Mahabharata on The Divine

"Vaishampayana said, 'Listen now to what thy grandsires, Yudhishthira and others, did after having attained to Heaven, that place of the deities. Arrived at Heaven, king Yudhishthira the just, beheld Duryodhana endued with prosperity and seated on an excellent seat. He blazed with effulgence like the sun and wore all those signs of glory which belong to heroes. And he was in the company of many deities of blazing effulgence and of Sadhyas of righteous deeds. Yudhishthira, beholding Duryodhana and his prosperity, became suddenly filled with rage and turned back from the sight.

“Hearing these words of Arjuna, Ulupi answered, ‘There is a Naga of the name of Kauravya, born in the line of Airavata. I am, O prince, the daughter of that Kauravya, and my name is Ulupi. O tiger among men, beholding thee descend into the stream to perform thy ablutions, I was deprived of reason by the god of desire. O sinless one, I am still unmarried. Afflicted as I am by the god of desire on account of thee, O thou of Kuru’s race, gratify me today by giving thyself up to me.’

Vaisampayana continued, “Having said this, the thousand-rayed deity suddenly vanished away. The next day, after having told his prayers, Karna related his dream unto the Sun. And Vrisha related unto him the vision he had seen, and all that had passed between them in the night. Thereupon, having heard everything, that enemy of Swarbhanu, that lord, the resplendent and divine Surya, said unto him with a smile, ‘It is even so!’ Then Radha’s son, that slayer of hostile heroes, knowing all about the matter, and desirous of obtaining the dart, remained in expectation of Vasava.”

Having first endeavoured to the utmost, I will lay down my life. Before this, I never craved for any thing from the very gods. The deities regard me for this in sacrificial place. I will go and seek the protection of Vishnu, the divine Lord of the three worlds, of Krishna the great refuge of all who are blessed with protection. Bowing down unto him, I desire to see that highest of all ascetics, the Eternal Krishna from whom flow all those possessions and enjoyments that are owned by both gods and Asuras.” And while Galava was thus lamenting, his friend Garuda, the son of Vinata, appeared in his sight. And Garuda, from desire of doing him good, cheerfully addressed him, saying, “Thou art a dear friend of mine. It is the duty of a friend, when himself in prosperity, to look to the accomplishment of the wishes of his friends. The prosperity that I have, O Brahmana, is constituted by Vasava’s younger brother Vishnu. Before this, I spoke to him on thy behalf and he hath been pleased to grant my wishes. Come now, we will go together. I will bear thee comfortably to the other shore of the ocean, or to the furthest extremity of the earth. Come, O Galava, do not tarry.”’”

“And Indra said, ‘O best of birds, I desire to know the limit of thy great strength. I also desire eternal friendship with thee.’”

Vaisampayana continued, “After both Varuna and Yama had given away their celestial weapons, the lord of treasures having his home on the heights of Kailasa, then spake, ‘O son of Pandu, O thou of great might and wisdom, I too have been pleased with thee. And this meeting with thee giveth me as much pleasure as a meeting with Krishna. O wielder of the bow with the left hand, O thou of mighty arms, thou wert a god before, eternal (as other gods). In ancient Kalpas, thou hadst every day gone through ascetic austerities along with us. O best of men, I grant thee celestial vision. O thou of mighty arms, thou wilt defeat even invincible Daityas and Danavas. Accept of me also without loss of time, an excellent weapon. With this thou wilt be able to consume the ranks of Dhritarashtra. Take then this favourite weapon of mine called Antarddhana. Endued with energy and prowess and splendour, it is capable of sending the foe to sleep. When the illustrious Sankara slew Tripura, even this was the weapon which he shot and by which many mighty Asuras were consumed. O thou of invincible prowess I take it up for giving it to thee. Endued with the dignity of the Meru, thou art competent to hold this weapon.’”

“After having briefly narrated unto them his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri.”

“Duryodhana said, ‘In all the worlds Vasudeva is spoken of as the Supreme Being. I desire, O Grandsire, to know his origin and glory.’

"'"Brahman said, 'This dreadful sin hath taken possession of Indra, in consequence of his having slain Vritra. Take ye a fourth part of Brahmanicide.'

All these men, O goddess, succeed in ascending to Heaven through the meritorious consequences of their deeds. What else dost thou wish to hear?"

“Yudhishthira said, ‘O worshipful one, relate in particular how Vishnu, the lord of the celestials, raised up the earth sunk a hundred yojanas? In what manner also was that support of all created things--the goddess Earth of high fortune--who dispenseth blessings and bringeth forth all sorts of corn rendered stable? Through whose power had she sunk an hundred yojanas below, and under what circumstances was exhibited this greatest exploit of the Supreme Being? O chief of the twice-born race, I wish to hear all about it in detail as it happened. Certainly, it is known to thee.’

"'Bhishma continued, "Thus addressed by the Grandsire, O bull of Bharata's race, the diverse tribes of the Apsaras, with cheerful souls, repaired to their respective places and began to sport in delight. The illustrious Creator of the three worlds, endued with great ascetic merit, then recollected the Waters which immediately came to him. Arrived at the presence of Brahman of immeasurable energy, the Waters bowed unto him and said these words, 'We have come before thee, O chastiser of foes, at thy command. O puissant Master of all the worlds, tell us what we are to accomplish.'

“Salya said, ‘Now when the great Indra, the intelligent chief of the gods, was deliberating with the guardians of the world and other deities upon the means of slaying Nahusha, there appeared at that spot the venerable ascetic Agastya. And Agastya honoured the lord of the gods and said, “How fortunate that thou art flourishing after the destruction of that being of universal form, as also that of Vritra. And how fortunate, O Purandara, Nahusha hath been hurled from the throne of heaven. How fortunate, O slayer of Vala, that I behold thee with all thy enemies killed.”

The bright and the dark, these two paths, are regarded to be the eternal (two paths) of the universe. By the one, (one) goeth never to return; by the other, one (going) cometh back. Knowing these two paths, O son of Pritha, no devotee is deluded. Therefore, at all times, be endued with devotion, O Arjuna. The meritorious fruit that is prescribed for the (study of the) Vedas, for sacrifices, for ascetic austerities and for gifts, a devotee knowing all this (that hath been said here), attaineth to it all, and (also) attaineth the Supreme and Primeval seat.’”

Hearing these delightful words fraught with the reasons and purposes of acts, do, O Shalya, what thou mayst settle, without entertaining any scruples. In the race of the Bhrigus was Jamadagni of severe ascetic penances. He had a son endued with energy and every virtue, who became celebrated by the name of Rama. Practising the austerest penances, of cheerful soul, bound to observances and vows, and keeping his senses under control, he gratified the god Bhava for obtaining weapons. In consequence of his devotion and tranquillity of heart, Mahadeva became gratified with him. Sankara, understanding the desire cherished in his heart, showed himself unto Rama. And Mahadeva said, 'O Rama, I am gratified with thee. Blessed be thou, thy desire is known to me. Make thy soul pure. Thou wilt then have all that thou desirest. I will give thee all weapons when thou wilt become pure. Those weapons, O son, of Bhrigu, burn a person that is incompetent and that is not deserving of them.' Thus addressed by that god of gods, that deity bearing the trident, the son of Jamadagni, bending his head unto that puissant high-souled one, said, 'O god of gods, it behoveth thee to give those weapons unto me that am always devoted to thy service, when, indeed thou wilt regard me fit for holding them.'"'

By winning battles, protecting his kingdom, drinking the Soma juice, advancing his subjects, wielding judiciously the rod of Chastisement, and casting off his body at last in fight, a king enjoys happiness in heaven. Having studied all the Vedas and the other scriptures duly, having protected the kingdom properly, and having caused all the four orders to adhere to their respective duties, a king becomes sanctified and finally sports in heaven. He is the best of kings whose conduct, even after his death, is applauded by the inhabitants of city and country and by his counsellors and friends."'"

"'Bhishma continued, "After this, the highly blessed and celebrated seven Rishis, with Vasishtha at their head, rose and circumambulating the Lotus-born Brahman, stood around him with hands joined in reverence. Vasishtha, that foremost of all persons conversant with Brahma, became their spokesman and asked this question that is beneficial to every creature, but especially so to Brahmanas and Kshatriyas, 'By doing what acts may men of righteous conduct who are, however, destitute of the good of this world, succeed in acquiring merits attaching to sacrifices?' Hearing this question of theirs, the Grandsire Brahman began to say what follows.

Sankara, the chief of the gods, gratified with her, gave her the boon she asked, saying, ‘Thou shall have, amiable maiden, five husbands.’ The maiden, who had succeeded in gratifying the god, said again, ‘O Sankara, I desire to have from thee only one husband possessed of every virtue?’ The god of gods, well-pleased with her, spake again, saying, ‘Thou hast, O maiden, addressed me five full times, repeating, ‘Give me a husband.’ Therefore, O amiable one, it shall even be as thou hast asked. Blessed be thou. All this, however, will happen in a future life of thine!’

“Brahman thereupon replied, saying, ‘Jaratkaru will take unto himself a wife of the name of Jaratkaru; the Brahmana born of her will relieve the snakes.’

“And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him.

“Devayani answered, ‘With my two thousand damsels and my waiting-maid Sarmishtha, I wait but your commands. Prosperity to thee. Be thou my friend and lord.’

“Markandeya said, ‘O thou foremost of the Bharata race, I will discourse to thee on all this truly, however difficult of answer thy question may be. Listen to me, therefore, as I speak unto thee. Some regard the mother as superior and some the father. The mother, however, that bringeth forth and some the father. The mother, however, that bringeth forth and reareth up offspring what is more difficult. Fathers also, by ascetic penances by worship of the gods, by adorations addressed to them, by bearing cold and heat, by incantations and other means desire to have children. And having by these painful expedients obtained children that are so difficult of acquisition, they then, O hero, are always anxious about the future of their sons and, O Bharata, both the father and the mother desire to see in their sons fame and achievements and prosperity and offspring and virtue. That son is virtuous who realises these hopes of his parents. And, O great king, that son with whom the father and the mother are gratified, achieveth eternal fame and eternal virtue both here and thereafter. As regards women again, neither sacrifice nor sraddhas, nor fasts are of any efficacy. By serving their husbands only they can win heaven. O king, O Yudhishthira, remembering this alone, listen thou with attention to the duties of chaste women.”

“Skanda replied, ‘Very well, my lord! I shall command the seventh army corps. Now tell me quickly if there is anything else to be done.’

“‘Indra said, “How hath Nahusha obtained the throne of heaven, difficult to get? What austerities did he practise? How great is his power, O Vrihaspati!”

' Even this is the history of Mankanaka of abundant energy. He was a son begotten by the god of wind upon (the lady) Sukanya."

"'"Pururavas said, 'Tell me truly, O god of Winds, to whom, this earth righteously belong. Does it belong to the Brahmana or to the Kshatriya?'

Since thou, O king, hast been freed from that eternal and limitless Ocean of Ignorance, thou hast therefore become freed from Rajas and also Tamas."'"

[66] Having hymned the praises of Isana in this way, I offered him, with great devotion, water to wash his feet and the ingredients of the Arghya, and then, with joined hands, I resigned myself to him, being prepared to do whatever he would bid. Then, O sire, an auspicious shower of flowers fell upon my head, possessed of celestial fragrance and bedewed with cold water. The celestial musicians began to play on their kettle-drums. A delicious breeze, fragrant and agreeable, began to blow and fill me with pleasure. Then Mahadeva accompanied by his spouse, and having the bull for his sign, having been gratified with me, addressed the celestials assembled there in these words, filling me with great joy,--"Behold, ye deities, the devotion of the high-souled Upamanyu. Verily, steady and great is that devotion, and entirely immutable, for it exists unalterably."--Thus addressed by the great God armed with the Sula, the deities, O Krishna, having bowed down unto him and joined their hands in reverence, said these words,--"O illustrious one, O God of the gods, O master of the universe, O Lord of all, let this best of regenerate persons obtain from thee the fruition of all his desires."--Thus addressed by all the deities, with the Grandsire Brahma among them. Sarva, otherwise called Isa and Sankara, said these words as if smiling unto me.'

"'"Brahman said, 'Ye foremost of deities, I shall give you a piece of earth whereon, ye sons of Kasyapa, you shall perform your intended sacrifice.'

"'"Narada said, 'At the conclusion of Mahadeva's speech, loud roars were heard in the firmament. Thunders bellowed, with flashes of lightening. The welkin was enveloped with blue and thick clouds. The deity of the clouds then poured pure water like to what he does in the season of rains. A thick darkness set in. The points of the compass could no longer be distinguished. Then on that delightful, sacred, and eternal breast of that celestial mountain, the assembled Rishis no longer saw the multitude of ghostly beings that associate with Mahadeva. Soon, however, the welkin cleared. Some of the Rishis set out for the sacred waters. Others returned whence they came. Verily, beholding that wonderful and inconceivable sight, they became filled with amazement. The discourse too between Sankara and Uma had been heard by them with the feelings, "That foremost of all Beings, of whom the high-souled Sankara spoke to us on that mountain, art Thou. Verily, thou art identical with Eternal Brahma. Some time also Mahadeva burnt Himavat with his energy. Thou too hast shown us a similar sight of wonder. Indeed, we have been put in remembrance of that fact by what we have witnessed today." O mighty-armed Janardana, I have thus, O puissant one, recited to thee the glory of that god of gods, viz., him that is called Kapardin or Girisa!'"

“The god of justice, thus questioned, replied, ‘O thou of ascetic wealth, a little insect was once pierced by thee on a blade of grass. Thou bearest now the consequence of the act. O Rishi, as a gift, however small, multiplieth in respect of its religious merits, so a sinful act multiplieth in respect of the woe it bringeth in its train.’ On hearing this, Ani-Mandavya asked, ‘O tell me truly when this act was committed by me. Told in reply by the god of justice that he had committed it, when a child, the Rishi said, ‘That shall not be a sin which may be done by a child up to the twelfth year of his age from birth. The scriptures shall not recognise it as sinful. The punishment thou hast inflicted on me for such a venial offence hath been disproportionate in severity. The killing of a Brahmana involves a sin that is heavier than the killing of any other living being. Thou shall, therefore, O god of justice, have to be born among men even in the Sudra order. And from this day I establish this limit in respect of the consequence of acts that an act shall not be sinful when committed by one below the age of fourteen. But when committed by one above that age, it shall be regarded as sin.’

Proceeding next to the tirtha called Auddalaka frequented by Munis, and bathing there one is cleansed of all his sins. Repairing next to the sacred tirtha called Dharma that is visited by Brahmarshis, one acquireth the merit of the Vajapeya sacrifice and becometh respected in heaven. Proceeding next to Champa and bathing in the Bhagirathi he that sojourneth to Dandaparna, acquireth the merit of giving away a thousand kine. Then should one proceed to the sacred Lalitika that is graced by the presence of the virtuous. By this one acquireth the merit of the Rajasuya sacrifice and is regarded in heaven.”

“Thereupon the lord of treasures said, ‘At Kusasthali, O king, once there was held a conclave of the gods. And surrounded by grimvisaged Yakshas, numbering three hundred maha-padmas, carrying various weapons, I was going to that place. And on the way, I saw that foremost of sages, Agastya, engaged in the practice of severe austerities on the bank of the Yamuna, abounding in various birds and graced with blossoming trees. And, O king, immediately on seeing that mass of energy, flaming and brilliant as fire, seated with upraised arms, facing the sun, my friend, the graceful lord of the Rakshasas, Maniman, from stupidity, foolishness, hauteur and ignorance discharged his excrement on the crown of that Maharshi. Thereupon, as if burning all the cardinal points by his wrath, he said unto me, ‘Since, O lord of treasures, in thy very presence, disregarding me, this thy friend hath thus affronted me, he, together with thy forces, shall meet with destruction at the hands of a mortal. And, O wicked-minded one, thou also, being distressed on account of thy fallen soldiers, shalt be freed from thy sin, on beholding that mortal. But if they follow thy behests, their (the soldier’s) powerful sons shall not incur by this dreadful curse. This curse I received formerly from that foremost of Rishis. Now, O mighty king, have I been delivered by thy brother Bhima.’”

And she said, “O performer of a hundred sacrifices, having obtained the sovereignty of the three worlds, powerful and haughty and of a vicious soul, he hath commanded me to visit him, and the cruel wretch hath even assigned me a definite time. If thou wilt not protect me, O lord, he will bring me under his power. For this reason, O Indra, have I come to thee in alarm. O thou of powerful arms, slay the terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas and Danavas. O lord, assume thy own strength and rule the celestial kingdom.”’”

"'Bhishma said, "In this connection, O Bharata, is recited the old narrative of the discourse between Manu, that lord of creatures, and Suvarna. There was in days of yore an ascetic, O Bharata, of the name of Suvarna. His complexion was like that of gold and hence he was called Suvarna (the gold-complexioned). Endued with a pure lineage, good behaviour, and excellent accomplishments, he had mastered all the Vedas. Indeed, by the accomplishments he possessed, he succeeded in surpassing many persons of high lineage. One day that learned Brahmana saw Manu, the lord of all creatures, and approached him. Meeting with each other, they made the usual enquiries of politeness. Both of them were firm in the observance of truth. They sat down on the delightful breast of Meru, that mountain of gold. Seated there they began to converse with each other on diverse subjects connected with the high-souled deities and regenerate Rishis and Daityas of ancient times. Then Suvarna, addressing the Self-born Manu, said these words, 'It behoveth thee to answer one question of mine for the benefit of all creatures. O lord of all creatures, the deities are seen to be worshipped with presents of flowers and other good scents. What is this? How has this practice been originated? What also are the merits that attach to it? Do thou discourse to me on this topic.'

“Brahma said. ‘I esteem thee for thy knowledge of divine mysteries, before the whole body of celebrated Munis distinguished for the sanctity of their lives. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thou hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even, as the three other modes called Asrama are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, O Muni, for the purpose of writing the poem.’

“Lomasa said, ‘Ganga, the goddess saluted by the world, having heard these words of the king, was well pleased, and spake to Bhagiratha the following words: ‘O great king! I am prepared to do what thou dost ask me; there is no doubt therein. But when I shall descend from the sky to the earth, the force of my fall will be difficult to sustain. O protector of men! In the three worlds there exists none who is able to sustain the same, excepting Siva, the most praiseworthy of gods, the great Lord with the throat of sable blue. O (prince) of a powerful arm! Obtain the favour, by practising austerities, of that same Siva-giver of boons. That same god will sustain my descent upon his head. Thy desire he will fulfill, the desire, namely, to be of service to thy fathers, O king!’ Then the great king Bhagiratha having heard the same, went to the Kailasa hill, and betaking himself to a severe course of penances, at the expiration of a certain length of time obtained the favour of that worker of blessings (Siva). And, O protector of men! that same best of men, in order that his forefathers might have a place in heaven secured to them, received from that very Siva the fulfilment of his wish, namely the wish that the descending Ganga might be sustained.’”

[17] What, O Srinjaya, can remain unconquered by them for whose sake these and many others are prepared to lay down their lives in battle? How can the sons of Pritha meet with defeat, they, viz., that have the greatest of all beings, the wielder of the bow called Sarnga, for their refuge and benefactor? Vasudeva is, indeed, the great Master of all the worlds, the Lord of all, and Eternal! Of celestial soul and infinite power, Narayana is the refuge of men in battle. The wise recite his celestial feats. I also will recite them with devotion, for recovering my firmness!’”

"'Nakula said, "The very gods had established their fires in the region called Visakha-yupa. Know, therefore, O king, that the gods themselves depend upon the fruits of action.[20] The Pitris, that support (by rain) the lives of even all disbelievers, observing the ordinances (of the Creator as declared in the Vedas), are, O king, engaged in action.[21] Know them for downright atheists that reject the declaration of the Vedas (which inculcate action). The person that is learned in the Vedas, by following their declarations in all his acts, attains, O Bharata, to the highest region of heaven by the way of the deities.[22]

"Vaishampayana said: 'Then Shakra, causing the firmament and the Earth to be filled by a loud sound, came to the son of Pritha on a car and asked him to ascend it. Beholding his brothers fallen on the Earth, king Yudhishthira the just said unto that deity of a 1,000 eyes these words: "My brothers have all dropped down here. They must go with me. Without them by me I do not wish to go to Heaven, O lord of all the deities. The delicate princess (Draupadi) deserving of every comfort, O Purandara, should go with us. It behoveth thee to permit this."

“And the gods said, ‘O Lord, Vasuki, the king of the snakes, is sorry on account of his relatives. How may his mother’s curse prove abortive?’

“One day that best of kings, Yayati, went to Indra and there in course of conversation the lord of Earth was asked by Indra as follows:

“Duryodhana said, ‘If the divine son of Devaki united in friendship with Arjuna, were to slay all mankind, I cannot, even then, resign myself to Kesava.’

"'Karna said, "O ruler of the Madras, be thou ever engaged in our good as Brahman in that of Ishana, as Keshava in that of Partha."

The head of Namuchi also fell into that stream, O Bharata, and the Asura obtained many eternal regions, O best of kings, that granted every wish."

"'"Mandhatri said, 'I bend my head for gratifying thee. Without doubt, however, I desire to see the first of gods, O divine Lord! Casting off all (earthly) desires, I wish to earn religious merit, and to lead the foremost mode of life, that path of the good, highly regarded by all. By exercising the high duties of a Kshatriya, I have earned many regions of inexhaustible merit in the other world, and I have also, through those duties, spread my fame. I do not, however, know how to discharge those duties, the foremost in the world, that have flowed from the first of gods.'

"'"Vritra said, 'These words of thine, I see, perfectly according with the truth. Indeed, when this is so, I have no (cause of grief). Having listened to thy words, O thou of great powers of mind, I have become freed from sorrow and sin of every kind. O illustrious Rishi, O holy one, I see this wheel of Time, endued with mighty energy, of the most effulgent and Infinite Vishnu, has been set in motion. Eternal is that station, from which all kinds of creation spring. That Vishnu is the Supreme Soul. He is the foremost of Beings. In Him this entire universe rests.'"

"'Yudhishthira said, "Tell me, O grandsire, whether this Janardana (Krishna) is that illustrious and puissant Lord of whom Sanatkumara spoke unto Vritra in days of old."

"'"Brahman said, 'I shall divide this sin of Brahmanicide into several portions. For freeing Sakra from her, do thou take a fourth portion of that sin.'

"'"Ashtavakra said, 'Women can never be their own mistresses. This is the opinion of the Creator himself, viz., that a woman never deserves to be independent.'

"'"Vyasa said, 'I have today been worshipped by thee, O king, with diverse words expressive of reverence. Transformed into a worm, thy memory had become clouded. That memory has again appeared. The sin thou committed in a former life has not yet been destroyed,--that sin, viz., which was earned by thee while thou wert a Sudra covetous of wealth and cruel in behaviour and hostile to the Brahmanas. Thou wert able to obtain a sight of my person. That was an act of merit to thee while thou wert a worm. In consequence of thy having saluted and worshipped me thou shalt rise higher, for, from the Kshatriya order thou shalt rise to the status of a Brahmana, if only thou castest off thy life-breaths on the field of battle for the sake of kine or Brahmanas. O prince, enjoying much felicity and performing many sacrifices with copious presents, thou shalt attain to heaven and transformed into eternal Brahma, thou wilt have perfect beatitude. Those that take birth in the intermediate order (of animals) become (when they rise) Sudras. The Sudra rises to the status of the Vaisya; and the Vaisya to that of the Kshatriya. The Kshatriya who takes pride in the discharge of the duties of his order, succeeds in attaining to the status of a Brahmana. The Brahmana, by following a righteous conduct, attains to heaven that is fraught with great felicity.'"'"

"'"The Brahmana continued, 'Unto them assembled together, the Lord of creatures, Brahma, said, "No one of you is superior to others. Ye are all endued with particular attributes. All are foremost in their own spheres, and all possess special attributes." Thus said unto them, that were assembled together, the Lord of all creatures. There is one that is unmoving, and one that is moving. In consequence of special attributes, there are five life-winds. My own self is one. That one accumulates into many forms. Becoming friendly unto one another, and gratifying one another, depart in peace. Blessings to ye, do ye uphold one another!'"'"

“Vaisampayana continued, ‘Then Partha asked from Indra all his weapons. At this Sakra of great splendour, having fixed the time for giving them, said, ‘When the illustrious Madhava becomes pleased with thee, then, O son of Pandu, I will give thee all my weapons! O prince of Kuru’s race, I shall know when the time cometh. Even for thy austere asceticism I will give thee all my weapons of fire and all my Vayavya weapons, and thou also wilt accept them all of me.’ Then Vasudeva asked that his friendship with Arjuna might be eternal. The chief of the celestials granted unto the intelligent Krishna the boon he desired. And having granted these boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the celestials, ascended to heaven, having also spoken to Hutasana (one whose food is sacrificial butter). Agni also, having burnt that forest with its animals and birds for five and ten days, became gratified and ceased to burn. Having eaten flesh in abundance and drunk fat and blood, he became highly gratified, and addressing Achyuta and Arjuna said, ‘I have been gratified by you two tigers among men. At my command, ye heroes, ye shall be competent to go wheresoever ye choose!’ Thus addressed by the illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these three,--having wandered a little at last sat themselves down on the delightful banks of a river.’”

“Kanwa said, ‘When Matali was wending his way, he saw the great Rishi Narada proceeding at his pleasure to pay a visit to Varuna (the god of the waters). And beholding Matali, Narada asked him, saying, “Whither dost thou go? Is it, O charioteer, on any mission of thy own, or is it at Satakratu’s command, that this journey of thine is undertaken?” Thus addressed on the way by Narada who was proceeding towards his destination, Matali duly informed Narada, of his mission. And the Rishi, informed of everything, then said unto Matali, “We shall go together. As regards myself, it is to see the Lord of the waters that I am proceeding, having left the heavens, searching the nether regions, I shall tell you everything. After a good search there, we shall select a bridegroom, O Matali.” And penetrating then into nether regions, that illustrious couple, Matali and Narada, beheld that Regent of the world--the Lord of the waters. And there Narada received worship due to a celestial Rishi, and Matali received that equal to what is offered to the great Indra. And both of them skilful in business, informed Varuna of their purpose, and obtaining his leave they began to wander in that region of the Nagas. And Narada who knew all the residents of the nether regions then began to describe in detail unto his companion all about the dwellers of the Naga world.’

“‘“Narada continued, ‘Hearing these words (of Mahadeva) the divine Brahma, from desire of benefiting creatures, held in his own inner self his wrath that had been roused. Extinguishing the fire, the divine Benefactor of the world, the great Master, declared the duties of Production and Emancipation. And while the Supreme Deity exterminated that fire born of his wrath, there came out from the doors of his diverse senses a female who was dark and red and tawny, whose tongue and face and eyes were red, and who was decked with two brilliant ear-rings and diverse other brilliant ornaments. Issuing out of his body, she smilingly looked at those two lords of the universe and then set out for the southern quarter. Then Brahma, that controller of the creation and destruction of the worlds, called after her by the name of Death. And Brahma, O king, said unto her, “Slay these creatures of mine! Thou hast been born of that wrath of mine which I cherished for the destruction (of the universe). By doing this, kill all creatures including idiots and seers at my command. By doing this, thou wilt be benefited.” The lotus-lady, called Death, thus addressed by him reflected deeply, and then helplessly wept aloud in melodious accents. The Grandsire then caught the tears she had shed, with his two hands, for the benefit of all creatures, and began to implore her (with these words).’”’”

O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat of all things promiscuously. And as every thing touched by the sun’s rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi’s curse come true. Continue to ‘receive thy own portion and that of the gods, offered at thy mouth.’

“And, O bull of the Bharata race, when such was the blessed state of the terrestrial world, the Asuras, O lord of men, began to be born in kingly lines. And the sons of Diti (Daityas) being repeatedly defeated in war by the sons of Aditi (celestials) and deprived also of sovereignty and heaven, began to be incarnated on the earth. And, O king, the Asuras being possessed of great powers, and desirous of sovereignty began to be born on earth amongst various creatures, such as kine, horses, asses, camels, buffaloes, among creatures such as Rakshasas and others, and among elephants and deer. And, O protector of the earth, owing to those already born and to those that were being born, the earth became incapable of supporting herself. And amongst the sons of Diti and of Danu, cast out of heaven, some were born on the earth as kings of great pride and insolence. Possessed of great energy, they covered the earth in various shapes. Capable of oppressing all foes, they filled the earth having the ocean for its boundaries. And by their strength they began to oppress Brahmanas and Kshatriyas and Vaisyas and Sudras and all other creatures also. Terrifying and killing all creatures, they traversed the earth, O king, in bands of hundreds and thousands. Devoid of truth and virtue, proud of their strength, and intoxicated with (the wine of) insolence, they even insulted the great Rishis in their hermitages.

O lord, having the bull for thy mount, act in such a way that promise of thine may become true, that encountering Bhishma, the son of Santanu, in battle I may be able to slay him.’ The god of gods, having the bull for his symbol, then said unto that maiden, ‘The words I have uttered cannot be false. O blessed lady, true they will be. Thou shalt slay Bhishma, and even obtain manhood. Thou shalt also remember all the incidents (of this life) even when thou shalt obtain a new body. Born in the race of Drupada, thou shalt become a Maharatha. Quick in the use of weapons and a fierce warrior, thou shalt be well-skilled in battle. O blessed lady, all that I have said will be true. Thou shalt become a man at the expiration of sometime (from thy birth)!’ Having said so, the god of gods, called also Kapardin, having the bull for his symbol, disappeared then and there, in the very sight of those Brahmanas. Upon this, that faultless maiden of the fairest complexion, the eldest daughter of the king of Kasi, procuring wood from that forest in the very sight of those great Rishis, made a large funeral pyre on the banks of the Yamuna, and having set fire to it herself, entered that blazing fire, O great king, with a heart burning with wrath, and uttering, O king, the words,--‘(I do so) for Bhishma’s destruction!’”’”

“Sukra then answered, ‘If it is true, O great Asura, that I am the lord of all the wealth of the Asuras, then go and gratify Devayani.’

I will console this afflicted girl of face like the full moon, and suffering distress that she had never before endured, and ever meditating on her lord.’