayadratha's death. Arjuna cast off his bow and received his sister and nephew. Dussala asked for mercy and peace, and Arjuna, remembering queen Gandhari and king Dhritarashtra, censured Kshatriya practices and decided to make peace. He comforted his sister, dismissed her, and continued to follow the sacrificial horse, which wandered through various realms, enhancing Arjuna's feats. The horse eventually arrived in Manipura, followed by Arjuna." |
| 79 Vaisampayana said, "The ruler of Manipura, Vabhruvahana, came to meet Arjuna with humility, but Arjuna disapproved, seeking battle. Ulupi, Vabhruvahana's mother, encouraged him to fight his father. Vabhruvahana, with golden armor and a lion-adorned standard, proceeded to battle Arjuna. The two engaged in a fierce fight, exchanging arrows. Vabhruvahana pierced Arjuna
's armor, while Arjuna countered with fiery arrows. The fight was long and intense, with both warriors showing great prowess. Ulupi eventually revealed her identity and asked Vabhruvahana to spare Arjuna, but the latter, though desiring peace, was compelled to fight. Eventually, Arjuna subdued his son and instructed him to offer his homage to Yudhishthira and worship his horse. Arjuna was pleased to see his son, blessed him, and took him along for the sacrifice. |
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| 80 Vaisampayana said, "Arjuna's achievements were celebrated everywhere. He continued to follow the horse, which eventually reached the kingdom of the Naga king, Takshaka. Takshaka, enraged at Arjuna's arrival, sent his serpents to devour the horse, but Arjuna, using his divine weapon, repelled them. He fought the Nagas fiercely, striking down their army and causing great havoc. The horse was eventually released, and Takshaka, impressed by Arjuna's valor, offered him treasures and gifts. Arjuna accepted the offerings and proceeded towards Yudhishthira's sacrifice, pleased with his successful journey. The horse returned safely, and the sacrifice was completed with grandeur, fulfilling all the necessary rituals and bringing glory to the Pandavas." |
| 81 Arjuna asked Ulupi, "Why have you come here, and what is the cause of this battle? Have I or Vabhruvahana unconsciously injured you?" Ulupi replied, "You have not offended me. I have done this for your good, to expiate your sin of slaying Bhishma unrighteously. The Vasus cursed you, but I have freed you from that curse. Your son Vabhruvahana has cast you down, fulfilling the Vasus' prophecy. I cannot be held censurable, for the son is one's own self." Arjuna became cheerful and praised Ulupi's actions. He then told Vabhruvahana to attend Yudhishthira's Horse-sacrifice and invited him to distribute food among the priests. Vabhruvahana requested Arjuna to enter the city with his wives, but Arjuna declined, citing his vow to follow the sacrificial horse until the end of his journey. |
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| 82 Vaisampayana said, "The sacrificial steed wandered to Rajagriha, where Meghasandhi, the son of Sahadeva, challenged Arjuna to battle. Meghasandhi, with childish bravado, said, 'I shall take away the horse. Strike me, for I shall strike thee.' Arjuna, smiling, replied, 'I shall resist thee, as is my vow.' Meghasandhi struck Arjuna, who baffled his arrows and spared his body. Arjuna then struck off Meghasandhi's bow, leathern fence, and flag-staff. When Meghasandhi took up a mace, Arjuna cut it into fragments. The prince, deprived of his car, bow, and mace, was spared by Arjuna, who said, 'Thou hast displayed Kshatriya duties. Go now.' Meghasandhi joined his hands in reverence and worshipped Arjuna, who told him to attend Yudhishthira's Horse-sacrifice. The sacrificial horse proceeded to the countries of the Bangas, Pundras, and Kosalas, where Arjuna vanquished numerous Mlechecha armies with his bow Gandiva." |
| 83 Vaisampayana said, "Arjuna, with his white-steed chariot, followed the sacrificial steed southward. The steed arrived in the Chedis, where Sarabha, Sisupala's son, battled Arjuna and then worshipped him. The steed proceeded to various realms, receiving honors, and Arjuna followed, conquering kings and tribes, including the Nishada king, son of Ekalavya. He defeated the Dravidas, Andhras, and Mahishakas, and arrived at Dwaravati, where the Yadava youths attempted to stop him, but King Ugrasena intervened. Arjuna met with Vasudeva and the Vrishni and Andhaka rulers, who honored him. The steed then proceeded along the western ocean coast, arriving in the country of the five waters, and then Gandhara, where a fierce battle ensued between Arjuna and the ruler, Sakuni's son, who harbored a grudge against the Pandavas." |
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| 84 Vaisampayana said, "The son of Sakuni, a mighty car-warrior, led a large force against Arjuna, seeking revenge for his father's death. Despite Arjuna's peaceful words, the Gandharas attacked, surrounding the sacrificial steed. Arjuna, filled with wrath, shot many shafts, cutting off heads and slaughtering the warriors. The Gandhara king refused to cease fighting, and Arjuna spared his life, naming him before felling his head-gear with a crescent-shaped arrow. The Gandharas fled in fear, losing arms and senses. Arjuna cut off heads with broad-headed shafts, routing the army. The Gandhara queen, filled with fear, came out with an offering for Arjuna, forbidding her son from fighting and gratifying Jishnu. Arjuna worshipped her, inclined to show kindness, and comforted the son of Sakuni, telling him to attend Yudhishthira's Horse-sacrifice and cease hostilities." |
| 85 Vaisampayana said, "Yudhishthira heard the sacrificial horse was returning and Arjuna was safe. He summoned his brothers, as the twelfth day of the lighted fortnight in Magha approached. Bhima prepared a sacrificial compound, constructing mansions and roads, and adorning it with gold and gems. He sent messengers to invite kings and Brahmanas, who came with gifts. Yudhishthira assigned them accommodations and food. Many Munis and dialecticians attended, disputing propositions. The kings beheld the excellent preparations, including golden triumphal arches and beds. They saw no article that wasn't made of gold. Sacrificial stakes were set up, and animals and kine were collected. The invited kings were filled with wonder. Large heaps of sweet-meats were kept ready, and drums and cymbals were beat repeatedly. The sacrifice was performed, with hills of food dedicated, and tanks of curds and lakes of ghee. The entire population of Jamvudwipa was collected, with thousands of nations and races attending." |
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| 86 Vaisampayana said, "Yudhishthira told Bhimasena to honor the arriving kings, and Bhima did so with the twins' help. Krishna arrived with the Vrishnis and was worshiped by Bhima. Yudhishthira asked Krishna about Arjuna, who had been emaciated from battles. Krishna reported that Arjuna was near and suggested that Yudhishthira complete his Horse-sacrifice. Yudhishthira asked Krishna to share Arjuna's message, and Krishna relayed Arjuna's words: 'Many kings will come to the sacrifice; honor them and prevent a carnage like at the Rajasuya-sacrifice.' Arjuna also requested that his son Vabhruvahana, the ruler of Manipura, be honored at the sacrifice. Yudhishthira approved and agreed to honor Vabhruvahana. |
| 87 Yudhishthira praised Krishna's words and asked why Arjuna always faced hardships despite his intelligence and auspicious marks. Krishna replied that Arjuna's high cheekbones were the only fault he saw, which made him always on the road. Draupadi looked angrily at Krishna for finding fault in Arjuna. The Kurus were gratified to hear of Arjuna's triumphs and an envoy arrived with a message from Arjuna, causing Yudhishthira to shed tears of joy. On the second day, Arjuna arrived, and the citizens praised him for his feat of conquering all kings and returning with the horse. Arjuna entered the sacrificial compound and was received by Yudhishthira, Krishna, and others. He saluted his seniors and was worshipped and honored in return. Meanwhile, Vabhruvahana, Arjuna's son, arrived with his mothers and saluted his seniors, who honored him in return. He then entered Kunti's abode. |
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| 88 Vaisampayana said, "Vabhruvahana met Kunti, Dhritarashtra, Yudhishthira, Bhima, and others, and was honored by them. Krishna gave him a costly car and steeds. The sage Vyasa advised Yudhishthira to begin the Horse-sacrifice, which would free him from sin. Yudhishthira underwent the Diksha and performed the sacrifice with profuse gifts. The priests performed the rites duly, and the sacrifice was characterized by food, presents, and joy. None were cheerless, poor, or hungry. Bhimasena distributed food, and the priests performed the Savana rite. The Sadasayas were well-versed in Vedic learning and dialectics. Six stakes were set up, and a Chayana was made with golden bricks. Animals and birds were tied to the stakes, and the sacrifice looked beautiful, with Gandharvas singing and Apsaras dancing. Brahmanas, Kimpurushas, and Kinnaras were present, and the sacrifice was completed successfully. |
| 89 Vaisampayana said, "The horse was sacrificed, and Draupadi sat near it. The priests cooked the marrow and Yudhishthira smelled the smoke, cleansing him from sin. The remaining limbs were poured into the fire. Vyasa praised Yudhishthira and returned the Earth, asking for its purchasing value. Yudhishthira gave away gold and the Brahmanas divided it among themselves. An invisible voice applauded Yudhishthira, and Krishna praised him. Yudhishthira gave away more gold, trebling the Dakshina. The sacrificial priests distributed the wealth, and the Brahmanas took ornaments of gold. The remaining wealth was taken by Kshatriyas, Vaisyas, and Sudras. Vyasa gave his share to Kunti, who devoted it to acts of merit. Yudhishthira, cleansed of sins, shone like the chief of celestials. He made presents to the kings and dismissed them. He worshipped Govinda and Valadeva and dismissed them. The sacrifice was celebrated with abundance and delight." |
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| 90 Vaisampayana said, 'Hear of a most wonderful incident that occurred at the conclusion of that great horse-sacrifice. After all had been gratified, a blue-eyed mongoose with one side of its body turned gold came there and spoke in a thunderous voice. It said, 'This great sacrifice is not equal to a prastha of powdered barley given by a liberal Brahmana of Kurukshetra who observed the Unccha vow.' Hearing this, all Brahmanas were filled with wonder and asked the mongoose to explain. The mongoose narrated the story of a Brahmana who, during a famine, had only a little barley. He and his family, despite their hunger, gave all their food to a guest. The guest, who was the deity of Righteousness in human form, was so gratified by this selfless act that he declared the Brahmana's gift superior to any grand sacrifice. The deity then took the Brahmana and his family to Heaven. The mongoose, having partially turned gold by contact with the powdered barley, sought to turn completely gold by witnessing such selfless acts.' Vaisampayana continued, 'This incident emphasizes that sacrifices, though significant, do not surpass the merit of selfless giving, as demonstrated by the Brahmana's act. Abstention from injury, contentment, sincerity, penances, self-restraint, truthfulness, and gifts are equal in merit to sacrifice.' |
| 91 Janamejaya asked why a mongoose depreciated Yudhishthira's Horse-sacrifice. Vaisampayana explained that even Indra, with his great energy, obtained sovereignty through sacrifices. However, when Sakra performed a sacrifice, the Rishis felt compassion for the animals and advised him to use seeds instead. Sakra, influenced by pride, did not listen, and a dispute arose. King Vasu was asked to arbitrate and incorrectly said sacrifices could be performed with either mobile or immobile objects, leading to his downfall. Vaisampayana emphasized that gifts made with unrighteous wealth are lost, and true merit comes from righteous conduct, compassion, and self-control. He cited examples of kings who attained success through lawful means and penance. The foundations of Righteousness are eternal and include compassion, truthfulness, kindness, and forgiveness. |
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