Mahabharata on Protection

"'Saudasa said, "This my present condition is intolerable. I do not behold any refuge. Knowing this to be my wish, do thou give away the jewelled ear-rings."[172] Thus addressed by the king, Utanka went back to the queen and reported to her the words of her lord. Hearing those words, the queen gave unto Utanka her jewelled ear-rings. Having obtained the ear-rings, Utanka came back to the king and said unto him, "I desire to hear, O monarch, what the import is of those mysterious words which thou saidst as a sign to thy queen."

‘Then Bhima, endued with great strength and prowess, related to his brothers everything about the villainy of Duryodhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. Thereupon Yudhishthira said, ‘Do thou observe silence on this. Do not speak of this to any one. From this day, protect ye all one another with care.’ Thus cautioned by the righteous Yudhishthira, they all, with Yudhishthira himself, became very vigilant from that day. And lest negligence might occur on the part of the sons of Kunti, Vidura continually offered them sage advice.

“Duryodhana said, ‘O Grandsire, I can, by no means, live by sharing this swelling prosperity of mine with the Pandavas. Listen, this, indeed, is a great resolution which I have formed. I will imprison Janardana who is the refuge of the Pandavas. He will come here tomorrow morning; and when he is confined, the Vrishnis and the Pandavas, aye, the whole earth, will submit to me. What may be the means for accomplishing it, so that Janardana may not guess our purpose, and so that no danger also may overtake us, it behoveth thee to say.’”

"'Arjuna said, "O holy one, O Supreme ordainer of the Past and the Future, O Creator of all Beings, O immutable one, O Refuge of all the worlds, O Lord of the universe, O dispeller of the fears of all persons, I desire to hear from thee in detail, O Kesava, the significance of all those names of thine, O God, which have been mentioned by the great Rishis in the Vedas and the Puranas in consequences of diverse acts of thine. None else than thee, O Lord, is competent to explain the significations of those names."

“Sauti said, ‘Then Vasuki spake unto the Rishi Jaratkaru these words, ‘O best of Brahmanas, this maiden is of the same name with thee. She is my sister and hath ascetic merit. I will maintain thy wife; accept her. O thou of ascetic wealth, I shall protect her with all my ability. And, O foremost of the great Munis, she hath been reared by me for thee.’ And the Rishi replied, ‘This is agreed between us that I shall not maintain her; and she shall not do aught that I do not like. If she do, I leave her!’

"'"Dhritarashtra said, 'Those men that always make gifts without receiving any gift, who never accept any service from others, who own nothing which they cannot give to a deserving person, who are hospitable to all creatures, who are inclined to show grace to every one, who are endued with forgiving dispositions, who never speak ill of others, who protect all creatures by throwing over them the shroud of compassion, and who are always righteous in their behaviour,--only those men, O great Rishi, proceed to such regions. I shall proceed to a higher region. Verily, Dhritarashtra shall not go there!'

I went there to perform my ablution and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the protector of life, the giver of food, are all three, fathers in their order, according to the scriptures. And because she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, hath she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala hath become my daughter. And the faultless Sakuntala also regards me as her father.’

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.”’”

Losing the light of knowledge, and betaking themselves to an unrestrained course of conduct, they take birth as Pisachas and Rakshasas and Pretas and as individuals of diverse Mleccha species. The great Rishis who at the beginning sprang into life (through Brahman's Will) subsequently created, by means of their penances, men devoted to the duties ordained for them and attached to the rites laid down in the Eternal Vedas. That other Creation, however, which is eternal and undecaying, which is based upon Brahma and has sprung from the Primeval God, and which has its refuge upon yoga, is a mental one.'"'"[563]

“And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!’ And the celestial messenger said unto Ruru, ‘Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.’ ‘O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.’

And making arrangements for the protection of their brave warriors and disposing outposts according to rule, they plucked out the arrows (from their bodies) and bathed in diverse kinds of water. And Brahmanas performed propitiatory rites for them, and bards sang their praises. And those renowned men sported for a while in accompaniment with music both vocal and instrumental. And for a while the whole scene resembled heaven itself. And those bulls among men for a while spoke not of battle. And when both armies abounding with tired men and elephants and steeds slept there, they became, O monarch, beautiful to behold.”

“Vaisampayana said, ‘The protector of the earth spent there a single night, and with his brothers, paid the highest honours to the religious men. And Lomasa made him acquainted with the names of all of them, such as the Bhrigus, the Angiras, the Vasishthas, and the Kasyapas. And the royal saint paid visit to them all and made obeisance to them with joined palms. And then he asked the valiant Akritavrana, who was a follower of Parasurama, when will the revered Parasurama show himself to the religious men here? It is desired on that occasion to obtain a sight of the descendant of Bhrigu.’

Vaisampayana said, “Having heard these words of the dispenser of wealth, the Pandavas were well-pleased with them. Then lowering his club and mace and sword and bow, that foremost of the Bharatas bowed down unto Kuvera. And that giver of protection, the lord of treasures, seeing him prostrate, said, ‘Be thou the destroyer of the pride of foes, and the enhancer of the delight of friends. And ye oppressors of enemies, do ye live in our romantic region. The Yakshas will not cross your desires. Gudakesa, after having acquired mastery over weapons, will come back soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.’

O king, let the Kurus and the Pandavas, both having the same friends and the same foes, live together in happiness and prosperity. Thou art, today, O king, the refuge of the sons of Kuru. Indeed, the race of Kuru, O Ajamida, is dependent on thee. O sire, preserving thy fame unsullied, cherish thou the children of Pandu, afflicted as they are with the sufferings of exile. O descendant of Kuru, make peace with the sons of Pandu. Let not thy foes discover thy holes. They all, O god among men, are devoted to truth. O king of men, withdraw Duryodhana from his evil ways.’”

"'"The lady said, 'I bow to thee, bending my head. It behoves thee to show me thy grace. O sinless one, I prostrate myself before thee, do thou become my refuge. If indeed, thou seest such sin in congress with one that is not thy spouse, I yield myself unto thee. Do thou, O regenerate one, accept my hand in marriage. Thou wilt incur no sin. I tell thee truly. Know that I am my own mistress. If there by any sin in this, let it be mine alone. My heart is devoted to thee. I am my own mistress. Do thou accept me.'

“Vaisampayana said, ‘Bhima, beholding Hidimva following them, addressed her, saying, ‘Rakshasas revenge themselves on their enemies by adopting deceptions that are incapable of being penetrated. Therefore, O Hidimva, go thou the way on which thy brother hath gone.’ Then Yudhishthira beholding Bhima in rage, said, ‘O Bhima, O tiger among men, however enraged, do not slay a woman. O Pandava, the observance of virtue is a higher duty than the protection of life. Hidimva, who had come with the object of slaying us, thou hast already slain. This woman is the sister of that Rakshasa, what can she do to us even if she were angry?’

Such a person keeping in view the final doom (of all), never grieves, I too, O learned man, do not grieve; I stay here (in this life) biding my time. For this reason, O best of men, I am not perplexed (with doubts)’. The Brahmana said, ‘Thou art wise and high in spiritual knowledge and vast is thy intelligence. Thou who art versed in holy writ, art content with thy spiritual wisdom. I have no cause to find fault with thee. Adieu, O best of pious men, mayst thou be prosperous, and may righteousness shield thee, and mayst thou be assiduous in the practice of virtue.’

“Sanjaya continued, ‘King Yudhishthira then gave (Arjuna) the leave (he sought). And he also embraced Arjuna and eyed him affectionately. And diverse were the benedictions that the king uttered on him. Having made this arrangement (for Yudhishthira’s protection),[31] the mighty Partha went out against the Trigartas, like a hungry lion, for assuaging his hunger upon a herd of deer. Then Duryodhana’s troops, filled with joy at Arjuna’s absence (from Yudhishthira’s side), became furious for the seizure of Yudhishthira. Then both the hosts, with a great impetuosity, encountered each other, like the Ganga and the Sarayu in the season of rains when both streams are swollen with water.’”

' Hearing these words, both Gandhari and Dhritarashtra said unto Keshava that slayer of Keshi, these words: 'Go, quickly, O mighty-armed one, protect the Pandavas! Let me soon meet thee again, O Janardana!' Then Keshava of unfading glory proceeded with Daruka. After Vasudeva had departed, O king, Vyasa, that adored of the whole world, of inconceivable soul, began to comfort king Dhritarashtra. The righteous-souled Vasudeva departed, having achieved his mission successfully, from Hastinapura, for seeing the camp and the Pandavas. Arrived at the camp, he proceeded to the presence of the Pandavas. Telling them everything (about his mission to the city), he took his seat with them."

Vaisampayana continued, “That youth, like unto a chief of the Gandharvas, was treated thus respectfully by the delighted king Virata. And he conducted himself there in such a manner as to make himself dear and agreeable to all in the palace. And no one recognised him while living under Virata’s protection. And it was in this manner then the sons of Pandu, the very sight of whom had never been fruitless, continued to live in the country of the Matsyas. And true to their pledge those lords of the earth bounded by her belt of seas passed their days of incognito with great composure notwithstanding their poignant sufferings.”

“Virata said, ‘My female slaves and kine, my gold and whatsoever other wealth I have, nothing of all this shall thou be able to protect today even if I do not gamble.’ Kanka said in reply, ‘O monarch, O bestower of honours, what business hast thou with gamble which is attended with numerous evils? Gambling is fraught with many evils; it should, therefore, be shunned. Thou mayst have seen or at least heard of Yudhishthira, the son of Pandu. He lost his extensive and prosperous kingdom and his god-like brothers at dice. For this, I am averse to gambling. But if thou likest, O king, I will play.’”

Endued with activity, they would even cast away their lives in battle, from hunger of wealth. Earth is certainly the refuge of creatures endued with celestial bodies as also of creatures endued with human bodies.[64] Desirous of enjoying Earth, the kings, O chief of the Bharatas, have become like dogs that snatch meat from one another. Their ambition is unbounded, knowing no gratification.[65] It is for this that the Kurus and the Pandavas are striving for possession of Earth, by negotiation, disunion, gift, and battle, O Bharata. If Earth be well looked after, it becometh the father, mother, children, firmament and heaven, of all creatures, O bull among men.’”

[119] For crushing thy sons’ troops he who assumeth the most awful form,--who, divested of weapons, with only his bare hands, poundeth to dust men, horses, and elephants,--that strong-armed Bhimasena, otherwise called Vrikodara, accompanied by the twins, became the protector of the heroic car-warriors (of the Pandava) army. Like unto a furious prince of lions of sportive gait, or like the great Indra himself with (earthly) body on the Earth, beholding that invincible Vrikodara, like unto a proud leader of an elephantine herd, stationed in the van (of the army), the warriors on thy side, their strength weakened by fear, began to tremble like elephants sunk in mire.

“Vaisampayana continued,--The illustrious bull among the Kurus, having heard these words of that best of Brahmanas, bowed down unto him and worshipped his feet. And gratified with everything he heard, the monarch said unto Narada of celestial form,--“I shall do all that thou hast directed, for my knowledge hath expanded under thy advice!’ Having said this the king acted conformably to that advice, and gained in time the whole Earth bounded by her belt of seas. Narada again spoke, saying,--“That king who is thus employed in the protection of four orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days here happily and attaineth hereafter to the region of Sakra (heaven).’”

‘Lomasa said, ‘It is even so, O thou of powerful arms! The saints of the highest order thus behold all the regions. Behold this holy Saraswati here, thronged by persons who look upon her as their sole refuge. O most praise worthy of men! having bathed here, thou wilt be free from all thy sins. O Kunti’s son! here the celestial saints performed sacrificial rites of Saraswata king: and so did the saints and the royal saints. This is the altar of the lord of beings, five yojanas in extent on all sides round. And this is the field of the magnanimous Kurus, whose habit it was to perform sacrifices.’”

"'"The Salmali said, 'The Wind, O regenerate one, is neither my friend nor mate nor well-wisher. Indeed, he is neither my great Ordainer that he should protect me. My fierce energy and might, O Narada, are greater than the Wind's. In truth, the strength of the Wind comes up to about only an eighteenth part of mine. When the Wind comes in rage, tearing up trees and mountains and other things, I curb his strength by putting forth mine. Indeed, the Wind that breaks many things has himself been repeatedly broken by me. For this reason, O Celestial Rishi, I am not afraid of him even when he comes in wrath.'

When one that hath been first injured, succeedeth in revenging himself upon his foe at a time when the latter’s enmity hath borne fruit and flowers, he is regarded to have accomplished a great thing by his prowess. Such a brave person earneth undying fame. Such a man obtaineth great prosperity. His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection. But know, O Bhima, my promise can never be untrue. I regard virtue as superior to life itself and a blessed state of celestial existence. Kingdom, sons, fame, wealth,--all these do not come up to even a sixteenth part of truth.’

"'"'Maheswara said, "Abstention from injury, truthfulness of speech, compassion towards all beings, tranquillity of soul, and the making of gifts to the best of one's power, are the foremost duties of the householder. Abstention from sexual congress with the spouses of other men, protection of the wealth and the woman committed to one's charge, unwillingness to appropriate what is not given to one, and avoidance of honey and meat,--these are the five chief duties. Indeed, Religion or Duty has many branches all of which are fraught with happiness. Even these are the duties which these embodied creatures who regard duty as superior should observe and practise. Even these are the sources of merit."

“And then the king sent away Gaurmukha, saying, ‘Let the worshipful one (Samika) be gracious to me!’ And when Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted his ministers. And having consulted them, the king, himself wise in counsels, caused a mansion to be erected upon one solitary column. It was well-guarded day and night. And for its protection were placed there physicians and medicines, and Brahmanas skilled in mantras all around. And the monarch, protected on all sides, discharged his kingly duties from that place surrounded by his virtuous ministers. And no one could approach that best of kings there. The air even could not go there, being prevented from entering.

At this noise, the heroic Shrutakirti, that great car-warrior, coming up, poured showers of arrows on Ashvatthama. Baffling those arrowy showers with his shield, Ashvatthama cut off from the enemy's trunk the latter's beautiful head adorned with ear-rings. Then the slayer of Bhishma, the mighty Shikhandi, with all the Prabhadrakas, assailed the hero from every side with diverse kinds of weapons. Shikhandi struck Ashvatthama with an arrow in the midst of his two eyebrows. Filled with rage at this, Drona's son, possessed of great might, approached Shikhandi and cut him into twain with his sword. Having slain Shikhandi, Ashvatthama, filled with rage, rushed furiously against the other Prabhadrakas. He proceeded also against the remnant of Virata's force.

Then Sudras and Vaisyas, acting most wilfully, began to unite themselves, O bull of Bharata's race, with the wives of Brahmanas. When anarchy sets in on earth, the weak are oppressed by the strong, and no man is master of his own property. Unprotected duly by Kshatriyas observant of virtue, and oppressed by the wicked in consequence of that disorder, the earth quickly sank to the lowest depths. Beholding the earth sinking from fear, the high-souled Kasyapa held her on his lap; and since the great Rishi held her on his lap (uru) therefore is the earth known by the name of Urvi. The goddess earth, for protection's sake, gratified Kasyapa and begged of him a king.

If, by the acquisition of learning one could acquire the happiness of wealth, then no man of learning could be found living, for the very means of his subsistence, under the protection of one destitute of learning. Indeed, if one could obtain by the acquisition of learning, all desirable objects like a thirsty individual having his thirst slaked upon obtaining water, then none in this world would have shown idleness in acquiring learning. If one's time has not come, one does not die even if one be pierced with hundreds of shafts. On the other hand, one lays down one's life, if one's hour has come, even if it be a blade of grass with which one is struck."

"Vaisampayana said, 'After two years had elapsed from the date of the return of the Pandavas (from the retreat of their sire), the celestial Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king, that foremost of speakers, viz., Yudhishthira, having duly worshipped him, caused him to take a seat. After the Rishi had rested awhile, the king asked him, saying,--"It is after a long time that I behold thy holy self arrived at my court. Art thou in peace and happiness, O learned Brahmana? What are those countries which thou hast passed through? What shall I do to thee? Do thou tell me. Thou art the foremost of regenerate ones, and thou art our highest refuge."

“As regards the ruler of the Sindhus, he remained in the rear of the whole army protected by many foremost of bowmen and car-warriors numbering Kripa amongst them. And the ruler of the Sindhus had for the protectors of his wheels two of the foremost warriors, viz., the son of Drona on his right, O king, and the Suta’s son (Karna) on the left. And for protecting his rear he had a number of warriors headed by Somadatta’s son, viz., Kripa, and Vrishasena, and Sala, and the invincible Salya, who were conversant with policy and were mighty bowmen accomplished in battle. And the Kuru warriors, having made these arrangements for the protection of the ruler of the Sindhus, fought (with the Pandavas).’”

Vaisampayana continued, “Bhimasena, thus exhorted by Arjuna of great wisdom, turning to Yudhishthira, replied, saying, ‘As a great many of the enemy’s warriors have been slain and as they are flying in all directions, do thou, O king, now return home, taking with thee Draupadi and the twin brothers and high-souled Dhaumya, and console the princess after getting back to our asylum! That foolish king of Sindhu I shall not let alone as long as he lives, even if he find a shelter in the internal regions or is backed by Indra himself! And Yudhishthira replied, saying, ‘O thou of mighty arms remembering (our sister) Dussala and the celebrated Gandhari, thou shouldst not slay the king of Sindhu even though he is so wicked!’

"'Then the three-eyed Mahadeva, with his bow, broke in rage the arms of Savitri, and plucked out the eyes of Bhaga and the teeth of Pushana. The gods then fled away, as also all the several parts of Sacrifice. Some amongst them, reeling as they sought to fly away, fell down senseless. The blue-throated Rudra, having agitated them thus, laughed aloud, and whirling the horn of his bow, paralysed them. The celestials then uttered a cry. At their command, the string of the bow broke. The string having broken, the bow became stretched into a line. The gods then approached the bowless god of gods and, with the embodied form of Sacrifice, sought the protection of the puissant Mahadeva and endeavoured to gratify him.

In my kingdom there are no widows, no wicked Brahmanas, no Brahmana that has fallen away from his duties, no deceitful person, no thief, no Brahmana that officiates in the sacrifices of people for whom he should never officiate, and no perpetrator of sinful deeds. I have no fear of Rakshasas. There is no space in my body, of even two fingers' breadth, that does not bear the scar of a weapon-wound. I always fight for the sake of righteousness. How hast thou been able to possess my heart? The people of my kingdom always invoke blessings upon me in order that I may always be able to protect kine and Brahmanas and perform sacrifices. How then hast thou been able to possess me?'

"'Yudhishthira said, "It has been said that the abandonment of one that is devoted is infinitely sinful. It is equal to the sin that one incurs by slaying a Brahmana. Hence, O great Indra, I shall not abandon this dog today from desire of my happiness. Even this is my vow steadily pursued, that I never give up a person that is terrified, nor one that is devoted to me, nor one that seeks my protection, saying that he is destitute, nor one that is afflicted, nor one that has come to me, nor one that is weak in protecting oneself, nor one that is solicitous of life. I shall never give up such a one till my own life is at an end."

And, O protector of human beings, he raised an altar made of gold, ten Vyamas in breadth and nine in height, and made a gift of the same to the magnanimous Kasyapa. Then at Kasyapa’s bidding the Brahamanas divided the altar into a number of shares, and thus they became reputed as the Khandavayamas (share takers). And the exterminator of the military race possessed of immense strength, bestowed the earth upon the high-souled Kasyapa, and then became engaged in penance of an exceedingly severe form. He now dwells in this Mahendra, monarch of hills. Thus did hostilities arise between him and the members of the military caste,--all of them who dwell on this earth; and Rama, endowed with immense strength, in this way subdued the entire world.’

When the intellect becometh dim and destruction is nigh, wrong, looking like right, firmly sticketh to the heart. Thou dost not clearly see it, O bull of the Bharata race, that clouded intellect hath now possessed thy sons in consequence of their hostility to the Pandavas. Endued with every auspicious mark and deserving to rule the three worlds, Yudhishthira is obedient to thy commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of all thy sons. Yudhishthira is the foremost of all thy heirs. Endued with energy and wisdom, and acquainted with the truths of religion and profit, Yudhishthira, that foremost of righteous men, hath, O king of kings, suffered much misery out of kindness and sympathy, in order to preserve thy reputation.’”

“‘On the summit of Malyavat is always seen, O bull of Bharata’s race, the fire called Samvataka which blazeth forth at the end of the Yuga for the destruction of the universe. On Malyavat’s summit towards the east are many small mountains and Malyavat, O king, measures eleven thousand[55] Yojanas. The men born there are of the complexion of gold. And they are all fallen from the region of Brahman and are utterers of Brahma. They undergo the severest of ascetic austerities, and their vital seed is drawn up. For the protection of creatures they all enter the sun. Numbering sixty-six thousand, they proceed in advance of Aruna, surrounding the sun. Heated with the sun’s rays for sixty-six thousand years, they then enter the lunar disc.’”

“Dhritarashtra said, ‘[I understand] that the hearts of all of you are turned towards Vikartana’s son Karna, and that all of you, saw that son of Radha, that hero of the Suta caste, ever prepared to lay down his life in battle. I hope that hero of prowess incapable of being baffled, did not falsify the expectations of Duryodhana and his brothers, all of whom were then afflicted with grief and fear, and desirous of being relieved from their danger. When Bhishma, that refuge of Kauravas, was slain, could Karna, that foremost of bowmen, succeed in filling up the gap caused? Filling up that gap, could Karna fill the foe with fear? Could he also crown with fruit the hopes, entertained by my sons, of victory?’”

This hymn of four divisions, capable of accomplishing every object, is sacred, destructive of all sins, and competent to drive away all stains and to kill all sorrows and all fears. The man that always listen to this succeeds in vanquishing all his foes and is highly respected in the region of Rudra. The person who always attentively reads or listens to the recitation of this excellent and auspicious account, appertaining to battle, of the illustrious Deity, and he worships with devotion that illustrious Lord of the universe, obtaineth all the objects of desire, in consequence of the three-eyed God being gratified with him. Go and fight, O son of Kunti, defeat is not for thee, that hast Janardana on thy side for thy adviser and protector.”’

"'Bhishma said, "The king, with or without an army at his back, entering the dominions of the king he would subjugate, should say unto all the people, 'I am your king. I shall always protect you. Give me the just tribute or encounter me in battle.' If the people accept him for their king, there need not be any fighting. If, without being Kshatriyas by birth, they show signs of hostility, they should then, observant as they are of practices not laid down for them, be sought to be restrained by every means. People of the other orders do take up arms (for resisting the invader) if they behold the Kshatriya unarmed for fight, incapable of protecting himself, and making too much of the enemy."[279]

"'Nakula said, "The bow, O grandsire, is regarded as the foremost of weapons in this world. My mind, however, inclines towards the sword, since when the bow, O king, is cut off or broken, when steeds are dead or weakened, a good warrior, well trained in the sword, can protect himself by means of his sword.[479] A hero armed with the sword can, single handed, withstand many bowmen, and many antagonists armed with maces and darts. I have this doubt, and I feel curious to know the truth. Which, O king, is really the foremost of weapons in all battles? How was the sword first created and for what purpose? Who also was the first preceptor in the weapon? Tell me all this, O grandsire."'

[1266] One whose soul is for Renunciation based upon contentment is regarded as the refuge of true knowledge. Renunciation, in which is that knowledge which leads to Emancipation, and which is highly necessary for a Brahmana, is eternal (and comes down from preceptor to pupil for ever and ever).[1267] Renunciation sometimes exists mixed with the duties of other modes. But whether existing in that state or by itself, one practises it according to the measure of one's strength (that depends upon the degree of one's absence of worldly desires). Renunciation is the cause of supreme benefit unto every kind of person. Only he that is weak, fails to practise it. That pure-hearted man who seeks to attain to Brahma becomes rescued from the world (with its misery).'[1268]

“Hearing these words of Drupada, Yudhishthira answered, saying ‘Be not cheerless, O king; let joy fill thy heart! The desire cherished by thee hath certainly been accomplished. We are Kshatriyas, O king, and sons of the illustrious Pandu. Know me to be the eldest of the sons of Kunti and these to be Bhima and Arjuna. By these, O king, was thy daughter won amid the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait where Krishna is. O bull amongst men, let grief be driven from thy heart, for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been transferred only from one lake into another. O king, thou art our revered superior and chief refuge. I have told thee the whole truth.’

Even if thou enterest into the interior of the earth, or soarest into the sky, or rushest to the other shore of the ocean, still thou wilt have no escape from the hands of those sky-ranging offspring of gods, capable of grinding all foes. Why dost thou today, O Kichaka, solicit me so persistently even as a sick person wisheth for the night that will put a stop to his existence? Why dost thou desire me, even like an infant lying on its mother’s lap wishing to catch the moon? For thee that thus solicitest their beloved wife, there is no refuge either on earth or in sky. O Kichaka, hast thou no sense which leads thee to seek thy good and by which thy life may be saved?’”

When one sets out for a strange land one's wife is one's trusted companion. It is said that the wife is the richest possession of her lord. In this world the wife is the only associate of her lord in all the concerns of life.[433] The wife is ever the best of medicines that one can have in sickness and woe. There is no friend like unto the wife. There is no refuge better than the wife. There is no better ally in the world than the wife in acts undertaken for the acquisition of religious merit. He that has not in his house a wife that is chaste and of agreeable speech, should go to the woods. For such a man there is no difference between home and wilderness.'"'"

"'Ashvatthama said, "Sprung from Angirasa's line, I am about to pour my soul, O god, as a libation on this fire! Accept, O lord, this victim! In this hour of distress, O Soul of the universe, I offer up my own self as the sacrificial victim, from devotion to thee and with heart concentrated in meditation! All creatures are in thee and thou art in all creatures! Assemblage of all high attributes occur in thee! O lord, O thou art the refuge of all creatures. I wait as a libation for thee, since I am unable to vanquish my foes. Accept me, O god." Having said these words, Drona's son, ascending that sacrificial altar on which a fire blazed brightly, offered himself up as the victim and entered that blazing fire.

“This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!’

“While that best of Brahmanas was saying these words in a sorrowful tone, Dhritarashtra, the son of Ambika, accomplished in speech, once more addressed him, saying.--‘My knowledge of life and death is similar to thine. The truth is known to me as regards these. Man, however, in what concerns his own interests, is deprived of judgment. O sire, know me to be one who is an ordinary person. Of immeasurable power thou art. I pray thee to extend thine towards us. Of soul under complete control, thou art our refuge and instructor. My sons are not obedient to me, O great Rishi. My understanding too is not inclined to commit sin.[27] Thou art the cause of the fame, the achievements, and the inclination for virtue, of the Bharatas. Thou art the reverend grandsire of both the Kurus and the Pandavas.’

"Sanjaya said, 'After those three car-warriors had left that spot, the Pandavas arrived at that lake within which Duryodhana was resting himself. Having reached the banks of the Dvaipayana lake, O chief of Kuru's race, they beheld that receptacle of waters enchanted by thy son. Then Yudhishthira, addressing Vasudeva, said, "Behold, the son of Dhritarashtra hath applied his power of illusion to these waters! Having enchanted the waters, he lieth within them. He can have now no fear (of injury) from man! Having invoked a celestial illusion, he is now within the waters! By an act of deception, that wight conversant with every deception hath sought this refuge! He shall not, however, escape me with life! Even if the wielder of the thunderbolt himself aid him in battle, people, O Madhava, shall yet behold him slain today!"

Approaching the high-souled one who was Vishnu himself in incarnate form, king Yudhishthira addressed him sweetly and smilingly, saying, "O foremost of intelligent men, hast thou passed the night happily? O thou of unfading glory, are all thy faculties in their full vigour? O foremost of intelligent persons, is it all right with thy understanding? We have got back our kingdom and the whole earth has come under our control, O divine lord, through thy grace, O refuge of the three worlds and, O thou of three steps,[134] through thy grace have we won victory and obtained great fame and have not fallen away from the duties of our order!" Unto that chastiser of foes, viz., king Yudhishthira the just who addressed him in that strain the divine Krishna said not a word, for he was then rapt in meditation.'"

"Vaisampayana said, 'After this, Yudhishthira, saluted his grandsire, viz. the son of Ganga, and with joined hands and concentrated attention, once more asked him, saying, "What are the general duties of the four orders of men, and what the special duties of each order? What mode of life should be adopted by which order? What duties are especially called the duties of kings? By what means does a kingdom grow, and what are those means by which the king himself grows? How also, O bull of Bharata's race, do the citizens and the servants of the king grow? What sorts of treasuries, punishments, forts, allies, counsellors, priests, and preceptors, should a king avoid?[179] Whom should the king trust in what kinds of distress and danger? From what evils should the king guard himself firmly? Tell me all this, O grandsire!"

"'Bhishma said, "By gifts, by penances, by sacrifices, by peacefulness, and by self-restraint, all the orders headed by the Brahmanas should, on such occasions, seek their own good. Those amongst them that are endued with Vedic strength, should rise up on every side and like the gods strengthening Indra contribute (by Vedic rites) to enhancing the strength of the king. Brahmanas are said to be the refuge of the king while his power suffers decay. A wise king seeks the enhancement of his power by means of the power of the Brahmanas. When the king, crowned with victory, seeks the re-establishment of peace, all the orders then betake themselves to their respective duties. When robbers, breaking through all restraints, spread devastation around, all the orders may take up arms. By so doing they incur no sin, O Yudhishthira!"

Conversant with Yoga, Dadhichi became highly gratified, having ascertained what was about to happen. All the deities and others that had come there were of one mind with reference to the omission to invite the Lord of all creatures. Dadhichi alone, desirous of leaving that spot, then said, "By worshipping one who should not be worshipped, and by refusing to worship him who should be worshipped, a man incurs the sin of homicide for ever. I have never before spoken an untruth, and an untruth I shall never speak. Here in the midst of the gods and the Rishis I say the truth. The Protector of all creatures, the Creator of the universe, the Lord of all, the Puissant master, the taker of sacrificial offerings, will soon come to this Sacrifice and you all shall see him."

"'Yudhishthira said, "O grandsire, O thou of great wisdom, O thou that art conversant with all branches of knowledge, what is that subject of silent recitation by reciting which every day one may acquire the merit of righteousness in a large measure? What is that Mantra for recitation which bestows success if recited on the occasion of setting out on a journey or in entering a new building, or at the commencement of any undertaking, or on the occasion of sacrifices in honour of the deities or of the Pitris? It behoveth thee to tell me what indeed, what Mantra it is, which propitiates all malevolent influences, or leads to prosperity or growth, or protection from evil, or the destruction of foes, or the dispelling of fears, and which, at the same time, is consistent with the Vedas."

Encouraged by what he accomplished for them, they then solicited the Rishi to destroy those Asuras who had taken refuge within the bowels of the earth or in the nether regions. Thus solicited by the gods, Agastya replied unto them, saying, "Yes, I am fully competent to consume those Asuras that are dwelling underneath the earth; but if I achieve such a feat, my penances will suffer a diminution. Hence, I shall not exert my power." Even thus, O king, were the Danavas consumed by the illustrious Rishi with his own energy. Even thus did Agastya of cleansed soul, O monarch, accomplish that feat with the aid of his penances. O sinless one, even so was Agastya as described by me! Shall I continue? Or, will you say anything in reply? Is there any Kshatriya who is greater than Agastya?'"

Here also, O mighty king, is the region called Jamvumarga, inhabited by birds and deer, and which constitutes the retreat of ascetics with souls under control, O thou foremost of those that have subdued their senses! Next lie the exceedingly sacred Ketumala, and Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and the well-known woods of Saindhava which are sacred and inhabited by the regenerate ones. There also is the celebrated tank of the Grandsire, called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and Rishis. Moved by the desire of obtaining its protection, the Creator sang this verse at Pushkara, O chief of the Kurus and foremost of virtuous men! If a person of pure soul purposes a pilgrimage to the Pushkaras in imagination even, he becometh purged from all his sins and rejoiceth in heaven!’”