Mahabharata on Desire

"'"Lomasa said, 'The Pitris of those men who, without having wedded wives of their own, betake themselves to the wives of other people, become filled with disappointment when the time for the Sraddhas comes. He who betakes himself to the wives of other people, he who indulges in sexual union with a woman that is barren, and he who appropriates what belongs to a Brahmana, are equally sinful. Without doubt, the Pitris of such people cut them off without desiring to have any intercourse with them. The offerings they make fail to gratify the deities and the Pitris. Hence, one should always abstain from sexual congress with women that are the wedded wives of others, as also with women that are barren. The man who desires his own good should not appropriate what belongs to a Brahmana. Listen now to another mystery, unknown to all with regard to religion. One should, endued with faith, always do the bidding of one's preceptor and other seniors. On the twelfth lunar day, as also on the day of the full moon, every month, one should make gifts unto Brahmanas of ghee and the offerings that constitute Akshata. Listen to me as I say what the measure is of the merit that such a person acquires. By such an act one is said to increase Soma and the Ocean. Vasava, the chief of the celestials, confers upon him a fourth part of the merits that attach to a Horse-sacrifice. By making such gifts, a person becomes endued with great energy and prowess. The divine Soma, well-pleased with him, grants him the fruition of his wishes. Listen now to another duty, together with the foundation on which it rests, that is productive of great merit. In this age of Kali, that duty, if performed, brings about much happiness to men.

Beholding the destitute, the blind, the distressed, and mendicants, and even guests arrived at their abodes, those persons, always filled with the desire of gratifying the organ of taste, turn away, even when expressly solicited by them. They never make gifts of wealth or robes, or viands, or gold, or kine, or any kind of food. Those men who are disinclined to relieve the distress of others, who are full of cupidity, who have no faith in the scriptures, and who never make gifts,--verily, these men of little understanding, O goddess, have to sink in Hell. In course of time, when their sufferings in Hell come to an end, they take birth in the order of humanity, in families that are entirely destitute of wealth. Always suffering from hunger and thirst, excluded from all decent society, hopeless of ever enjoying good things, they lead lives of great wretchedness. Born in families that are destitute of all articles of enjoyment, these men never succeed in enjoying the good things of the world. Indeed, O goddess, it is through their acts that persons become wretched and poor. There are others who are full of arrogance and pride caused by the possession of riches. Those senseless wretches never offer seats to those that deserve such an offer. Endued with little understandings they do not give way to them that deserve such an honour.[575] Nor do they give water for washing the feet to persons unto whom it should be given. Indeed, they do not honour, agreeably to the ordinance, with gifts of the Arghya, such persons as deserve to be honoured therewith. They do not offer water for washing the mouth unto such as deserve to have that honour. They do not treat their very preceptors, when the latter arrive at their houses, in the manner in which preceptors should be treated.

"'Bhishma continued, "After this, the great Rishis bowed unto that god of gods, that scion of Yadu's race, that foremost of all Beings. They then circumambulated Him and taking His leave, departed. As regards Narayana, who is endued with prosperity and blazing effulgence, He returned to Dwaraka after having duly observed that vow of His. His spouse Rukmini conceived, and on the expiration of the tenth month a son was born of her, possessed of heroism and honoured by all for his highly wonderful accomplishments. He is identical with that Kama (Desire) which exists in every creature and which pervades every existent condition. Indeed, he moves within the hearts of both gods and Asuras. This Krishna is that foremost of all persons. Even he, endued with the hue of the clouds is that four-handed Vasudeva. Through affection He has attached himself to the Pandavas, and you also, ye sons of Pandu, have attached yourselves to Him. Achievements, Prosperity, Intelligence, and the path that leads to heaven, are all there where this one, viz., the illustrious Vishnu of three steps, is. He is the three and thirty gods with Indra at their head. There is no doubt in this. He is the one Ancient God. He is the foremost of all gods. He is the refuge of all creatures. He is without beginning and without destruction. He is unmanifest. He is the high-souled slayer of Madhu. Endued with mighty energy, He has taken birth (among men) for accomplishing the purpose of the gods. Verily, this Madhava is the expounder of the most difficult truths relating to Profit or Wealth, and he is also their achiever. O son of Pritha, the victory thou hast obtained over thy enemies, thy unrivalled achievements, the dominion thou hast acquired over the whole earth, are all due to thy side having been taken up by Narayana.

By such enjoyment and endurance former acts are exhausted, and other acts, again, accumulate, till Jiva succeed in acquiring a knowledge of the duties included in that contemplation which leads to Emancipation. Regarding this, I shall tell thee those acts by which Jiva, O best of men, while coursing through a repeated round of re-births, becomes happy, Gifts, observances of austerity, Brahmacharyya, bearing Brahman according to the ordinances laid down, self-restraint, tranquillity, compassion for all creatures, restraint of passions, abstentions from cruelty as also from appropriating what belongs to others, refraining from doing even mentally all acts that are false and injurious to living creatures on the Earth, reverently serving mother and father, honouring deities and guests, worship of preceptors, pity, purity, constant restraint of all organs, and causing of all good acts, are said to constitute the conduct of the good. From observance of such conduct, arises Righteousness which protects all creatures eternally. Such conduct one would always behold among persons that are good. Verily, such conduct resides there eternally. That course of practices to which persons of tranquil souls adhere indicates Righteousness. Among them is thrown that course of practices which constitutes eternal Righteousness. He who would betake himself to that Righteousness would never have to attain to a miserable end. It is by the conduct of the good that the world is restrained in the paths of Righteousness when it falls away. He that is a Yogin is Emancipated, and is, therefore, distinguished above these (viz., the good).[20] Deliverance from the world takes place, after a long time, of one who acts righteously and well on every occasion as he should. A living creature thus always meets with the acts done by him in a former life. All these acts constitute the cause in consequence of which he comes into this world in a state different from his true form.

"Vaisampayana continued, 'Thus addressed by the intelligent king in respect of what was beneficial for him, Utanka took leave of the monarch and set out for the presence of Ahalya. Desirous of doing what was agreeable to the wife of his preceptor, he took the ear-rings with him and set out with great speed for reaching the retreat of Gautama. Protecting them even in the manner directed by Madayanti, that is, binding them within the folds of his black deer-skin, he proceeded on his way. After he had proceeded for some distance, he became afflicted by hunger. He there beheld a Vilwa tree bent down with the weight of (ripe) fruits.[175] He climbed that tree. Causing his deer-skin, O chastiser of foes, to hang on a branch, that foremost of regenerate persons then began to pluck some fruits. While he was employed in plucking those fruits with eyes directed towards them, some of them fell, O king, on that deerskin in which those ear-rings had been carefully tied by that foremost of Brahmanas. With the strokes of the fruits, the knot became untied. Suddenly that deer-skin, with the ear-rings in it, fell down. When the knot being unfastened, the deer-skin fell down on the ground, a snake who was there beheld those jewelled ear-rings. That snake belonged to the race of Airavata. With great promptness he took up the ear-rings in his mouth and then entered an anthill. Beholding the ear-rings taken away by that snake, Utanka, filled with wrath and in great anxiety of mind, came down from the tree. Taking his staff he began to pierce that anthill. That best of Brahmanas, burning with wrath and the desire for revenge, ceaselessly employed himself for five and thirty days in that task. The goddess Earth, unable to bear the force of Utanka's walking staff and with body torn therewith, became exceedingly anxious.

"'The Pandavas then, uniting with the Vrishnis according to the usual formalities, together entered, O king, the city named after the elephant. With the hum of voices and the clatter of cars of that mighty host, the Earth and the welkin, and the firmament itself, became as it were entirely filled. The Pandavas, with rejoicing hearts, accompanied by their officers and friends entered the capital, placing that treasure in their van. Repairing, agreeably to custom, to king Dhritarashtra first, they worshipped his feet, announcing their respective names. Those foremost ones of Bharata's race, O chief of kings, then paid their respectful salutations to Gandhari, the daughter of Suvala and to Kunti. They next worshipped (their uncle) Vidura and met Yuyutsu, the son of Dhritarashtra by his Vaisya wife. Those heroes were then worshipped by others and they blazed forth in beauty, O king. After this, O Bharata, those heroes heard the tidings of that highly wonderful and marvellous and glad-some birth of thy father. Hearing of that feat of Vasudeva of great intelligence, they all worshipped Krishna, the delighter of Devaki, who was every way worthy of worship. Then, after a few days, Vyasa, the son of Satyavati, endued with great energy, came to the city named after the elephant. The perpetuators of Kuru's race worshipped the great Rishi according to the usual custom. Indeed, those heroes, with those foremost princes of the Vrishni and the Andhaka races, paid the sage their adorations. After having conversed on various subjects, Dharma's son Yudhishthira addressed Vyasa and said, "This treasure, O holy one, which has been brought through thy grace I wish to devote to that great sacrifice known by the name of the horse-sacrifice. O best of ascetics, I desire to have thy permission. We are all, O Rishi, at thy disposal, and at that of the high-souled Krishna."

"Vaisampayana said, 'There occurred a great battle between the diadem-decked Arjuna and the hundreds of Saindhavas who still lived after the slaughter of their clan (on the field of Kurukshetra). Hearing that he of white steeds had entered their territories, those Kshatriyas came out against him, unable to bear that foremost one of Pandu's race. Those warriors who were as terrible as virulent poison, finding the horse within their dominion, seized it without being inspired with any fear of Partha who was the younger brother of Bhimasena. Advancing against Vibhatsu who waited on foot, armed with his bow, upon the sacrificial steed, they assailed him from a near point. Defeated in battle before, those Kshatriyas of mighty energy, impelled by the desire of victory, surrounded that foremost of men. Proclaiming their names and families and their diverse feats, they showered their arrows on Partha. Pouring showers of arrows of such fierce energy as were capable of impeding the course of hostile elephants, those heroes surrounded the son of Kunti, desirous of vanquishing him in battle. Themselves seated on cars, they fought Arjuna of fierce feats who was on foot. From every side they began to strike that hero, that slayer of the Nivatakavachas, that destroyer of the Samasaptakas, that killer of the king of the Sindhus. Surrounding him on every side as within a cage by means of a thousand cars and ten thousand horses, those brave warriors expressed their exaltation. Recollecting the slaughter by Dhananjaya of Jayadratha in battle, O thou of Kuru's race, they poured heavy showers of arrows on that hero like a mass of clouds showering a heavy downpour. Overwhelmed with that arrowy shower, Arjuna looked like the sun covered by a cloud. That foremost son of Pandu, in the midst of that cloud of arrows, resembled a bird in the midst of an iron cage, O Bharata.

The grandsires have been gratified with Sraddhas. The Vaisyas have been gratified by the protection offered to them, and many foremost of women have been gratified by accomplishing their desires. The Sudras have been gratified by kind speeches, and others with the remnants of the profuse wealth collected on the spot. Kinsmen and relatives have been gratified by the purity of behaviour displayed by our king. The deities have been gratified by libations of clarified butter and acts of merit, and dependants and followers by protection. That therefore, which is true, do thou truly declare unto these Brahmanas. Indeed, do thou declare what is agreeable to the scriptures and to actual experience, asked by the Brahmanas who are eager to know. Thy words seem to demand credit. Thou art wise. Thou bearest also a celestial form. Thou hast come into the midst of learned Brahmanas. It behoveth thee to explain thyself." Thus addressed by those regenerate persons, the mongoose, smiling, answered them as follows. "Ye regenerate ones, the words I have uttered are not false. Neither have I spoken them from pride. That which I have said may have been heard by you all. Ye foremost of regenerate persons, this sacrifice is not equal in merit to the gift of a prastha of powdered barley. Without doubt, I should say this, ye foremost of Brahmanas. Listen to me with undivided attention as I narrate what happened to thee truly. Wonderful and excellent was the occurrence that fell out. It was witnessed by me and its consequences were felt by me. The incident relates to a liberal Brahmana dwelling in Kurukshetra in the observance of the Unccha vow. In consequence of that incident he attained to Heaven, ye regenerate ones, along with his wife and son and daughter-in-law. And in consequence of what then happened half my body became transformed into gold."

The deity of a hundred sacrifices, however, influenced by pride and overwhelmed by stupefaction, did not accept these words uttered by the Rishis. Then, O Bharata, a great dispute arose in that sacrifice of Sakra between the ascetics as to how sacrifices should be performed, that is, should they be performed with mobile creatures or with immobile objects. All of them were worn out with disputation. The Rishis then, those beholders of truth, having made an understanding with Sakra (about referring the matter to arbitration) asked king Vasu, "O highly blessed one, what is the Vedic declaration about sacrifices? Is it preferable to perform sacrifices with animals or with seeds and juices?" Hearing the question, king Vasu, without all judging of the strength or weakness of the arguments on the two sides, at once answered, saying, "Sacrifices may be performed with whichever of the two kinds of objects is ready." Having answered the question thus, he had to enter the nether regions. Indeed the puissant ruler of the Chedis had to undergo that misery for having answered falsely. Therefore, when a doubt arises, no person, however wise, should singly decide the matter, unless he be the puissant and self-born Lord himself of creatures. Gifts made by a sinner with an impure understanding, even when they are very large, become lost. Such gifts go for nothing. By the gifts made by a person of unrighteous conduct,--one, that is, who is of sinful soul and who is a destroyer, just fame is never acquired either here or hereafter. That person of little intelligence who, from desire of acquiring merit, performs sacrifices with wealth acquired by unrighteous means, never succeeds in earning merit. That low wretch of sinful soul, who hypocritically assuming a garb of righteousness makes gifts unto Brahmanas, only creates the conviction in men about his own righteousness (without earning true merit).

“Then, for some reason, Yudhishthira the just, gifted with great energy and prowess, sent his brother Arjuna who was capable of drawing the bow with the left hand, dearer unto him than life itself, into the woods. And Arjuna, that tiger among men, of firm soul, and gifted with every virtue, lived in the woods for eleven years and months. And during this period, on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu (Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched younger sister of Vasudeva, Subhadra by name. And she became united, in gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra, or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the son of Kunti, with Vasudeva, gratified Agni; the carrier of the sacrificial butter, in the forest of Khandava (by burning the medicinal plants in that woods to cure Agni of his indigestion). And to Arjuna, assisted as he was by Kesava, the task did not at all appear heavy even as nothing is heavy to Vishnu with immense design and resources in the matter of destroying his enemies. And Agni gave unto the son of Pritha the excellent bow Gandiva and a quiver that was inexhaustible, and a war-chariot bearing the figure of Garuda on its standard. And it was on this occasion that Arjuna relieved the great Asura (Maya) from fear (of being consumed in the fire). And Maya, in gratitude, built (for the Pandavas) a celestial palace decked with every sort of jewels and precious stones. And the wicked Duryodhana, beholding that building, was tempted with the desire of possessing it. And deceiving Yudhishthira by means of the dice played through the hands of the son of Suvala, Duryodhana sent the Pandavas into the woods for twelve years and one additional year to be passed in concealment, thus making the period full thirteen.

And, as he grew up, he became very strong and excelled in all weapons. The first of all successful persons, he soon mastered the sciences. And when the intelligent one having truth for his strength recited the Vedas, there was nothing he would not then give to the Brahmanas. At that time Indra, the originator of all things, moved by the desire of benefiting his own son Arjuna, assumed the guise of a Brahmana, came to him, and begged of the hero his ear-rings and natural armour. And the hero taking off his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gift) presented to the giver a dart, surprised (at his open handedness), and addressed him in these words, ‘O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain.’ And the son of Surya was at first known in the world by the name of Vasusena. But, for his deeds, he subsequently came to be called Karna. And because that hero of great fame had taken off his natural armour, therefore was he--the first son of Pritha--called Kama. And, O best of kings, the hero began to grow up in the Suta caste. And, O king, know thou that Kama--the first of all exalted men--the foremost of all wielders of weapons--the slayer of foes--and the best portion of the maker of day--was the friend and counsellor of Duryodhana. And he, called Vasudeva, endued with great valour, was among men a portion of him called Narayana--the god of gods--eternal. And Valadeva of exceeding strength was a portion of the Naga, Sesha. And, O monarch, know that Pradyumna of great energy was Sanatkumara. And in this way the portion of various other dwellers in heaven became exalted men in the race of Vasudeva, increasing the glory thereof.

“Prachetas had ten sons who were all devoted to asceticism and possessed of every virtue. They burnt, of old, by the fire emanating from their mouths, several plants of poisonous and innumerable large trees that had covered the Earth and became a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all creatures have sprung. Therefore is he, O tiger among men, called the Grandfather. Born of Prachetas the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. And, O Janamejaya, the lord of creation, Daksha, then, from the desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so that their sons might be his sons also for the performance of all religious acts). And he bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head and also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manu’s race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas, and others have been descended, and are, therefore, all called Manavas. Subsequently, O monarch, the Brahmanas became united with the Kshatriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas.

“Between the celestials and the Asuras, there happened, of yore, frequent encounters for the sovereignty of the three worlds with everything in them. The gods, then, from desire of victory, installed the son of Angiras (Vrihaspati) as their priest to conduct their sacrifices; while their opponents installed the learned Usanas as their priest for the same purpose. And between those two Brahmanas there are always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by the seer Sukra by the power of his knowledge. And then starting again, into life,--these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods, in great anxiety of heart and entertaining a fear of the learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying, ‘We pay court to thee, be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra, that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their opponents. Thou art his junior in age, and, therefore, capable of adoring him with reverence. Thou canst also adore Devayani, the favourite daughter of that high-souled Brahmana. Indeed, thou alone art capable of propitiating them both by worship. There is none else that can do so. By gratifying Devayani with thy conduct, liberality, sweetness, and general behaviour, thou canst certainly obtain that knowledge.’ The son of Vrihaspati, thus solicited by the gods, said ‘So be it, and went to where Vrishaparvan was.

“Then selecting on auspicious day and moment as indicated by the wise for the ceremony, King Pandu was duly united with Madri. And after the nuptials were over, the Kuru king established his beautiful bride in handsome apartments. And, O king of kings, that best of monarchs then gave himself up to enjoyment in the company of his two wives as best he liked and to the limit of his desires. And after thirty days had elapsed, the Kuru king, O monarch, started from his capital for the conquest of the world. And after reverentially saluting and bowing to Bhishma and the other elders of the Kuru race, and with adieus to Dhritarashtra and others of the family, and obtaining their leave, he set out on his grand campaign, accompanied by a large force of elephants, horses, and cars, and well-pleased with the blessings uttered by all around and the auspicious rites performed by the citizens for his success. And Pandu, accompanied by such a strong force marched against various foes. And that tiger among men--that spreader of the fame of the Kurus--first subjugated the robber tribes of asarna. He next turned his army composed of innumerable elephants, cavalry, infantry, and charioteers, with standards of various colours against Dhirga--the ruler of the kingdom of Maghadha who was proud of his strength, and offended against numerous monarchs. And attacking him in his capital, Pandu slew him there, and took everything in his treasury and also vehicles and draught animals without number. He then marched into Mithila and subjugated the Videhas. And then, O bull among men, Pandu led his army against Kasi, Sumbha, and Pundra, and by the strength and prowess of his arms spread the fame of the Kurus. And Pandu, that oppressor of foes, like unto a mighty fire whose far-reaching flames were represented by his arrows and splendour by his weapons, began to consume all kings that came in contact with him.

“Vaisampayana continued, ‘Hearing these words of the ascetics, Pandu, remembering the loss of his procreative powers owing to the curse of the deer, began to reflect deeply. And calling his wedded wife the excellent Kunti, unto him, he told her in private, ‘Strive thou to raise offspring at this time of distress. The wise expounders of the eternal religion declare that a son, O Kunti, is the cause of virtuous fame in the three worlds. It is said that sacrifices, charitable gifts, ascetic penances, and vows observed most carefully, do not confer religious merit on a sonless man. O thou of sweet smiles, knowing all this, I am certain that as I am sonless, I shall not obtain regions of true felicity. O timid one, wretch that I was and addicted to cruel deeds, as a consequence of the polluted life I led, my power of procreation hath been destroyed by the curse of the deer. The religious institutes mention six kinds of sons that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently. O Pritha, listen to me. They are: 1st, the son begotten by one’s own self upon his wedded wife; 2nd, the son begotten upon one’s wife by an accomplished person from motives of kindness; 3rd, the son begotten upon one’s wife by a person for pecuniary consideration; 4th, the son begotten upon the wife after the husband’s death; 5th, the maiden-born son; 6th, the son born of an unchaste wife; 7th, the son given; 8th, the son bought for a consideration; 9th, the son self-given; 10th, the son received with a pregnant bride; 11th, the brother’s son; and 12th, the son begotten upon a wife of lower caste. On failure of offspring of a prior class, the mother should desire to have offspring of the next class. In times of distress, men solicit offspring from accomplished younger brothers.

But Drupada, laughing in derision cast me off as if I were a vulgar fellow. Addressing me he said, ‘Thy intelligence scarcely seemeth to be of a high order inasmuch as approaching me suddenly, thou sayest thou art my friend! Time that impaireth everything, impaireth friendship also. My former friendship with thee was for a particular purpose. One of impure birth can never be a friend of one who is of pure birth. One who is not a car-warrior can never be a friend of one who is such. Friendship can only subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for ever in my heart. Time impaireth friendships, as also anger destroyeth them. Do thou not stick, therefore, to that worn-off friendship between us. Think not of it any longer. The friendship I had with thee, O best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thou, therefore, desire, the revival of our former friendship? O thou of simple understanding, great kings can never have friendship with such indigent and luckless wight as thou? One who is not a king can never have a king for his friend. I do not remember ever having promised thee my kingdom. But, O Brahmana, I can now give thee food and shelter for one night.’--Thus addressed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled with wrath, I have come to the Kurus, desirous of obtaining intelligent and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell me what I am to do.’

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

“The Gandharva continued, ‘Saying this, Tapati of faultless features, ascended the skies. The monarch thereupon again fell down on the earth. His ministers and followers searching for him throughout the forest at length came upon him lying on that solitary spot, and beholding that excellent king, that mighty bowman, thus lying forsaken on the ground like a rainbow dropped from the firmament, his minister-in-chief became like one burnt by a flame of fire. Advancing hastily with affection and respect, the minister raised that best of monarchs lying prostrate on the ground and deprived of his senses by desire. Old in wisdom as in age, old in achievements as in policy, the minister, after having raised the prostrate monarch, became easy (in mind). Addressing the king in sweet words that were also for his good, he said, ‘Blest be thou, O sinless one! Fear not, O tiger among kings!’ The minister thought that the monarch, that great feller of hostile ranks in battle, had been lying on the ground overcome with hunger, thirst, and fatigue. The old man then sprinkled over the crownless head of the monarch water that was cold and rendered fragrant with lotus-petals. Slowly regaining his consciousness, the mighty monarch sent away all his attendants with the exception of his minister only. After those attendants had retired at his command, the king sat upon the mountain-breast. Having purified himself duly, the king sat upon that chief of mountains, and began, with joined palms and upturned face, to worship Surya. King Samvarana, that smiter of all foes, thought also of his chief priest Vasishtha, that best of Rishis. The king continued to sit there day and night without intermission. The Brahmana sage Vasishtha came there on the twelfth day: that great Rishi of soul under perfect command knew at once by his ascetic power that the monarch had lost his senses in consequence of Tapati.

“Vaisampayana said, ‘Then those youthful princes adorned with ear-rings, vying with one another and each regarding himself accomplished in arms and gifted with might, stood up brandishing their weapons. And intoxicated with pride of beauty, prowess, lineage, knowledge, wealth, and youth, they were like Himalayan elephants in the season of rut with crowns split from excess of temporal juice. And beholding each other with jealousy and influenced by the god of desire, they suddenly rose up from their royal seats, exclaiming ‘Krishna shall be mine.’ And the Kshatriyas assembled in that amphitheatre, each desirous of winning the daughter of Drupada, looked like the celestial (of old) standing round Uma, the daughter of the King of mountains. Afflicted with the shafts of the god of the flowery bow and with hearts utterly lost in the contemplation of Krishna, those princes descended into the amphitheatre for winning the Panchala maiden and began to regard even their best friends with jealousy. And there came also the celestials on their cars, with the Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and all the Marutas, and Kuvera with Yama walking ahead. And there came also the Daityas and the Suparnas, the great Nagas and the celestial Rishis, the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and the principal Gandharvas with Apsaras. And Halayudha (Valadeva) and Janardana (Krishna) and the chief of the Vrishni, Andhaka, and Yadava tribes who obeyed the leadership of Krishna were also there, viewing the scene. And beholding those elephants in rut--the five (Pandavas)--attracted towards Draupadi like mighty elephants towards a lake overgrown with lotuses, or like fire covered with ashes, Krishna the foremost of Yadu heroes began to reflect. And he said unto Rama (Valadeva), ‘That is Yudhishthira; that is Bhima with Jishnu (Arjuna); and those are the twin heroes.’ And Rama surveying them slowly cast a glance of satisfaction at Krishna.

“Vaisampayana said, ‘When the Kuru princes (Bhima and Arjuna) were wending towards the abode of the potter, Dhrishtadyumna, the Panchala prince followed them. And sending away all his attendants, he concealed himself in some part of the potter’s house, unknown to the Pandavas. Then Bhima, that grinder of all foes, and Jishnu, and the illustrious twins, on returning from their eleemosynary round in the evening, cheerfully gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing the daughter of Drupada said, ‘O amiable one, take thou first a portion from this and devote it to the gods and give it away to Brahmanas, and feed those that desire to eat and give unto those who have become our guests. Divide the rest into two halves. Give one of these unto Bhima, O amiable one, for this strong youth of fair complexion--equal unto a king of elephants--this hero always eateth much. And divide the other half into six parts, four for these youths, one for myself, and one for thee.’ Then the princess hearing those instructive words of her mother-in-law cheerfully did all that she had been directed to do. And those heroes then all ate of the food prepared by Krishna. Then Sahadeva, the son of Madri, endued with great activity, spread on the ground a bed of kusa grass. Then those heroes, each spreading thereon his deer-skin, laid themselves down to sleep. And those foremost of the Kuru princes lay down with heads towards the south. And Kunti laid herself down along the line of their heads, and Krishna along that of their feet. And Krishna though she lay with the sons of Pandu on that bed of kusa grass along the line of their feet as if she were their nether pillow, grieved not in her heart nor thought disrespectfully of those bulls amongst the Kurus. Then those heroes began to converse with one another.

Therefore, O king, these illustrious persons endued with great splendour, have not I think, said anything that leadeth to evil. Thou, however, dost not understand it. What these bulls among men have said regarding the invincibility of the Pandavas is perfectly true. Think not otherwise of it, O tiger among men. Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the right and the left hand with equal activity, be vanquished in battle even by Maghavat himself? Can the great Bhimasena of strong arms possessing the might of ten thousand elephants, be vanquished in battle by the immortals themselves? Who also that desireth to live can overcome in battle the twins (Nagula and Sahadeva) like unto the sons of Yama himself, and well-skilled in fight? How too can the eldest one of the Pandavas in whom patience, mercy, forgiveness, truth, and prowess always live together, be vanquished? They who have Rama (Valadeva) as their ally, and Janardana (Krishna) as their counsellor, and Satyaki as their partisan, have already defeated everybody in war. They who have Drupada for their father-in-law, and Drupada’s sons--the heroic brothers, viz., Dhristadyumna and others of Prishata’s race for their brothers-in-law, are certainly invincible. Remembering this, O monarch, and knowing that their claim to the kingdom is even prior to thine, behave virtuously towards them. The stain of calumny is on thee, O monarch, in consequence of that act of Purochana. Wash thyself of it now, by a kindly behaviour towards the Pandavas. This kindly behaviour of thine, O monarch, towards the Pandavas will be an act of great benefit to us, protecting the lives of us all that belong to Kuru’s race, and leading to the growth of the whole Kshatriya order! We had formerly warred with king Drupada; if we can now secure him as an ally, it will strengthen our party. The Dasarhas, O king, are numerous and strong.

“Vaisampayana said, ‘O best of monarchs, within a few days after this, there commenced on the Raivataka mountain, a grand festival of the Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the Vrishnis and the Andhakas, the heroes of those tribes began to give away much wealth unto Brahmanas by thousands. The region around that hill, O king was adorned with many a mansion decked with gems and many an artificial tree of gaudy hue. The musicians struck up in concert and the dancers began to dance and the vocalists to sing. And the youth of the Vrishni race, endued with great energy, adorned with every ornament, and riding in their gold-decked cars, looked extremely handsome. The citizens, some on foot and some in excellent cars, with their wives and followers were there by hundreds and thousands. And there was the lord Haladhara (Valarama), roving at will, hilarious with drink, accompanied by (his wife) Revati, and followed by many musicians and vocalists. There came Ugrasena also, the powerful king of he Vrishni race, accompanied by his thousand wives and followed by sweet singers. And Raukmineya and Shamva also, ever furious in battle, roved there, excited with drink and adorned with floral wreaths of great beauty and with costly attires, and disported themselves like a pair of celestials. And Akrura and Sarana and Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and Uddhava, and many others whose names are not given, accompanied by their wives that followed by bands of singers, adorned that mountain-festival. When that delightful festival of immense grandeur commenced, Vasudeva and Partha went about, together, beholding everything around. While wandering there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked with every ornament, in the midst of her maids. As soon as Arjuna beheld her he was possessed by the god of desire.

I hope, people only know the measures already accomplished by thee and those that have been partially accomplished and are awaiting completion, but not those that are only in contemplation and uncommenced? Have experienced teachers capable of explaining the causes of things and learned in the science of morals and every branch of learning, been appointed to instruct the princes and the chiefs of the army? Buyest thou a single learned man by giving in exchange a thousand ignorant individuals? The man that is learned conferreth the greatest benefit in seasons of distress. Are thy forts always filled with treasure, food, weapons, water, engines and instruments, as also with engineers and bowmen? Even a single minister that is intelligent, brave, with his passions under complete control, and possessed of wisdom and judgment, is capable of conferring the highest prosperity on a king or a king’s son. I ask thee, therefore, whether there is even one such minister with thee? Seekest thou to know everything about the eighteen Tirthas of the foe and fifteen of thy own by means of three and three spies all unacquainted with one another? O slayer of all foes, watchest thou all thy enemies with care and attention, and unknown to them? Is the priest thou honourest, possessed of humility, and purity of blood, and renown, and without jealousy and illiberality? Hath any well-behaved, intelligent, and guileless Brahmana, well-up in the ordinance, been employed by thee in the performance of thy daily rites before the sacred fire, and doth he remind thee in proper time as to when thy homa should be performed? Is the astrologer thou hast employed skilled in reading physiognomy, capable of interpreting omens, and competent to neutralise the effect of the disturbances of nature? Have respectable servants been employed by thee in offices that are respectable, indifferent ones in indifferent offices, and low ones in offices that are low?

Cherishest thou, O son of Pritha, with paternal affection the foe that hath been weakened, or him also that hath sought thy shelter, having been vanquished in battle? O lord of Earth, art thou equal unto all men, and can every one approach thee without fear, as if thou wert their mother and father? And O bull of the Bharata race, marchest thou, without loss of time, and reflecting well upon three kinds of forces, against thy foe when thou hearest that he is in distress? O subjugator of all foes beginnest thou thy march when the time cometh, having taken into consideration all the omens you might see, the resolutions thou hast made, and that the ultimate victory depends upon the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay to the troops in advance)? And, O persecutor of all foes, givest thou gems and jewels, unto the principal officers of enemy, as they deserve, without thy enemy’s knowledge? O son of Pritha, seekest thou to conquer thy incensed foes that are slaves to their passions, having first conquered thy own soul and obtained the mastery over thy own senses? Before thou marchest out against thy foes, dost thou properly employ the four arts of reconciliation, gift (of wealth) producing disunion, and application of force? O monarch, goest thou out against thy enemies, having first strengthened thy own kingdom? And having gone out against them, exertest thou to the utmost to obtain victory over them? And having conquered them, seekest thou to protect them with care? Are thy army consisting of four kinds of forces, viz., the regular troops, the allies, the mercenaries, and the irregulars, each furnished with the eight ingredients, viz., cars, elephants, horses, offices, infantry, camp-followers, spies possessing a thorough knowledge of the country, and ensigns led out against thy enemies after having been well trained by superior officers?

I hope that the physicians engaged in looking after thy health are well conversant with the eight kinds of treatment and are all attached and devoted to thee. Happeneth it ever, O monarch, that from covetousness or folly or pride thou failest to decide between the plaintiff and the defendant who have come to thee? Deprivest thou, through covetousness or folly, of their pensions the proteges who have sought thy shelter from trustfulness or love? Do the people that inhabit thy realm, bought by thy foes, ever seek to raise disputes with thee, uniting themselves with one another? Are those amongst thy foes that are feeble always repressed by the help of troops that are strong, by the help of both counsels and troops? Are all the principal chieftains (of thy empire) all devoted to thee? Are they ready to lay down their lives for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men according to their merits in respect of various branches of learning? I tell thee, such worship is without doubt, highly beneficial to thee. Hast thou faith in the religion based on the three Vedas and practised by men who have gone before thee? Dost thou carefully follow the practices that were followed by them? Are accomplished Brahmanas entertained in thy house and in thy presence with nutritive and excellent food, and do they also obtain pecuniary gifts at the conclusion of those feasts? Dost thou, with passions under complete control and with singleness of mind, strive to perform the sacrifices called Vajapeya and Pundarika with their full complement of rites? Bowest thou unto thy relatives and superiors, the aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian) in villages, that are of so much benefit to people? O sinless one, causest thou ever grief or anger in any one? Do priests capable of granting thee auspicious fruits ever stand by thy side?

Vaisampayana said,--“King Yudhishthira, then, that foremost of speakers, summoning together his counsellors and brothers, asked them repeatedly about the Rajasuya sacrifice. Those ministers in a body, thus asked by the wise Yudhishthira desirous of performing the sacrifice, then told him these words of grave import,--‘One already in possession of a kingdom desireth all the attributes of an emperor by means of that sacrifice which aideth a king in acquiring the attributes of Varuna. O prince of Kuru race, thy friends think that as thou art worthy of the attributes of an emperor, the time is even come for thee for the performance of the Rajasuya sacrifice. The time for the performance of that sacrifice in which Rishis of austere vows kindle six fires with mantras of the Sama Veda, is come for thee in consequence of thy Kshatriya possessions. At the conclusion of the Rajasuya sacrifice when the performer is installed in the sovereignty of the empire, he is rewarded with the fruits of all sacrifices including the Agnihotra. It is for this that he is called the conqueror of all. Thou art quite able, O strong-armed one, to perform this sacrifice. All of us are obedient to thee. Soon will you be able, O great king, to perform the Rajasuya sacrifice. Therefore, O great king, let thy resolution be taken to perform this sacrifice without further discussion. Thus, spoke unto the king all his friends and counsellors separately and jointly. And, O king, Yudhishthira that slayer of all enemies, having heard these virtuous, bold, agreeable and weighty words of theirs, accepted them mentally. And having heard those words of his friends and counsellors, and knowing his own strength also, the king, O Bharata, repeatedly thought over the matter. After this the intelligent and virtuous Yudhishthira, wise in counsel, again consulted with his brothers, with the illustrious Ritwijas about him, with his ministers and with Dhaumya and Dwaipayana and others.

Vaisampayana continued,--thus addressed, Dhananjaya replied unto Bhagadatta, saying,--‘If thou wilt give thy promise to do this, thou hast done all I desire. And having thus subjugated the king of Pragjyotisha, Dhananjaya of long arms, the son of Kunti, then marched towards the north--the direction presided over by the lord of treasures. That bull amongst men, that son of Kunti, then conquered the mountainous tracts and their outskirts, as also the hilly regions. And having conquered all the mountains and the kings that reigned there, and bringing them under his sway, he exacted tributes from all. And winning the affections of those kings and uniting himself with them, he next marched, O king, against Vrihanta, the king of Uluka, making this earth tremble with the sound of his drums, the clatter of his chariot-wheels, and the roar of the elephants in his train. Vrihanta, however, quickly coming out of his city followed by his army consisting of four kinds of troops, gave battle to Falguna (Arjuna). And the fight that took place between Vrihanta and Dhananjaya was terrible. It so happened that Vrihanta was unable to bear the prowess of the son of Pandu. Then that invincible king of the mountainous region regarding the son of Kunti irresistible, approached him with all his wealth. Arjuna snatched out the kingdom from Vrihanta, but having made peace with him marched, accompanied by that king, against Senavindu whom he soon expelled from his kingdom. After this he subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas, and the kings of those countries and peoples. Hereafter at the command of Yudhishthira, O monarch, Arjuna, did not move from the city of Senavindu but sent his troops only and brought under his sway those five countries and peoples. For Arjuna, having arrived at Devaprastha, the city of Senavindu, took up his quarters there with his army consisting of four kinds of forces.

“Sahadeva, addressing Agni again, said,--‘O carrier of the sacrificial libations, it behoveth thee not to obstruct a sacrifice!’ Having said this, that tiger among men--the son of Madri--spreading some kusa grass on earth sat down in expectation of the (approaching) fire and in front of those terrified and anxious troops of his. And Agni, too, like the ocean that never transgresseth its continents, did not pass over his head. On the other hand approaching Sahadeva quietly and addressing that prince of the Kuru race, Agni that god of men gave him every assurance and said,--‘O thou of the Kuru race, rise up from this posture. O rise up, I was only trying thee. I know all thy purpose, as also those of the son of Dharma (Yudhisthira). But, O best of the Bharata race, as long as there is a descendant of king Nila’s line, so long should this town be protected by me. I will, however O son of Pandu, gratify the desires of thy heart. And at these words of Agni, O bull of the Bharata race, the son of Madri rose up with a cheerful heart, and joining his hands and bending his head worshipped that god of fire, sanctifier of all beings. And at last, after Agni had disappeared, king Nila came there, and at the command of that deity, worshipped with due rites Sahadeva, that tiger among men--that master of battle. And Sahadeva accepted that worship and made him pay tribute. And having brought king Nila under his sway thus, the victorious son of Madri then went further towards the south. The long-armed hero then brought the king of Tripura of immeasurable energy under his sway. And next turning his forces against the Paurava kingdom, he vanquished and reduced to subjection the monarch thereof. And the prince, after this, with great efforts brought Akriti, the king of Saurashtra and preceptor of the Kausikas under his sway.

“And desirous of beholding that sacrificial mansion, as also king Yudhishthira the just, none came there with tribute less than a thousand (in number, weight or measure). Everyone honoured the king Yudhishthira the just with large presents of jewels. And each of the kings made a present of his wealth, flattering himself with the proud belief that the jewels he gave would enable the Kuru king Yudhisthira to complete his sacrifice. And, O monarch, the sacrificial compound of the illustrious son of Kunti looked extremely handsome--with the multitude of palaces built so as to last for ever and crowded with guards and warriors. These were so high that their tops touched the cars of the gods that came to behold that sacrifice; as also with the cars themselves of the celestials, and with the dwelling of the Brahmanas and the mansions made there for the kings resembling the cars of the celestials and adorned with gems and filled with every kind of wealth, and lastly with crowds of the kings that came there all endued with beauty and wealth. Yudhisthira, as though vying with Varuna himself in wealth, commenced the sacrifice (of Rajasuya) distinguished by six fires and large gifts to Brahmanas. The King gratified everybody with presents of great value and indeed with every kind of object that one could desire. With abundance of rice and of every kind of food, as also with a mass of jewels brought as tribute, that vast concourse consisted of persons every one of whom was fed to the full. The gods also were gratified at the sacrifice by the Ida, clarified butter, Homa and libations poured by the great Rishis versed in mantras and pronunciation. Like the gods, the Brahmanas also were gratified with the sacrificial gifts and food and great wealth. And all the other orders of men also were gratified at that sacrifice and filled with joy.”

When the invincible Bhishmaka and king Pandya possessed of every auspicious mark, and that foremost of kings--Rukmi and Ekalavya and Salya, the king of the Madras, are here, how, O son of Pandu, hast thou offered the first worship unto Krishna? Here also is Karna ever boasting of his strength amongst all kings, and (really) endued with great might, the favourite disciple of the Brahmana Jamadagnya, the hero who vanquished in battle all monarchs by his own strength alone. How, O Bharata, hast thou, passing him over, offered the first worship unto Krishna? The slayer of Madhu is neither a sacrificial priest nor a preceptor, nor a king. That thou hast notwithstanding all these worshipped him, O chief of the Kurus, could only have been from motives of gain. If, O Bharata, it was your wish to offer the first worship unto the slayer of Madhu, why were these monarchs brought here to be insulted thus? We have not paid tributes to the illustrious son of Kunti from fear, from desire of gain, or from having been won over by conciliation. On the other hand, we have paid him tribute simply because he hath been desirous of the imperial dignity from motives of virtue. And yet he it is that thus insulteth us. O king, from what else, save motives of insult, could it have been that thou hast worshipped Krishna, who possesseth not the insignia of royalty, with the Arghya in the midst of the assembled monarchs? Indeed, the reputation for virtue that the son of Dharma hath acquired, hath been acquired by him without cause, for who would offer such undue worship unto one that hath fallen off from virtue. This wretch born in the race of the Vrishnis unrighteously slew of old the illustrious king Jarasandha. Righteousness hath today been abandoned by Yudhishthira and meanness only hath been displayed by him in consequence of his having offered the Arghya to Krishna.

“Bhishma said,--This Sisupala was born in the line of the king of Chedi with three eyes and four hands. As soon as he was born, he screamed and brayed like an ass. On that account, his father and mother along with their relatives, were struck with fear. And beholding these extraordinary omens, his parents resolved to abandon him. But an incorporeal voice, about this time, said unto the king and his wife with their ministers and priest, all with hearts paralysed by anxiety, those words,--‘This thy son, O king, that hath been born will become both fortunate and superior in strength. Therefore thou hast no fear from him. Indeed cherish the child without anxiety. He will not die (in childhood). His time is not yet come. He that will slay him with weapons hath also been born.’ Hearing these words, the mother, rendered anxious by affection for her son, addressed the invisible Being and said,--I bow with joined hands unto him that hath uttered these words respecting my son; whether he be an exalted divinity or any other being, let him tell me another word, I desire to hear who will be the slayer of this my son. The invisible Being then said,--‘He upon whose lap this child being placed the superfluous arms of his will fall down upon the ground like a pair of five-headed snakes, and at the sight of whom his third eye on the forehead will disappear, will be his slayer?’ Hearing of the child’s three eyes and four arms as also of the words of the invisible Being, all the kings of the earth went to Chedi to behold him. The king of Chedi worshipping, as each deserved, the monarchs that came, gave his child upon their laps one after another. And though the child was placed upon the laps of a thousand kings, one after another, yet that which the incorporeal voice had said came not to pass.

“Dhritrashtra said,--Thou art my eldest son and born also of my eldest wife. Therefore, O son, be not jealous of the Pandavas. He that is jealous is always unhappy and suffereth the pangs of death. O bull of the Bharata race, Yudhishthira knoweth not deception, possesseth wealth equal unto thine, hath thy friends for his, and is not jealous of thee. Why shouldst thou, therefore, be jealous of him? O king, in respect of friends and allies thou art equal unto Yudhishthira. Why shouldst thou, therefore, covet, from folly, the property of thy brother? Be not so. Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou covetest the dignity attaching to the performance of a sacrifice, let the priests arrange for thee the great sacrifice, called the Saptatantu. The kings of the earth will then, cheerfully and with great respect, bring for thee also much wealth and gems and ornaments. O child, coveting other’s possessions is exceedingly mean. He, on the other hand, enjoyeth happiness, who is content with his own being engaged in the practices of his own order. Never striving to obtain the wealth of others, persevering in one’s own affairs, and protecting what hath been earned,--these are the indications of true greatness. He that is unmoved in calamity, skilled in his own business, ever exerting vigilant and humble, always beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off those arms of thine. Plunge not into internal dissensions for the sake of that wealth of thy brothers. O king, be not jealous of the sons of Pandu. Thy wealth is equal unto that of thy brothers in his entirety. There is great sin in quarrelling with friends. They that are thy grandsires are theirs also. Give away in charity on occasions of sacrifices, gratify every dear object of thy desire, disport in the company of women freely, and enjoy thou peace.’”

It is by virtue alone that he hath acquired immortality in the flesh. Vyasa, and Vasistha and Maitreya, and Narada and Lomasa, and Suka, and other Rishis have all, by virtue alone, become of pure soul! Thou beholdest them with thy own eyes as furnished with prowess of celestial asceticism, competent to curse or bless (with effect), and superior to the very gods! O sinless one, these all, equal to the celestials themselves, behold with their eyes what Is written in the Vedas, and describe virtue as the foremost duty! It behoveth thee not, therefore, O amiable Queen, to either doubt or censure God or act, with a foolish heart. The fool that doubteth religion and disregardeth virtue, proud of the proof derived from his own reasoning, regardeth not other proofs and holdeth the Rishis, who are capable of knowing the future as present as mad men. The fool regardeth only the external world capable of gratifying his senses, and is blind to everything else. He that doubteth religion hath no expiation for his offence. That miserable wretch is full of anxiety and acquireth not regions of bliss hereafter. A rejector of proofs, a slanderer of the interpretation of the Vedic scriptures, a transgressor urged by lust and covetousness, that fool goeth to hell. O amiable one, he on the other hand, who ever cherisheth religion with faith, obtaineth eternal bliss in the other world. The fool who cherisheth not religion, transgressing the proofs offered by the Rishis, never obtaineth prosperity in any life, for such transgression of the scriptures. It is certain, O handsome one, that with respect to him who regardeth not the words of the Rishis or the conduct of the virtuous as proof, neither this nor the other world existeth. Doubt not, O Krishna, the ancient religion that is practised by the good and framed by Rishis of universal knowledge and capable of seeing all things!

“Thus, O monarch, one should regard virtue, wealth and pleasure one after another. One should not devote one self to virtue alone, nor regard wealth as the highest object of one’s wishes, nor pleasure, but should ever pursue all three. The scriptures ordain that one should seek virtue in the morning, wealth at noon, and pleasure in the evening. The scriptures also ordain that one should seek pleasure in the first portion of life, wealth in the second, and virtue in the last. And, O thou foremost of speakers, they that are wise and fully conversant with proper division of time, pursue all three, virtue, wealth, and pleasure, dividing their time duly. O son of the Kuru race, whether independence of these (three), or their possession is the better for those that desire happiness, should be settled by thee after careful thought. And thou shouldst then, O king, unhesitatingly act either for acquiring them, or abandoning them all. For he who liveth wavering between the two doubtingly, leadeth a wretched life. It is well known that thy behaviour is ever regulated by virtue. Knowing this thy friends counsel thee to act. Gift, sacrifice, respect for the wise, study of the Vedas, and honesty, these, O king, constitute the highest virtue and are efficacious both here and hereafter. These virtues, however, cannot be attained by one that hath no wealth, even if, O tiger among men, he may have infinite other accomplishments. The whole universe, O king, dependeth upon virtue. There is nothing higher than virtue. And virtue, O king, is attainable by one that hath plenty of wealth. Wealth cannot be earned by leading a mendicant life, nor by a life of feebleness. Wealth, however, can be earned by intelligence directed by virtue. In thy case, O king, begging, which is successful with Brahmanas, hath been forbidden. Therefore, O bull amongst men, strive for the acquisition of wealth by exerting thy might and energy.

“Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the terrace (of her mansion) with the desire of seeing the righteous Nala. And in the yard of the central mansion she beheld king Rituparna on the car with Varshneya and Vahuka. And Varshneya and Vahuka, descending for that excellent vehicle, unyoked the steeds, and kept the vehicle itself in a proper place. And king Rituparna also, descending from the car, presented himself before king Bhima possessed of terrible prowess. And Bhima received him with great respect, for in the absence of a proper occasion, a great person cannot be had (as a guest). And honoured by Bhima, king Rituparna looked about him again and again, but saw no traces of the Swayamvara. And the ruler of the Vidarbhas, O Bharata, approaching Rituparna, said, ‘Welcome! What is the occasion of this thy visit?’ And king Bhima asked this without knowing that Rituparna had come to obtain the hand of his daughter. And king Rituparna, of unbaffled prowess and gifted with intelligence, saw that there were no other kings or princes. Nor did he hear any talk relating to the Swayamvara, nor saw any concourse of Brahmanas. And at this, the king of Kosala reflected a while and at length said, ‘I have come here to pay my respects to thee.’ And the king Bhima was struck with astonishment, and reflected upon the (probable) cause of Rituparna’s coming, having passed over a hundred yojanas. And he reflected, ‘That passing by other sovereigns, and leaving behind him innumerable countries, he should come simply to pay his respect to me is scarcely the reason of his arrival. What he assigneth to be the cause of his coming appeareth to be a trifle. However, I shall learn the true reason in the future.’ And although king Bhima thought so, he did not dismiss Rituparna summarily, but said unto him again and again, ‘Rest, thou art weary.’

Proceeding then, with subdued soul and leading a Brahmacharya mode of life, to Manimat, and residing there for one night, one acquireth, O king, the merit of the Agnishtoma sacrifice. One should then go, O king, to Devika celebrated over the whole world. It was there, O bull of Bharata race, that, as heard by us, the Brahmanas first sprang into existence. There also is the region of the holder of the trident--a region that is celebrated over the world. Having bathed in Devika and worshipped Maheswara by offering him, to the best of one’s might, rice boiled in milk and butter, a man obtaineth, O bull of the Bharata race, the merit of a sacrifice that is capable of filling every desire. There also is another tirtha of Rudra called Kamakhya, which is much resorted to by the gods. Bathing there, a man speedily obtaineth success. By touching also the water of Yajana. Brahmavaluka, and Pushpamva, one becometh free from sorrow in after life. The learned have said that the sacred tirtha of Devika, the resort of the gods and the Rishis, is five Yojanas in length and half a Yojana in breadth. One should then, in due order, proceed, O king, to Dirghasatra. There the gods with Brahma at their head, the Siddhas, and the greatest Rishis, with regulated vows and the recitation and acceptance of the preliminary pledge, perform the long-extending sacrifice. O king, by going only to Dirghasatra, O represser of foes, one obtaineth merit that is superior, O Bharata, to that of the Rajasuya or the horse-sacrifice. One should next proceed with subdued senses and regulated diet to Vinasana, where Saraswati disappearing on the breast of Meru, re-appeareth at Chamasa, Shivodbheda and Nagadbheda. Bathing in Chamasadbheda, one obtaineth the merit of the Agnishtoma sacrifice. Bathing in Shivodbheda, one acquireth the merit of the gift of a thousand kine. And bathing in Nagodbheda, one obtaineth the region of the Nagas.

“Vaisampayana continued, ‘Having ascertained the opinion of his brothers, and of the intelligent Narada, king Yudhishthira, addressing Dhaumya, who was like unto the Grandsire himself, said, ‘I have for the acquisition of arms, sent away that tiger among men, Jishnu, whose prowess is incapable of being baffled, and who is possessed of long arms and immeasurable intelligence. O thou of ascetic wealth, that hero is devoted to me, endued with ability, and well-skilled in weapons, and like unto the exalted Vasudeva himself. I know them both, Krishna and Arjuna, those destroyers of enemies, O Brahmana, endued with prowess, even as the puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya to be none else than Vishnu himself, possessed of the six attributes. And this is also what Narada knoweth, for he hath always spoken so unto me. I also know them to be Rishis, Nara and Narayana. Knowing him to possess the ability, I have sent him (on the mission). Not inferior unto Indra and fully competent (for the task), I have sent that son of a god to see the lord of the celestials and obtain weapons from him. Bhishma and Drona are Atirathas. Kripa and the son of Drona are invincible; these mighty warriors have been installed by Dhritarashtra’s son in the command of his army. All these are versed in the Vedas, are heroic, and possessed of the knowledge of every weapon. Endued with great strength, these always desire to encounter Arjuna in fight. And Karna also of the Suta caste is a mighty warrior versed in celestial weapons. In respect of the impetus of his weapons, he is endued with the strength of the Wind-god. Himself like a flame of fire, the arrows (proceeding from him) constitute its tongues. The slaps of his left hand cased in leathern fence constitute the crackling of that flame. The dust of the battle-field is its smoke.

“Dhaumya continued, ‘O tiger among kings, I shall now describe those tirthas and sacred spots that lie to the north. Do thou, O exalted one, listen to me attentively. By hearing this narration, O hero, one acquireth a reverential frame of mind, which conduceth to much good. In that region is the highly sacred Saraswati abounding in tirthas and with banks easy of descent. There also, O son of Pandu, is the ocean-going and impetuous Yamuna, and the tirtha called Plakshavatarana, productive of high merit and prosperity. It was there that the regenerate ones having performed the Saraswata sacrifice, bathed on the completion there of. O sinless one, is the well-known celestial tirtha called Agnisiras, which is productive of great merit. There king Sahadeva had celebrated a sacrifice measuring out the ground by a throw of the Samya. It is for this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in verse. Those verses are still current in this world, being recited by the regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial fire, with gifts in a hundred thousands to Brahmanas. There the illustrious king, the imperial Bharata, performed five and thirty horse-sacrifices. O child, we have heard that Sarabhanga of yore used to fully gratify the desires of the regenerate ones. There in this region is his celebrated asylum productive of great merit. In that region also, O son of Pritha, is the river Saraswati, which is ever worshipped by the god, where, in days of yore, the Valikhilyas, O great king, performed sacrifices. In that region also, O Yudhishthira, is the well-known river Drisadwati, which is productive of great merit. Then, O chief of men, are Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya, which are, O son of Kunti, the sacred asylum in the world of illustrious Anandayasas of excellent vows and great energy, and which are celebrated over the three worlds.

Vaisampayana said, “There observing cleanliness, those tigers among men dwelt for six nights, in expectation of beholding Dhananjaya. And it came to pass that all of a sudden there blew a wind from the north-east and brought a celestial lotus of a thousand petals and effulgent as the sun. And Panchali saw that pure and charming lotus of unearthly fragrance, brought by the wind and left on the ground. And having obtained that excellent and beautiful lotus, that blessed one became exceedingly delighted, O king, and addressed Bhimasena in the following words, ‘Behold, O Bhima, this most beautiful unearthly flower having within it the very source of fragrance. It gladdenth my heart, O represser of foes. This one shall be presented to Yudhishthira the just. Do thou, therefore, procure others for my satisfaction--in order that I may carry them to our hermitage in the Kamyaka. If, O Pritha’s son, I have found grace with thee, do thou then procure others of this species in large numbers. I wish to carry them to our hermitage.’ Having said this, the blameless lady of beautiful glances approached Yudhishthira the just, taking the flower. And knowing the desire of his beloved queen that bull among men, Bhima of great strength, also set out, in order to gratify her. And intent upon fetching the flowers, he began to proceed at rapid space, facing the wind, in the direction from which the flower had come. And taking the bow inlaid with gold on the back as also arrows like unto venomous snakes, he proceeded as a lion in anger or an elephant in rut. And all beings gazed at him, holding a mighty bow and arrows. And neither exhaustion, nor langour, neither fear nor confusion, ever possessed the son of Pritha and the offspring of Vayu (wind). And desirous of pleasing Draupadi the mighty one, free from fear or confusion, ascended the peak depending on the strength of his arms.

“And it came to pass that a high and violent wind, piercing to the touch, and blowing about gravels, arose, portending battle. And frightful meteors began to shoot, with thundering sounds. And being enveloped by darkness, the sun became pale, his rays being obscured. And on Bhima displaying his prowess, dreadful sounds of explosion rang through the sky. And the earth began to tremble, and dust fell in showers. And the points of the heavens became reddened. And beasts and birds began to cry in shrill tones. And every thing became enveloped in darkness; and nothing could be distinguished. And other evil omens besides these appeared there. Witnessing these strange phenomena, Dharma’s son Yudhishthira, the foremost of speakers, said, ‘Who is it that will overcome us? Ye Pandavas who take delight in battle, good betide you! Do ye equip yourselves. From what I see, I infer that the time for the display of our prowess hath drawn nigh’. Having said this, the king looked around. Then not finding Bhima, that represser of foes, Dharma’s son, Yudhishthira, enquired of Krishna and the twins standing near regarding his brother, Bhima, the doer of dreadful deeds in battle, saying, ‘O Panchali, is Bhima intent upon performing some great feat, or hath that one delighting in daring deeds already achieved some brave deed? Portending some great danger, these omens have appeared all around, indicating a fearful battle.’ When Yudhishthira said this, his beloved queen, the high-minded Krishna of sweet smiles, answered him, in order to remove his anxiety. ‘O king, that Saugandhika lotus which to-day had been brought by the wind. I had out of love duly shown unto Bhimasena; and I had also said unto that hero, If thou canst find many of this species, procuring even all of them, do thou return speedily,--O Pandava, that mighty armed one, with the view of gratifying my desire, may have gone towards the north-east to bring them.’

“The snake replied, ‘The relative merits of these virtues, truth and alms-giving, kind speech and abstention from injury to any creature, are known (measured) by their objective gravity (utility). Truth is (sometimes) more praiseworthy than some acts of charity; some of the latter again are more commendable than true speech. Similarly, O mighty king, and lord of the earth, abstention from doing injury to any creature is seen to be important than good speech and vice-versa. Even so it is, O king, depending on effects. And now, if thou hast anything else to ask, say it all, I shall enlighten thee!’ Yudhishthira said, ‘Tell me, O snake, how the incorporal being’s translation to heaven, its perception by the senses and its enjoyment of the immutable fruits of its actions (here below), can be comprehended.’ The snake replied, ‘By his own acts, man is seen to attain to one of the three conditions of human existence, of heavenly life, or of birth in the lower animal kingdom. Among these, the man who is not slothful, who injures no one and who is endowed with charity and other virtues, goes to heaven, after leaving this world of men. By doing the very contrary, O king, people are again born as men or as lower animals. O my son, it is particularly said in this connection, that the man who is swayed by anger and lust and who is given to avarice and malice falls away from his human state and is born again as a lower animal, and the lower animals too are ordained to be transformed into the human state; and the cow, the horse and other animals are observed to attain to even the divine state.’[43] O my son, the sentient being, reaping the fruits of his actions, thus transmigrates through these conditions; but the regenerate and wise man reposes his soul in the everlasting Supreme Spirit.

Vaisampayana said, “O son of Kuru, they, Yudhishthira and others, having reached the forest of Kamyaka, were, hospitably received by hosts of saints and they lived together with Krishna. And while the sons of Pandu were dwelling in security in that place, many Brahmanas came to wait upon them. And a certain Brahmana said, ‘He the beloved friend of Arjuna, of powerful arms and possessed of self control, descendant of Sura, of a lofty intellect, will come, for, O ye foremost of the descendants of Kuru, Hari knows that ye have arrived here. For, Hari has always a longing for your sight and always seeks your welfare. And Markandeya, who lived very many years devoted to great austerities, given to study and penance, will erelong come and meet you.’ And the very moment that he was uttering these words, there was beheld Krishna, coming thitherward upon a car unto which were yoked the horses Saivya and Sugriva,--he the best of those that ride on cars, accompanied by Satyabhama, is like Indra by Sachi, the daughter of Pulaman. And the son of Devaki came, desirous to see those most righteous of the descendants of Kuru. And the sagacious Krishna, having alighted from the car, prostrated himself, with pleasure in his heart, before the virtuous king, in the prescribed way, and also before Bhima, that foremost of powerful men. And he paid his respects to Dhaumya, while the twin brothers prostrated themselves to him. And he embraced Arjuna of the curly hair; and spoke words of solace to the daughter of Drupada. And the descendant of the chief of the Dasaraha tribe, that chastiser of foes, when he saw the beloved Arjuna come near him, having seen him after a length of time, clasped him again and again. And so too Satyabhama also, the beloved consort of Krishna, embraced the daughter of Drupada, the beloved wife of the sons of Pandu.

No doubt, you will, before long, rule over men in a praiseworthy way, all your desires being fulfilled. Here are we prepared to chastise the Kurus, as soon as the stipulation made by you is fully performed! And Krishna, the foremost of the Dasarha tribe, then said to Dhaumya and Bhima and Yudhishthira, and the twins and Krishna, ‘How fortunate that by your blessing Arjuna the bearer of the coronet, has arrived after having acquired the science of arms!” And Krishna, the leader of the Dasarha tribe, accompanied by friends, likewise spoke to Krishna, the daughter of Yajnasena, saying, ‘How fortunate that you are united, safe and secure, with Arjuna, the winner of riches!’ And Krishna also said, ‘O Krishna, O daughter of Yajnasena, those sons of yours, are devoted to the study of the science of arms, are well-behaved and conduct themselves on the pattern, O Krishna, of their righteous friends. Your father and your uterine brothers proffer them a kingdom and territories; but the boys find no joy in the house of Drupada, or in that of their maternal uncles. Safely proceeding to the land of the Anartas, they take the greatest delight in the study of the science of arms. Your sons enter the town of the Vrishnis and take an immediate liking to the people there. And as you would direct them to conduct themselves, or as the respected Kunti would do, so does Subhadra direct them in a watchful way. Perhaps, she is still more careful of them. And, O Krishna, as Rukmini’s son is the preceptor of Aniruddha, of Abhimanyu, of Sunitha, and of Bhanu; so he is the preceptor and the refuge of your sons also! And a good preceptor, would unceasingly give them lessons in the wielding of maces and swords and bucklers, in missiles and in the arts of driving cars and of riding horses, being valiant.

Those great-minded Rishis of positive and intuitive knowledge passing through this arena of actions, return again to the abode of the celestials. Men, O king, attain what they have in consequence of the grace of the gods of Destiny or of their own actions. Do thou not think otherwise. O Yudhishthira, I regard that as the highest good which is regarded so in this world. Some attain happiness in this world, but not in the next; others do so in the next, but not in this. Some, again, attain happiness in this as well as in the next world; and others neither here nor in the next world. Those that have immense wealth, shine every day with well-decorated persons. O slayer of mighty foes, being addicted to carnal pleasures, they enjoy happiness only in this world, but not in the next. But those who are engaged in spiritual meditations and the study of the Vedas, who are diligent in asceticism, and who impair the vigour of their bodies by performing their duties, who have subdued their passions, and who refrain from killing any animated being, those men, O slayer of thy enemies, attain happiness in the next world, but not in this! Those who first live a pious life, and virtuously acquire wealth in due time and then marry and perform sacrifices, attain bliss both in this and the next world. Those foolish men again who do not acquire knowledge, nor are engaged in asceticism or charity or increasing their species; or in encompassing the pleasures and enjoyments of this world, attain bliss neither in this nor in the next world. But all of you are proficient in knowledge and possessed of great power and strength and celestial vigour. For the extermination (of the wicked) and for serving the purposes of the gods, ye have come from the other world and have taken your birth in this!

And after that grinder of foes, the royal Kuvalaswa, had set out, accompanied by his twenty-one thousand sons all of whom were exceedingly powerful, the illustrious Lord Vishnu filled him with his own energy at the command of Utanka and impelled by the desire of benefiting the triple world and while that invincible hero was proceeding on his way and loud voice was heard in the sky repeating the words, ‘This fortunate and unslayable one will become the destroyer of Dhundhu to-day.’ And the gods began to shower upon him celestial flowers. And the celestial kettle drums began to sound their music although none played upon them. And during the march of that wise one, cool breezes began to blow and the chief of the celestials poured gentle showers wetting the dust on the roads and, O Yudhishthira, the cars of the celestials could be seen high over the spot where the mighty Asura Dhundhu was. The gods and Gandharvas and great Rishis urged by curiosity, came there to behold the encounter between Dhundhu and Kuvalaswa and, O thou of the Kuru race, filled by Narayana with his own energy, king Kuvalaswa, aided by his sons, soon surrounded that sea of sands and the king ordered that wilderness to be excavated and after the king’s sons had excavated that sea of sands for seven days, they could see the mighty Asura Dhundhu. And, O bull of the Bharata race, the huge body of that Asura lay within those sands, effulgent in its own energy like the Sun himself. And Dhundhu, O king, was lying covering the western region of the desert and surrounded on all sides by the sons of Kuvalaswa, the Danava was assaulted with sharp-pointed shafts and maces and heavy and short clubs and axes and clubs, with iron spikes and darts and bright and keen-edged swords, and thus assaulted, the mighty Danava rose from his recumbent posture in wrath.

It is seen that able, intelligent and diligent persons are baffled in their efforts, and do not attain the fruits of their actions. On the other hand, persons who are always active in injuring others and in practising deception on the world, lead a happy life. There are some who attain prosperity without any exertion. And there are others, who with the utmost exertion, are unable to achieve their dues. Miserly persons with the object of having sons born to them worship the gods, and practise severe austerities, and those sons having remained in the womb for ten months at length turn out to be very infamous issue of their race; and others begotten under the same auspices, decently pass their lives in luxury with heaps of riches and grain accumulated by their ancestors. The diseases from which man suffer, are undoubtedly the result of their own karma. They then behave like small deer at the hands of hunters, and they are racked with mental troubles. And, O Brahmana, as hunters intercept the flight of their game, the progress of those diseases is checked by able and skilful physicians with their collections of drugs. And, the best of the cherishers of religion, thou hast observed that those who have it in their power to enjoy (the good things of this earth), are prevented from doing so from the fact of their suffering from chronic bowel-complaints, and that many others that are strong and powerful, suffer from misery, and are enabled with great difficulty to obtain a livelihood; and that every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma). If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire.

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. O mighty king, all thy brothers are heroes, conversant with weapons; they have thinned the ranks of the rangers of the forest. We few--the remnants,--O mighty-minded one, remain like seed. By thy favour, O king of kings, let us increase.’ Seeing these deer, which remained like seed after the rest had been destroyed trembling and afflicted with fear, Yudhishthira the just was greatly affected with grief. And the king, intent on the welfare of all creatures, said unto them, ‘So be it. I shall act as ye have said.’ Awaking after such a vision, that excellent king, moved by pity towards the deer, thus spake unto his brothers assembled there, ‘Those deer that are alive after them that have been slaughtered, accosted me at night, after I had awakened, saying, ‘We remain like the cues of our lines. Blest be thou! Do thou have compassion on us.’ And they have spoken truly. We ought to feel pity for the dwellers of the forest. We have been feeding on them for a year together and eight months. Let us, therefore, again (repair) to the romantic Kamyakas, that best of forests abounding in wild animals, situated at the head of the desert, near lake Trinavindu. And there let us pleasantly pass the rest of our time.’

“Vyasa continued, ‘Having heard this speech, Mudgala began to reflect in his mind. And having deliberated well, that best of Munis spake thus unto the celestial messenger, ‘O messenger of the gods, I bow unto thee. Do thou, O sire, depart in peace. I have nothing to do with either happiness, or heaven having such prominent defects. Persons who enjoy heaven suffer, after all, huge misery and extreme regret in this world. Therefore, I do not desire heaven. I shall seek for that unfailing region repairing whither people have not to lament, or to be pained, or agitated. Thou hast described unto me these great defects belonging to the celestial regions. Do thou now describe unto me a region free from faults.’ Thereupon the celestial messenger said, ‘Above the abode of Brahma, there is the supreme seat of Vishnu, pure, and eternal, and luminous known by the name of Para Brahma. Thither, O Brahmana, cannot repair persons who are attached to the objects of the senses: nor can those subject to arrogance, covetousness, ignorance, anger, and envy, go to that place. It is only those that are free from affection, and those free from pride, and those free from conflicting emotions, and those that have restrained their senses, and those given to contemplation and Yoga, that can repair thither.’ Having heard these words, the Muni bade farewell to the celestial messenger, and that virtuous one leading the Unchha mode of life, assumed perfect contentment. And then praise and dispraise became equal unto him; and a brickbat, stone, and gold assumed the same aspect in his eyes. And availing himself of the means of attaining Brahma, he became always engaged in meditation. And having obtained power by means of knowledge, and acquired excellent understanding, he attained that supreme state of emancipation which is regarded as Eternal. Therefore, thou also, O Kunti’s son, ought not to grieve.

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. And she looked grand in the superb beauty of her form, and seemed to shed a lustre on the woodland around, like lightning illuminating masses of dark clouds. And they who saw her asked themselves, ‘Is this an Apsara, or a daughter of the gods, or a celestial phantom?’ And with this thought, their hands also joined together. They stood gazing on the perfect and faultless beauty of her form. And Jayadratha, the king of Sindhu, and the son of Vriddhakshatra, struck with amazement at the sight of that lady of faultless beauty, was seized with an evil intention. And inflamed with desire, he said to the prince named Kotika, ‘Whose is this lady of faultless form? Is she of the human kind? I have no need to marry if I can secure this exquisitely beautiful creature.

Steeds of the noblest breed, plump and strong, well-trained and endued with great might, draw the cars of that warrior! His achievements are superhuman. He is known, therefore, by the name of Bhima on earth. They that offend him are never suffered to live. He never forgetteth a foe. On some pretext or other he wrecketh his vengeance. Nor is he pacified even after he has wrecked a signal vengeance. And there, that foremost of bowmen, endued with intelligence and renown, with senses under complete control and reverence for the old--that brother and disciple of Yudhishthira--is my husband Dhananjaya! Virtue he never forsaketh, from lust or fear or anger! Nor doth he ever commit a deed that is cruel. Endued with the energy of fire and capable of withstanding every foe, that grinder of enemies is the son of Kunti. And that other youth, versed in every question of morality and profit, who ever dispelleth the fears of the affrighted, who is endued with high wisdom, who is considered as the handsomest person in the whole world and who is protected by all the sons of Pandu, being regarded by them as dearer to them than their own lives for his unflinching devotion to them, is my husband Nakula possessed of great prowess. Endued with high wisdom and having Sahadeva for his second, possessed of exceeding lightness of hand, he fighteth with the sword, making dexterous passes therewith. Thou, foolish man, shall witness today his performances on the field of battle, like unto those of Indra amid the ranks of Daityas! And that hero skilled in weapons and possessed of intelligence and wisdom, and intent on doing what is agreeable to the son of Dharma, that favourite and youngest born of the Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever wrathful there is not another man equal unto him in intelligence or in eloquence amid assemblies of the wise.

“Then the celestials with Indra at their head all disappeared in the very sight of those warriors of spotless achievements. And beholding Rama united with the daughter of Janaka, the charioteer of Sakra, highly pleased, addressed him in the midst of friends, and said these words, ‘O thou of prowess that can never be baffled thou hast dispelled the sorrow of the celestials, the Gandharvas, the Yakshas, the Asuras, the Nagas, and human beings! As long, therefore, as the Earth will hold together, so long will all creatures with the celestials, the Asuras, the Gandharvas, the Yakshas, the Rakshasas, and the Pannagas, speak of thee.’ And having said these words unto Rama, Matali worshipped that son of Raghu, and having obtained the leave of that foremost of wielders of weapons, he went away, on that same chariot of solar effulgence. And Rama also, with Sumatra’s son and Vibhishana, and accompanied by all the monkeys with Sugriva at their head, placing Sita in the van and having made arrangements for the protection of Lanka, recrossed the ocean by the same bridge. And he rode on that beautiful and sky-ranging chariot called the Pushpaka that was capable of going everywhere at the will of the rider. And that subduer of passions was surrounded by his principal counsellors in order of precedence. And arriving at that part of the sea-shore where he had formerly laid himself down, the virtuous king, with all the monkeys, pitched his temporary abode. And the son of Raghu then, bringing the monkeys before him in due time, worshipped them all, and gratifying them with presents of jewels and gems, dismissed them one after another. And after all the monkey-chiefs, and the apes with bovine tails, and the bears, had gone away, Rama re-entered Kishkindhya with Sugriva. And accompanied by both Vibhishana and Sugriva, Rama re-entered Kishkindhya riding on the Pushpaka car and showing the princess of Videha the woods along the way.

Yudhishthira answered,--‘Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and good behaviour, of happiness.’ The Yaksha asked,--‘What is the soul of man? Who is that friend bestowed on man by the gods? What is man’s chief support? And what also is his chief refuge?’ Yudhishthira answered,--‘The son is a man’s soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.’ The Yaksha asked,--‘What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?’ Yudhishthira answered,--“The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.’ The Yaksha asked,--‘What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?’ Yudhishthira answered,--‘The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leadeth to no regret: and an alliance with the good never breaketh.’ The Yaksha asked,--‘What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?’ Yudhishthira answered,--‘Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy.’ The Yaksha asked,--‘For what doth one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?’

Vaisampayana said, “Having thus taken counsel of one another and told one another the offices they would discharge, the Pandavas sought Dhaumya’s advice. And Dhaumya also gave them advice in the following words, saying, ‘Ye sons of Pandu, the arrangements ye have made regarding the Brahmanas, your friends, cars, weapons, and the (sacred) fires, are excellent. But it behoveth thee, O Yudhishthira, and Arjuna specially, to make provision for the protection of Draupadi. Ye king, ye are well-acquainted with the characters of men. Yet whatever may be your knowledge, friends may from affection be permitted to repeat what is already known. Even this is subservient to the eternal interests of virtue, pleasure, and profit. I shall, therefore speak to you something. Mark ye. To dwell with a king is, alas, difficult. I shall tell you, ye princes, how ye may reside in the royal household, avoiding every fault. Ye Kauravas, honourably or otherwise, ye will have to pass this year in the king’s palace, undiscovered by those that know you. Then in the fourteenth year, ye will live happy. O son of Pandu, in this world, that cherisher and protector of all beings, the king, who is a deity in an embodied form, is as a great fire sanctified with all the mantras. [6] One should present himself before the king, after having obtained his permission at the gate. No one should keep contact with royal secrets. Nor should one desire a seat which another may covet. He who doth not, regarding himself to be a favourite, occupy (the king’s) car, or coach, or seat, or vehicle, or elephant, is alone worthy of dwelling in a royal household. He that sits not upon a seat the occupation of which is calculated to raise alarm in the minds of malicious people, is alone worthy of dwelling in a royal household. No one should unasked offer counsel (to a king).

Vaisampayana continued, “Repairing first to the place of assignation at night, Bhima sat down, disguising himself. And he waited there in expectation of Kichaka, like a lion lying in wait for a deer. And Kichaka, having embellished his person as he chose, came to the dancing-hall at the appointed time in the hope of meeting Panchali. And thinking of the assignation, he entered the chamber. And having entered that hall enveloped in deep gloom, that wretch of wicked soul came upon Bhima of incomparable prowess, who had come a little before and who was waiting in a corner. And as an insect approacheth towards a flaming fire, or a puny animal towards a lion, Kichaka approached Bhima, lying down in a bed and burning in anger at the thought of the insult offered to Krishna, as if he were the Suta’s Death. And having approached Bhima, Kichaka possessed by lust, and his heart and soul filled with ecstacy smilingly said, ‘O thou of pencilled eye-brows, to thee I have already given many and various kinds of wealth from the stores earned by me, as well as hundred maids and many fine robes, and also a mansion with an inner apartment adorned with beauteous and lovely and youthful maid servants and embellished by every kind of sports and amusements. And having set all those apart for thee, I have speedily come hither. And all on a sudden, women have begun to praise me, saying, ‘There is not in this world any other person like unto thee in beauty and dress!’ Hearing this, Bhima said, ‘It is well that thou art handsome, and it is well thou praisest thyself. I think, however, that thou hadst never before this such pleasurable touch! Thou hast an acute touch, and knowest the ways of gallantry. Skilled in the art of love-making, thou art a favourite with women. There is none like thee in this world!’”

People like me should never give such counsels to him that is dishonest, for only counsels (like those I would give) should be offered unto them that are honest. Counsels, however, that are evil, should under no circumstances be offered. He, O child, that is devoted to truth and obedient to the aged, he, indeed, that is wise, while speaking in the midst of an assembly, should under all circumstances speak the truth, if the acquisition of virtue be an object with him. I should, therefore, say that I think differently from all those people here, in respect of the abode of Yudhishthira the just in this the thirteenth year of his exile. The ruler, O child, of the city or the province where king Yudhishthira resides cannot have any misfortune. Charitable and liberal and humble and modest must the people be of the country where king Yudhishthira resides. Agreeable in speech, with passions under control, observant of truth, cheerful, healthy, pure in conduct, and skilful in work must the people be of the country where king Yudhishthira resides. The people of the place, where Yudhishthira is, cannot be envious or malicious, or vain, or proud, but must all adhere to their respective duties. Indeed, in the place where Yudhishthira resides, Vedic hymns will be chanted all around, sacrifices will be performed, the last full libations will always be poured, [22] and gifts to Brahmanas will always be in profusion. There the clouds, without doubt, pour abundant rain, and furnished with good harvest the country will ever be without fear. There the paddy will not be without grain, fruits will not be bereft of juice, floral garlands will not be without fragrance, and the conversation of men will always be full of agreeable words. There where king Yudhishthira resides, the breezes will be delicious, the meetings of men will always be friendly, and cause of fear there will be none.

Vaisampayana continued, “And when the king of the Matsyas had addressed them thus, those descendants of the Kurus with Yudhishthira at their head, joining their hands, severally replied unto him saying, ‘We are well-pleased with all that thou sayest, O monarch. We, however, have been much gratified that thou hast today been freed from thy foes.’ Thus answered, that foremost of kings, Virata the lord of the Matsyas, again addressed Yudhishthira, saying, ‘Come, we will install thee in sovereignty of the Matsyas. And we will also bestow on thee things that are rare on earth and are objects of desire, for thou deservest everything at our hands. O foremost of Brahmanas of the Vaiyaghra order I will bestow on thee gems and kine and gold and rubies and pearls. I bow unto thee. It is owing to thee that I once more behold today my sons and kingdom. Afflicted and threatened as I had been with disaster and danger, it is through thy prowess that I have not succumbed to the foe.’ Then Yudhishthira again addressed the Matsyas, saying, ‘Well-pleased are we with the delightful words that thou hast spoken. Mayst thou be ever happy, always practising humanity towards all creatures. Let messengers now, at thy command, speedily repair into the city, in order to communicate the glad tidings to our friends, and proclaim thy victory.’ Hearing these words of him, king Matsya ordered the messengers, saying, ‘Do ye repair to the city and proclaim my victory in battle. And let damsels and courtesans, decked in ornaments, come out of the city with every kind of musical instruments.’ Hearing this command uttered by the king of the Matsyas, the men, laying the mandate on their head, all departed with cheerful hearts. And having repaired to the city that very night, they proclaimed at the hour of sunrise the victory of the king about the city-gates.”

Vaisampayana said, “Having disorganised the hostile host by force and having recovered the kine, that foremost of bowmen, desirous of fighting again, proceeded towards Duryodhana. And beholding the kine running wild towards the city of the Matsyas, the foremost warriors of the Kurus regarded Kiritin to have already achieved success. And all of a sudden they fell upon Arjuna who was advancing towards Duryodhana. And beholding their countless divisions firmly arrayed in order of battle with countless banners waving over them, that slayer of foes, addressing the son of the king of the Matsyas, said, ‘Urge on, to the best of their speed by this road, these white steeds decked with golden bridles. Strive thou well, for I would approach this crowd of Kuru lions. Like an elephant desiring an encounter with another, the Suta’s son of wicked soul eagerly desireth a battle with me. Take me, O prince, to him who hath grown so proud under the patronage of Duryodhana.’ Thus addressed, the son of Virata by means of those large steeds endued with the speed of the wind and furnished with golden armour, broke that array of cars and took the Pandava into the midst of the battle-field. And seeing this those mighty car-warriors, Chitrasena and Sangramajit and Satrusaha and Jaya, desirous of aiding Karna, rushed with arrows and long shafts, towards the advancing hero of Bharata’s race. Then that foremost of men, inflamed with wrath, began to consume by means of fiery arrows shot from his bow, that array of cars belonging to those bulls among the Kurus, like a tremendous conflagration consuming a forest. Then, when the battle began to rage furiously, the Kuru hero, Vikarna, mounted on his car, approached that foremost of car-warriors, Partha, the younger brother of Bhima,--showering upon him terrible shafts thick and long. Then cutting Vikarna’s bow furnished with a tough string and horns overlaid with gold, Arjuna cut off his flagstaff.

“Yudhishthira said, ‘Without doubt, O Sanjaya, it is true that righteous deeds are the foremost of all our acts, as thou sayest. Thou shouldst, however, ensure me having first ascertained whether it is virtue or vice that I practise. When vice assumes the aspects of virtue and virtue itself wholly seems as vice, and virtue, again, appears in its native form, they that are learned should discriminate it by means of their reason. So, again, virtue and vice, which are both eternal and absolute, exchange their aspects during seasons of distress. One should follow without deviation the duties prescribed for the order to which he belongs by birth. Know, O Sanjaya, that duties in seasons of distress are otherwise. When his means of living are totally gone, the man, that is destitute should certainly desire those other means by which he may be able to discharge the sanctioned duties of his order. One that is not destitute of his means of living, as also one that is in distress, are, O Sanjaya, both to be blamed, if they act as if the state of each were otherwise. When the Creator hath ordained expiation for those Brahmanas, who, without wishing for self-destruction, betake themselves to acts not sanctioned for them, this proves that people may, in season of distress, betake to acts not ordained for the orders to which they belong. And, O Sanjaya, thou shouldst regard them as worthy that adhere to the practices of their own order in usual times as also those that do not adhere to them in season of distress; thou shouldst censure them that act otherwise in usual times while adhering to their ordained practices during times of distress. As regards men desiring to bring their minds under control, when they endeavour to acquire a knowledge of self, the practices that are ordained for the best, viz., the Brahmanas, are equally ordained for them.

He that understandeth quickly, listeneth patiently, pursueth his objects with judgment and not from desire and spendeth not his breath on the affairs of others without being asked, is said to possess the foremost mark of wisdom. They that do not strive for objects that are unattainable, that do not grieve for what is lost and gone, that do not suffer their minds to be clouded amid calamities, are regarded to possess intellects endued with wisdom. He who striveth, having commenced anything, till it is completed, who never wasteth his time, and who hath his soul under control, is regarded wise. They that are wise, O bull of the Bharata race, always delight in honest deeds, do what tendeth to their happiness and prosperity, and never sneer at what is good. He who exulteth not at honours, and grieveth not at slights, and remaineth cool and unagitated like a lake in the course of Ganga, is reckoned as wise. That man who knoweth the nature of all creatures (viz., that everything is subject to destruction), who is cognisant also of the connections of all acts, and who is proficient in the knowledge of the means that men may resort to (for attaining their objects), is reckoned as wise. He who speaketh boldly, can converse on various subjects, knoweth the science of argumentation, possesseth genius, and can interpret the meaning of what is writ in books, is reckoned as wise. He whose studies are regulated by reason, and whose reason followeth the scriptures, and who never abstaineth from paying respect to those that are good, is called a wise man. He, on the other hand, who is ignorant of scripture yet vain, poor yet proud, and who resorteth to unfair means for the acquisition of his objects, is a fool. He who, forsaking his own, concerneth himself with the objects of others, and who practiseth deceitful means for serving his friends, is called a fool.

He who wisheth for those things that should not be desired, and forsaketh those that may legitimately be desired, and who beareth malice to those that are powerful, is regarded to be a foolish soul. He who regardeth his foe as his friend, who hateth and beareth malice to his friend, and who committeth wicked deeds, is said to be a person of foolish soul. O bull of the Bharata race, he who divulgeth his projects, doubteth in all things, and spendeth a long time in doing what requireth a short time, is a fool. He who doth not perform the Sraddha for the Pitris, nor worshippeth the deities, nor acquireth noble-minded friends, is said to be a person of foolish soul. That worst of men who entereth a place uninvited, and talketh much without being asked, and reposeth trust on untrustworthy wights, is a fool. That man who being himself guilty casteth the blame on others, and who though impotent giveth vent to anger, is the most foolish of men. That man, who, without knowing his own strength and dissociated from both virtue and profit, desireth an object difficult of acquisition, without again adopting adequate means, is said to be destitute of intelligence. O king, he who punisheth one that is undeserving of punishment, payeth homage to persons without their knowledge, and waiteth upon misers, is said to be of little sense. But he that, having attained immense wealth and prosperity or acquired (vast) learning, doth not bear himself haughtily, is reckoned as wise. Who, again, is more heartless than he, who, though possessed of affluence, eateth himself and weareth excellent robes himself without distributing his wealth among his dependents? While one person committeth sins, many reap the advantage resulting therefrom; (yet in the end) it is the doer alone to whom the sin attacheth while those that enjoy the fruit escape unhurt.