The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana
Vyasa, Part 2, by Krishna-Dwaipayana Vyasa

This eBook is for the use of anyone anywhere in the United States and most
other parts of the world at no cost and with almost no restrictions
whatsoever.  You may copy it, give it away or re-use it under the terms of
the Project Gutenberg License included with this eBook or online at
www.gutenberg.org.  If you are not located in the United States, you'll have
to check the laws of the country where you are located before using this ebook.

Title: The Mahabharata of Krishna-Dwaipayana Vyasa, Part 2

Author: Krishna-Dwaipayana Vyasa

Posting Date: March 21, 2015 [EBook #7965]
Release Date: April, 2005
First Posted: June 6, 2003

Language: English


*** START OF THIS PROJECT GUTENBERG EBOOK KRISHNA-DWAIPAYANA VYASA, PART 2 ***




Produced by John B. Hare, David King, Juliet Sutherland,
Charles Franks, and the Online Distributed Proofreading
Team.










Editorial comment: Part 1 of THE MAHABHARATA OF KRISHNA-DWAIPAYANA
VYASA can be found in the Project Gutenberg EBook#7864.


This E-text was prepared by John B. Hare, David King, Juliet
Sutherland, Charles Franks, and the Online Distributed Proofreading
Team. Scanned at sacred-texts.com, 2003. Redaction at Distributed
Proofing, Juliet Sutherland, Project Manager. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare. This text is in the
public domain. These files may be used for any non-commercial purpose,
provided this notice of attribution is left intact.




The Mahabharata of

Krishna-Dwaipayana Vyasa

BOOK 2

SABHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]







SECTION I

(Sabhakriya Parva)

Om! After having bowed down to Narayana, and Nara, the most exalted
male being, and also to the goddess Saraswati, must the word Jaya be
uttered.

Vaisampayana said,--"Then, in the presence of Vasudeva, Maya Danava,
having worshipped Arjuna, repeatedly spoke unto him with joined hands
and in amiable words,--'O son of Kunti, saved have I been by thee from
this Krishna in spate and from Pavaka (fire) desirous of consuming me.
Tell me what I have to do for thee.'

"Arjuna said,--'O great Asura, everything hath already been done by
thee (even by this offer of thine). Blest be thou. Go whithersoever
thou likest. Be kind and well-disposed towards me, as we are even kind
to and well-pleased with thee!'

"Maya said,--'O bull amongst men, what thou hast said is worthy of
thee, O exalted one. But O Bharata, I desire to do something for thee
cheerfully. I am a great artist, a Viswakarma among the Danavas. O son
of Pandu, being what I am, I desire to do something for thee.'

"Arjuna said,--'O sinless one, thou regardest thyself as saved (by me)
from imminent death. Even if it hath been so, I cannot make thee do
anything for me. At the same time, O Danava, I do not wish to frustrate
thy intentions. Do thou something for Krishna. That will be a
sufficient requital for my services to thee.'"

Vaisampayana said,--"Then, O bull of the Bharata race, urged by Maya,
Vasudeva reflected for a moment as to what he should ask Maya to
accomplish. Krishna, the Lord of the universe and the Creator of every
object, having reflected in his mind, thus commanded Maya,--'Let a
palatial sabha (meeting hall) as thou choosest, be built (by thee), if
thou, O son of Diti, who art the foremost of all artists, desirest to
do good to Yudhishthira the just. Indeed, build thou such a palace that
persons belonging to the world of men may not be able to imitate it
even after examining it with care, while seated within. And, O Maya,
build thou a mansion in which we may behold a combination of godly,
asuric and human designs.'"

Vaisampayana continued,--"Having heard those words, Maya became
exceedingly glad. And he forthwith built a magnificent palace for the
son of Pandu like unto the palace of the celestials themselves. Then
Krishna and Partha (Arjuna) after having narrated everything unto king
Yudhishthira the just, introduced Maya unto him. Yudhishthira received
Maya with respect, offering him the honour he deserved. And, O Bharata,
Maya accepted that honour thinking highly of it. O monarch of the
Bharata race, that great son of Diti then recited unto the sons of
Pandu the history of the Danava Vrisha-parva, and that foremost of
artists then, having rested awhile, set himself after much thoughtful
planning to build a palace for the illustrious sons of Pandu. Agreeably
to the wishes of both Krishna and the sons of Pritha, the illustrious
Danava of great prowess, having performed on an auspicious day the
initial propitiatory rites of foundation and having also gratified
thousands of well-versed Brahmanas with sweetened milk and rice and
with rich presents of various kinds, measured out a plot of land five
thousand cubits square, which was delightful and exceedingly handsome
to behold and which was favourable for construction of a building
well-suited to the exigencies of every season."


SECTION II

Vaisampayana said,--"Janardana deserving the worship of all, having
lived happily at Khandavaprastha for some time, and having been treated
all the while with respectful love and affection by the sons of Pritha,
became desirous one day of leaving Khandavaprastha to behold his
father. That possessor of large eyes, unto whom was due the obeisance
of the universe, then saluted both Yudhishthira and Pritha and made
obeisance with his head unto the feet of Kunti, his father's sister.
Thus revered by Kesava, Pritha smelt his head and embraced him. The
illustrious Hrishikesa approached his own sister Subhadra
affectionately, with his eyes filled with tears, and spoke unto her
words of excellent import and truth, terse proper, unanswerable and
fraught with good. The sweet-speeched Subhadra also, saluting him in
return and worshipping him repeatedly with bent head, told him all that
she wished to be conveyed to her relatives on the paternal side. And
bidding her farewell and uttering benedictions on his handsome sister,
he of the Vrishni race, next saw Draupadi and Dhaumya. That best of men
duly made obeisance unto Dhaumya, and consoling Draupadi obtained leave
from her. Then the learned and mighty Krishna, accompanied by Partha,
went to his cousins. And surrounded by the five brothers, Krishna shone
like Sakra in the midst of the celestials. He whose banner bore the
figure of Garuda, desirous of performing the rites preparatory to the
commencement of a journey, purified himself by a bath and adorned his
person with ornaments. The bull of the Yadu race then worshipped the
gods and Brahmanas with floral wreaths, mantras, bows of the head, and
excellent perfumes. Having finished all these rites, that foremost of
steady and virtuous persons then thought of setting out. The chief of
the Yadu race then came out of the inner to the outer apartment, and
issuing thence he made unto Brahmanas, deserving of worship, offerings
of vessel-fulls of curd and fruits, and parched-grain and caused them
to pronounce benedictions upon him. And making unto them presents also
of wealth, he went round them. Then ascending his excellent car of gold
endued with great speed and adorned with banner bearing the figure of
Tarkhya (Garuda) and furnished also with mace, discus, sword, his bow
Sharnga and other weapons, and yoking thereunto his horses Saivya and
Sugriva, he of eyes like lotuses set out at an excellent moment of a
lunar day of auspicious stellar conjunction. And Yudhishthira, the king
of the Kurus, from affection, ascended the chariot after Krishna, and
causing that best charioteer Daruka to stand aside, himself took the
reins. And Arjuna also, of long arms, riding on that car, walked round
Krishna and fanned him with a white chamara furnished with a handle of
gold. And the mighty Bhimasena accompanied by the twin brothers Nakula
and Sahadeva and the priests and citizens all followed Krishna from
behind. And Kesava, that slayer of hostile heroes, followed by all the
brothers, shone like a preceptor followed by his favourite pupils. Then
Govinda spoke unto Arjuna and clasped him firmly, and worshipping
Yudhisthira and Bhima, embraced the twins. And embraced in return by
the three elder Pandavas, he was reverentially saluted by the twins.
After having gone about half a Yojana (two miles), Krishna, that
subjugator of hostile towns, respectfully addressed Yudhishthira and
requested him, O Bharata, to stop following him further. And Govinda,
conversant with every duty, then reverentially saluted Yudhishthira and
took hold of his feet. But Yudhishthira soon raised Kesava and smelt
his head. King Yudhishthira the just, the son of Pandu, having raised
Krishna endued with eyes like lotus-petals and the foremost of the
Yadava race, gave him leave, saying,--'Good bye!' Then the slayer of
Madhu, making an appointment with them (about his return) in words that
were proper, and preventing with difficulty the Pandavas from following
him further on foot, gladly proceeded towards his own city, like Indra
going towards Amravati. Out of the love and affection they bore him,
the Pandavas gazed on Krishna as long as he was within sight, and their
minds also followed him when he got out of sight. And Kesava of
agreeable person soon disappeared from their sight, unsatiated though
their minds were with looking at him. Those bulls among men, the sons
of Pritha, with minds fixed on Govinda, desisted (from following him
further) and unwillingly returned to their own city in haste. And
Krishna in his car soon reached Dwaraka followed by that hero Satyaki.
Then Sauri, the son of Devaki, accompanied by his charioteer Daruka
reached Dwaraka with the speed of Garuda."

Vaisampayana continued,--"Meanwhile king Yudhishthira of unfading
glory, accompanied by his brothers and surrounded by friends, entered
his excellent capital. And that tiger among men, dismissing all his
relatives, brothers, and sons, sought to make himself happy in the
company of Draupadi. And Kesava also, worshipped by the principal
Yadavas including Ugrasena, entered with a happy heart his own
excellent city. And worshipping his old father and his illustrious
mother, and saluting (his brother) Valadeva, he of eyes like
lotus-petals took his seat. Embracing Pradyumna, Shamva, Nishatha,
Charudeshna, Gada, Aniruddha and Bhanu, and obtaining the leave of all
the elderly men, Janardana entered the apartments of Rukmini."


SECTION III

Vaisampayana said,--"Then Maya Danava addressed Arjuna, that foremost
of successful warriors, saying,--'I now go with thy leave, but shall
come back soon. On the north of the Kailasa peak near the mountains of
Mainaka, while the Danavas were engaged in a sacrifice on the banks of
Vindu lake, I gathered a huge quantity of delightful and variegated
vanda (a kind of rough materials) composed of jewels and gems. This was
placed in the mansion of Vrishaparva ever devoted to truth. If it be
yet existing, I shall come back, O Bharata, with it. I shall then
commence the construction of the delightful palace of the Pandavas,
which is to be adorned with every kind of gems and celebrated all over
the world. There is also, I think, O thou of the Kuru race, a fierce
club placed in the lake Vindu by the King (of the Danavas) after
slaughtering therewith all his foes in battle. Besides being heavy and
strong and variegated with golden knobs, it is capable of bearing great
weight, and of slaying all foes, and is equal in strength unto an
hundred thousand clubs. It is a fit weapon for Bhima, even as the
Gandiva is for thee. There is also (in that lake) a large conch-shell
called Devadatta of loud sound, that came from Varuna. I shall no doubt
give all these to thee.' Having spoken thus unto Partha, the Asura went
away in a north-easterly direction. On the north of Kailasa in the
mountains of Mainaka, there is a huge peak of gems and jewels called
Hiranya-sringa. Near that peak is a delightful lake of the name of
Vindu. There, on its banks, previously dwelt king Bhagiratha for many
years, desiring to behold the goddess Ganga, since called Bhagirathee
after that king's name. And there, on its banks, O thou best of the
Bharatas, Indra the illustrious lord of every created thing, performed
one hundred great sacrifices. There, for the sake of beauty, though not
according to the dictates of the ordinance, were placed sacrificial
stakes made of gems and altars of gold. There, after performing those
sacrifices, the thousand-eyed lord of Sachi became crowned with
success. There the fierce Mahadeva, the eternal lord of every creature,
has taken up his abode after having created all the worlds and there he
dwelleth, worshipped with reverence by thousands of spirits. There Nara
and Narayana, Brahma and Yama and Sthanu the fifth, perform their
sacrifices at the expiration of a thousand yugas. There, for the
establishment of virtue and religion, Vasudeva, with pious devotion,
performed his sacrifices extending for many, many long years. There
were placed by Keshava thousands and tens of thousands of sacrificial
stakes adorned with golden garlands and altars of great splendour.
Going thither, O Bharata, Maya brought back the club and the
conch-shell and the various crystalline articles that had belonged to
king Vrishaparva. And the great Asura, Maya, having gone thither,
possessed himself of the whole of the great wealth which was guarded by
Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a
peerless palace, which was of great beauty and of celestial make,
composed entirely of gems and precious stones, and celebrated
throughout the three worlds. He gave unto Bhimasena that best of clubs,
and unto Arjuna the most excellent conch-shell at whose sound all
creatures trembled in awe. And the palace that Maya built consisted of
columns of gold, and occupied, O monarch, an area of five thousand
cubits. The palace, possessing an exceedingly beautiful form, like unto
that of Agni or Suryya, or Soma, shone in great splendour, and by its
brilliance seemed to darken even the bright rays of the sun. And with
the effulgence it exhibited, which was a mixture of both celestial and
terrestrial light, it looked as if it was on fire. Like unto a mass of
new clouds conspicuous in the sky, the palace rose up coming into view
of all. Indeed, the palace that the dexterous Maya built was so wide,
delightful, and refreshing, and composed of such excellent materials,
and furnished with such golden walls and archways, and adorned with so
many varied pictures, and was withal so rich and well-built, that in
beauty it far surpassed Sudharma of the Dasarha race, or the mansion of
Brahma himself. And eight thousand Rakshasas called Kinkaras, fierce,
huge-bodied and endued with great strength, of red coppery eyes and
arrowy ears, well-armed and capable of ranging through the air, used to
guard and protect that palace. Within that palace Maya placed a
peerless tank, and in that tank were lotuses with leaves of
dark-coloured gems and stalks of bright jewels, and other flowers also
of golden leaves. And aquatic fowls of various species sported on its
bosom. Itself variegated with full-blown lotuses and stocked with
fishes and tortoises of golden hue, its bottom was without mud and its
water transparent. There was a flight of crystal stairs leading from
the banks to the edge of the water. The gentle breezes that swept along
its bosom softly shook the flowers that studded it. The banks of that
tank were overlaid with slabs of costly marble set with pearls. And
beholding that tank thus adorned all around with jewels and precious
stones, many kings that came there mistook it for land and fell into it
with eyes open. Many tall trees of various kinds were planted all
around the palace. Of green foliage and cool shade, and ever
blossoming, they were all very charming to behold. Artificial woods
were laid around, always emitting a delicious fragrance. And there were
many tanks also that were adorned with swans and Karandavas and
Chakravakas (Brahminy ducks) in the grounds lying about the mansion.
And the breeze bearing the fragrance of lotuses growing in water and
(of those growing on land) ministered unto the pleasure and happiness
of the Pandavas. And Maya having constructed such a palatial hall
within fourteen months, reported its completion unto Yudhishthira."


SECTION IV

Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered
that palatial sabha having first fed ten thousand Brahmanas with
preparations of milk and rice mixed with clarified butter and honey
with fruits and roots, and with pork and venison. The king gratified
those superior Brahmanas, who had come from various countries with food
seasoned with seasamum and prepared with vegetables called jibanti,
with rice mixed with clarified butter, with different preparations of
meat--with indeed various kinds of other food, as also numberless
viands that are fit to be sucked and innumerable kinds of drinks, with
new and unused robes and clothes, and with excellent floral wreaths.
The king also gave unto each of those Brahmanas a thousand kine. And, O
Bharata, the voice of the gratified Brahmanas uttering,--'What an
auspicious day is this!' became so loud that it seemed to reach heaven
itself. And when the Kuru king entered the palatial sabha having also
worshipped the gods with various kinds of music and numerous species of
excellent and costly perfumes, the athletes and mimes and
prize-fighters and bards and encomiasts began to gratify that
illustrious son of Dharma by exhibiting their skill. And thus
celebrating his entry into the palace, Yudhishthira with his brothers
sported within that palace like Sakra himself in heaven. Upon the seats
in that palace sat, along with the Pandavas, Rishis and kings that came
from various countries, viz., Asita and Devala, Satya, Sarpamali and
Mahasira; Arvavasu, Sumitra, Maitreya, Sunaka and Vali; Vaka, Dalvya,
Sthulasira, Krishna-Dwaipayana, and Suka Sumanta, Jaimini, Paila, and
the disciples of Vyasa, viz., ourselves; Tittiri, Yajanavalkya, and
Lomaharshana with his son; Apsuhomya, Dhaumya, Animandavya; and
Kausika; Damoshnisha and Traivali, Parnada, and Varayanuka, Maunjayana,
Vayubhaksha, Parasarya, and Sarika; Valivaka, Silivaka, Satyapala, and
Krita-srama; Jatukarna, and Sikhavat. Alamva and Parijataka; the
exalted Parvata, and the great Muni Markandeya; Pavitrapani, Savarna,
Bhaluki, and Galava. Janghabandhu, Raibhya, Kopavega, and Bhrigu:
Harivabhru, Kaundinya, Vabhrumali, and Sanatana, Kakshivat, and Ashija,
Nachiketa, and Aushija, Nachiketa, and Gautama; Painga, Varaha, Sunaka,
and Sandilya of great ascetic merit: Kukkura, Venujangha, Kalapa and
Katha;--these virtuous and learned Munis with senses and souls under
complete control, and many others as numerous, all well-skilled in the
Vedas and Vedangas and conversant with (rules of) morality and pure and
spotless in behaviour, waited on the illustrious Yudhishthira, and
gladdened him by their sacred discourses. And so also numerous
principal Kshatriyas, such as the illustrious and virtuous Mujaketu,
Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena; Kakshasena,
the lord of the Earth, Kshemaka the invincible; Kamatha, the king of
Kamvoja, and the mighty Kampana who alone made the Yavanas to ever
tremble at his name just as the god that wieldeth the thunder-bolt
maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and
the king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and
the kings of Anga and Vanga, and Pandrya, and the king of Udhara, and
Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of
the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and
the so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the
king of Magadha; and Sukarman, and Chekitana, and Puru that slayer of
foes; Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman,
Aniruddha, Srutayu endued with great strength; the invincible
Anuparaja, the handsome Karmajit; Sisupala with his son, the king of
Karusha; and the invincible youths of the Vrishni race, all equal in
beauty unto the celestials, viz., Ahuka, Viprithu, Sada, Sarana,
Akrura, Kritavarman, and Satyaka, the son of Sini; and Bhismaka,
Ankriti, and the powerful Dyumatsena, those chief of bowmen viz., the
Kaikeyas and Yajnasena of the Somaka race; these Kshatriyas endued with
great might, all well-armed and wealthy, and many others also regarded
as the foremost, all waited upon Yudhishthira, the son of Kunti, in
that Sabha, desirous of ministering to his happiness. And those princes
also, endued with great strength, who dressing themselves in deer-skins
learnt the science of weapons under Arjuna, waited upon Yudhishthira.
And O king, the princes also of the Vrishni race, viz., Pradyumna (the
son of Rukmini) and Samva, and Yuyudhana the son of Satyaki and
Sudharman and Aniruddha and Saivya that foremost of men who had learnt
the science of arms under Arjuna these and many other kings, O lord of
the Earth, used to wait on Yudhishthira on that occasion. And that
friend of Dhananjaya, Tumvuru, and the Gandharva Chittasena with his
ministers, any many other Gandharvas and Apsaras, well-skilled in vocal
and instrumental music and in cadence and Kinnaras also well-versed in
(musical) measures and motions singing celestial tunes in proper and
charming voices, waited upon and gladdened the sons of Pandu and the
Rishis who sat in that Sabha. And seated in that Sabha, those bull
among men, of rigid vows and devoted to truth, all waited upon
Yudhishthira like the celestials in heaven waiting upon Brahma."


SECTION V

(Lokapala Sabhakhayana Parva)

Vaisampayana said,--"While the illustrious Pandavas were seated in that
Sabha along with the principal Gandharvas, there came, O Bharata, unto
that assembly the celestial Rishi Narada, conversant with the Vedas and
Upanishadas, worshipped by the celestials acquainted with histories and
Puranas, well-versed in all that occurred in ancient kalpas (cycles),
conversant with Nyaya (logic) and the truth of moral science,
possessing a complete knowledge of the six Angas (viz., pronunciation,
grammar, prosody, explanation of basic terms, description of religious
rites, and astronomy). He was a perfect master in reconciling
contradictory texts and differentiating in applying general principles
to particular cases, as also in interpreting contraries by reference to
differences in situation, eloquent, resolute, intelligent, possessed of
powerful memory. He was acquainted with the science of morals and
politics, learned, proficient in distinguishing inferior things from
superior ones, skilled in drawing inference from evidence, competent to
judge of the correctness or incorrectness of syllogistic statements
consisting of five propositions. He was capable of answering
successively Vrihaspati himself while arguing, with definite
conclusions properly framed about religion, wealth, pleasure and
salvation, of great soul and beholding this whole universe, above,
below, and around, as if it were present before his eyes. He was master
of both the Sankhya and Yoga systems of philosophy, ever desirous of
humbling the celestials and Asuras by fomenting quarrels among them,
conversant with the sciences of war and treaty, proficient in drawing
conclusions by judging of things not within direct ken, as also in the
six sciences of treaty, war, military campaigns, maintenance of posts
against the enemy and stratagems by ambuscades and reserves. He was a
thorough master of every branch of learning, fond of war and music,
incapable of being repulsed by any science or any course of action, and
possessed of these and numberless other accomplishments. The Rishi,
having wandered over the different worlds, came into that Sabha. And
the celestial Rishi of immeasurable splendour, endued with great energy
was accompanied, O monarch, by Parijata and the intelligent Raivata and
Saumya and Sumukha. Possessing the speed of the mind, the Rishi came
thither and was filled with gladness upon beholding the Pandavas. The
Brahmana, on arriving there, paid homage unto Yudhishthira by uttering
blessings on him and wishing him victory. Beholding the learned Rishi
arrive, the eldest of the Pandavas, conversant with all rules of duty,
quickly stood up with his younger brothers. Bending low with humility,
the monarch cheerfully saluted the Rishi, and gave with due ceremonies
a befitting seat unto him. The king also gave him kine and the usual
offerings of the Arghya including honey and the other ingredients.
Conversant with every duty the monarch also worshipped the Rishi with
gems and jewels with a whole heart. Receiving that worship from
Yudhishthira in proper form, the Rishi became gratified. Thus
worshipped by the Pandavas and the great Rishis, Narada possessing a
complete mastery over the Vedas, said unto Yudhishthira the following
words bearing upon religion, wealth, pleasures and salvation.

"Narada said--'Is the wealth thou art earning being spent on proper
objects? Doth thy mind take pleasure in virtue? Art thou enjoying the
pleasures of life? Doth not thy mind sink under their weight? O chief
of men, continuest thou in the noble conduct consistent with religion
and wealth practised by thy ancestors towards the three classes of
subjects, (viz., good, indifferent, and bad)? Never injurest thou
religion for the sake of wealth, or both religion and wealth for the
sake of pleasure that easily seduces? O thou foremost of victorious men
ever devoted to the good of all, conversant as thou art with the
timeliness of everything, followest thou religion, wealth, pleasure and
salvation dividing thy time judiciously? O sinless one, with the six
attributes of kings (viz., cleverness of speech, readiness in providing
means, intelligence in dealing with the foe, memory, and acquaintance
with morals and politics), dost thou attend to the seven means (viz.,
sowing dissensions, chastisement, conciliation, gifts, incantations,
medicine and magic)? Examinest thou also, after a survey of thy own
strength and weakness, the fourteen possessions of thy foes? These are
the country, forts, cars, elephants, cavalry, foot-soldiers, the
principal officials of state, the zenana, food supply, computations of
the army and income, the religious treatises in force, the accounts of
state, the revenue, wine-shops and other secret enemies. Attendest thou
to the eight occupations (of agriculture, trade, &c), having examined,
O thou foremost of victorious monarchs, thy own and thy enemy's means,
and having made peace with thy enemies? O bull of the Bharata race, thy
seven principal officers of state (viz., the governor of the citadel,
the commander of forces, the chief judge, the general in interior
command, the chief priest, the chief physician, and the chief
astrologer), have not, I hope, succumbed to the influence of thy foes,
nor have they, I hope, become idle in consequence of the wealth they
have earned? They are, I hope, all obedient to thee. Thy counsels, I
hope, are never divulged by thy trusted spies in disguise, by thyself
or by thy ministers? Thou ascertainest, I hope, what thy friends, foes
and strangers are about? Makest thou peace and makest thou war at
proper times? Observest thou neutrality towards strangers and persons
that are neutral towards thee? And, O hero, hast thou made persons like
thyself, persons that are old, continent in behaviour, capable of
understanding what should be done and what should not, pure as regards
birth and blood, and devoted to thee, thy ministers? O Bharata, the
victories of kings can be attributed to good counsels. O child, is thy
kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are thy foes unable to injure it? Thou hast not become
the slave of sleep? Wakest thou at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of
night, as to what thou shouldst do and what thou shouldst not do the
next day? Thou settlest nothing alone, nor takest counsels with many?
The counsels thou hast resolved upon, do not become known all over thy
kingdom? Commencest thou soon to accomplish measures of great utility
that are easy of accomplishment? Such measures are never obstructed?
Keepest thou the agriculturists not out of thy sight? They do not fear
to approach thee? Achievest thou thy measures through persons that are
trusted incorruptible, and possessed of practical experience? And, O
brave king, 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? Hast thou appointed to high offices ministers
that are guileless and of well conduct for generations and above the
common run? Oppressest thou not thy people with cruel and severe
punishment? And, O bull of the Bharata race, do thy ministers rule thy
kingdom under thy orders? Do thy ministers ever slight thee like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that
are proud and incontinent in their behaviour? Is the commander of thy
forces possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of thy army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest thou to thy troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by
withholding these? Knowest thou that the misery caused by arrears of
pay and irregularity in the distribution of rations driveth the troops
to mutiny, and that is called by the learned to be one of the greatest
of mischiefs? Are all the principal high-born men devoted to thee, and
ready with cheerfulness to lay down their lives in battle for thy sake?
I hope no single individual of passions uncontrolled is ever permitted
by thee to rule as he likes a number of concerns at the same time
appertaining to the army? Is any servant of thine, who hath
accomplished well a particular business by the employment of special
ability, disappointed in obtaining from thee a little more regard, and
an increase of food and pay? I hope thou rewardest persons of learning
and humility, and skill in every kind of knowledge with gifts of wealth
and honour proportionate to their qualifications. Dost thou support, O
bull in the Bharata race, the wives and children of men that have given
their lives for thee and have been distressed on thy account?
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? O oppressor of all foes, O great king, I hope
thou slayest thy foes without regarding their seasons of reaping and of
famine? O king, I hope thy servants and agents in thy own kingdom and
in the kingdoms of thy foes continue to look after their respective
duties and to protect one another. O monarch, I hope trusted servants
have been employed by thee to look after thy food, the robes thou
wearest and the perfumes thou usest. I hope, O king, thy treasury,
barns, stables arsenals, and women's apartments, are all protected by
servants devoted to thee and ever seeking thy welfare. I hope, O
monarch, thou protectest first thyself from thy domestic and public
servants, then from those servants of thy relatives and from one
another. Do thy servants, O king, ever speak to thee in the forenoon
regarding thy extravagant expenditure in respect of thy drinks, sports,
and women? Is thy expenditure always covered by a fourth, a third or a
half of thy income? Cherishest thou always, with food and wealth,
relatives, superiors, merchants, the aged, and other proteges, and the
distressed? Do the accountants and clerks employed by thee in looking
after thy income and expenditure, always appraise thee every day in the
forenoon of thy income and expenditure? Dismissest thou without fault
servants accomplished in business and popular and devoted to thy
welfare? O Bharata, dost thou employ superior, indifferent, and low
men, after examining them well in offices they deserve? O monarch,
employest thou in thy business persons that are thievish or open to
temptation, or hostile, or minors? Persecutest thou thy kingdom by the
help of thievish or covetous men, or minors, or women? Are the
agriculturists in thy kingdom contented. Are large tanks and lakes
constructed all over thy kingdom at proper distances, without
agriculture being in thy realm entirely dependent on the showers of
heaven? Are the agriculturists in thy kingdom wanting in either seed or
food? Grantest thou with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the
hundred? O child, are the four professions of agriculture, trade,
cattle-rearing, and lending at interest, carried on by honest men? Upon
these O monarch, depends the happiness of thy people. O king, do the
five brave and wise men, employed in the five offices of protecting the
city, the citadel, the merchants, and the agriculturists, and punishing
the criminals, always benefit thy kingdom by working in union with one
another? For the protection of thy city, have the villages been made
like towns, and the hamlets and outskirts of villages like villages?
Are all these entirely under thy supervision and sway? Are thieves and
robbers that sack thy town pursued by thy police over the even and
uneven parts of thy kingdom? Consolest thou women and are they
protected in thy realm? I hope thou placest not any confidence in them,
nor divulgest any secret before any of them? O monarch, having heard of
any danger and having reflected on it also, liest thou in the inner
apartments enjoying every agreeable object? Having slept during the
second and the third divisions of the night, thinkest thou of religion
and profit in the fourth division wakefully. O son of Pandu, rising
from bed at the proper time and dressing thyself well, showest thou
thyself to thy people, accompanied by ministers conversant with the
auspiciousness or otherwise of moments? O represser of all foes, do men
dressed in red and armed with swords and adorned with ornaments stand
by thy side to protect thy person? O monarch! behavest thou like the
god of justice himself unto those that deserve punishment and those
that deserve worship, unto those that are dear to thee and those that
thou likest not? O son of Pritha, seekest thou to cure bodily diseases
by medicines and fasts, and mental illness with the advice of the aged?
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? O sinless one, are thy
inclinations and practices such as I have described them, and as always
enhance the duration of life and spread one's renown and as always help
the cause of religion, pleasure, and profit? He who conducteth himself
according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a
high degree of felicity. O monarch, I hope, no well-behaved,
pure-souled, and respected person is ever ruined and his life taken, on
a false charge or theft, by thy ministers ignorant of Sastras and
acting from greed? And, O bull among men, I hope thy ministers never
from covetousness set free a real thief, knowing him to be such and
having apprehended him with the booty about him? O Bharata, I hope, thy
ministers are never won over by bribes, nor do they wrongly decide the
disputes that arise between the rich and the poor. Dost thou keep
thyself free from the fourteen vices of kings, viz., atheism,
untruthfulness, anger, incautiousness, procrastination, non-visit to
the wise, idleness, restlessness of mind, taking counsels with only one
man, consultation with persons unacquainted with the science of profit,
abandonment of a settled plan, divulgence of counsels,
non-accomplishment of beneficial projects, and undertaking everything
without reflection? By these, O king, even monarchs firmly seated on
their thrones are ruined. Hath thy study of the Vedas, thy wealth and
knowledge of the Sastras and marriage been fruitful?'"

Vaisampayana continued,--"After the Rishi had finished, Yudhishthira
asked,--'How, O Rishi, do the Vedas, wealth, wife, and knowledge of the
Sastras bear fruit?'

"The Rishi answered,--'The Vedas are said to bear fruit when he that
hath studied them performeth the Agnihotra and other sacrifices. Wealth
is said to bear fruit when he that hath it enjoyeth it himself and
giveth it away in charity. A wife is said to bear fruit when she is
useful and when she beareth children. Knowledge of the Sastras is said
to bear fruit when it resulteth in humility and good behaviour.'"

Vaisampayana continued,--"The great ascetic Narada, having answered
Yudhishthira thus, again asked that just ruler,--'Do the officers of
thy government, O king, that are paid from the taxes levied on the
community, take only their just dues from the merchants that come to
thy territories from distant lands impelled by the desire of gain? Are
the merchants, O king, treated with consideration in thy capital and
kingdom, capable of bringing their goods thither without being deceived
by the false pretexts of (both the buyers and the officers of
government)?

"'Listenest thou always, O monarch, to the words, fraught with
instructions in religion and wealth, of old men acquainted with
economic doctrines? Are gifts of honey and clarified butter made to the
Brahmanas intended for the increase of agricultural produce, of kine,
of fruits and flowers, and for the sake of virtue? Givest thou always,
O king, regularly unto all the artisans and artists employed by thee
the materials of their works and their wages for periods not more than
four months? Examinest thou the works executed by those that are
employed by thee, and applaudest thou them before good men, and
rewardest thou them, having shewn them proper respect? O bull of the
Bharata race, followest thou the aphorisms (of the sage) in respect of
every concern particularly those relating to elephants, horses, and
cars? O bull of the Bharata race, are the aphorisms relating to the
science of arms, as also those that relate to the practice of engines
in warfare--so useful to towns and fortified places, studied in thy
court? O sinless one, art thou acquainted with all mysterious
incantations, and with the secrets of poisons destructive of all foes?
Protectest thou thy kingdom from the fear of fire, of snakes and other
animals destructive of life, of disease, and Rakshasas? As acquainted
thou art with every duty, cherishest thou like a father, the blind, the
dumb, the lame, the deformed, the friendless, and ascetics that have no
homes. Hast thou banished these six evils, O monarch, viz., sleep,
idleness, fear, anger, weakness of mind, and procrastination?'"

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).'"


SECTION VI

Vaisampayana said,--"At the conclusion of Narada's words, king
Yudhishthira the just worshipped him duly; and commanded by him the
monarch began to reply succinctly to the questions the Rishi had asked.

"Yudhishthira said--'O holy one, the truths of religion and morality
thou hast indicated one after another, are just and proper. As regards
myself, I duly observe those ordinances to the best of my power.
Indeed, the acts that were properly performed by monarchs of yore are,
without doubt, to be regarded as bearing proper fruit, and undertaken
from solid reasons for the attainment of proper objects. O master, we
desire to walk in the virtuous path of those rulers that had, besides,
their souls under complete control.'"

Vaisampayana continued,--"Yudhishthira, the son of Pandu, possessed of
great glory, having received with reverence the words of Narada and
having also answered the Rishi thus, reflected for a moment. And
perceiving a proper opportunity, the monarch, seated beside the Rishi,
asked Narada sitting at his ease and capable of going into every world
at will, in the presence of that assembly of kings, saying,--'Possessed
of the speed of mind, thou wanderest over various and many worlds
created in days of yore by Brahma, beholding everything. Tell me, I ask
thee, if thou hast, O Brahmana, ever beheld before anywhere an assembly
room like this of mine or superior to it!' Hearing these words of
Yudhishthira the just, Narada smilingly answered the son of Pandu in
these sweet accents,--

"Narada said,--'O child, O king I did neither see nor hear of ever
before amongst men, any assembly room built of gems and precious stones
like this of thine, O Bharata. I shall, however, describe unto thee the
rooms of the king of the departed (Yama), of Varuna (Neptune) of great
intelligence, of Indra, the King of Gods and also of him who hath his
home in Kailasha (Kuvera). I shall also describe unto thee the
celestial Sabha of Brahma that dispelleth every kind of uneasiness. All
these assembly rooms exhibit in their structure both celestial and
human designs and present every kind of form that exists in the
universe. And they are ever worshipped by the gods and the Pitris, the
Sadhyas, (under-deities called Gana), by ascetics offering sacrifices,
with souls under complete command, by peaceful Munis engaged without
intermission in Vedic sacrifices with presents to Brahmanas. I shall
describe all these to you if, O bull of the Bharata race, thou hast any
inclinations to listen to me!'"

Vaisampayana continued,--"Thus addressed by Narada, the high-souled
king Yudhishthira the just, with his brothers and all those foremost of
Brahmanas (seated around him), joined his hands (in entreaty). And the
monarch then asked Narada, saying,--'Describe unto us all those
assembly rooms. We desire to listen to thee. O Brahmana, what are the
articles with which each of the Sabhas are made of? What is the area of
each, and what is the length and breadth of each? Who wait upon the
Grandsire in that assembly room? And who also upon Vasava, the Lord of
the celestials and upon Yama, the son of Vivaswana? Who wait upon
Varuna and upon Kuvera in their respective assembly rooms. O Brahmana
Rishi, tell us all about these. We all together desire to hear thee
describe them. Indeed, our curiosity is great.'" Thus addressed by the
son of Pandu, Narada replied, saying,--"O monarch, hear ye all about
those celestial assembly rooms one after another."


SECTION VII

"Narada said,--'the celestial assembly room of Sakra is full of lustre.
He hath obtained it as the fruit of his own acts. Possessed of the
splendour of the sun, it was built, O scion of the Kuru race, by Sakra
himself. Capable of going everywhere at will, this celestial assembly
house is full one hundred and fifty yojanas in length, and hundred
yojanas in breadth, and five yojanas in height. Dispelling weakness of
age, grief, fatigue, and fear, auspicious and bestowing good fortune,
furnished with rooms and seats and adorned with celestial trees, it is
delightful in the extreme. There sitteth in that assembly room, O son
of Pritha, on an excellent seat, the Lord of celestials, with his wife
Sachi endowed with beauty and affluence. Assuming a form incapable of
description for its vagueness, with a crown on his head and bright
bracelets on the upper arms, attired in robes of pure white and decked
with floral wreaths of many hues, there he sitteth with beauty, fame,
and glory by his side. And the illustrious deity of a hundred
sacrifices is daily waited upon, O monarch, in that assembly by the
Marutas in a body, each leading the life of a householder in the bosom
of his family. And the Siddhyas, celestial Rishis, the Sadhyas in all,
the gods, and Marutas of brilliant complexion and adorned with golden
garlands,--all of them in celestial form and decked in ornaments,
always wait upon and worship the illustrious chief of the immortals,
that mighty represser of all foes. And O son of Pritha, the celestial
Rishis also, all of pure souls, with sins completely washed off and
resplendent as the fire, and possessed of energy, and without sorrow of
any kind, and freed from the fever of anxiety, and all performers of
the Soma sacrifice, also wait upon and worship Indra. And Parasara and
Parvata and Savarni and Galava; and Sankha, and the Muni, Gaursiras,
and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas; and
Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Udyalaka, Swetaketu,
and Tandya, and also Bhandayani; and Havishmat, and Garishta, and king
Harischandra; and Hridya, Udarshandilya. Parasarya, Krishivala;
Vataskandha, Visakha, Vidhatas and Kala. Karaladanta, Tastri, and
Vishwakarman, and Tumuru; and other Rishis, some born of women and
others living upon air, and others again living upon fire, these all
worship Indra, the wielder of the thunderbolt, the lord of all the
worlds. And Sahadeva, and Sunitha, and Valmiki of great ascetic merit;
and Samika of truthful speech, and Prachetas ever fulfilling their
promises, and Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu;
and Maruta and Marichi, and Sthanu of great ascetic merit; and
Kakshivat, and Gautama, and Tarkhya, and also the Muni Vaishwanara; and
the Muni Kalakavrikhiya and Asravya, and also Hiranmaya, and Samvartta,
and Dehavya, and Viswaksena of great energy; and Kanwa, and Katyayana,
O king, and Gargya, and Kaushika;--all are present there along with the
celestial waters and plants; and faith, and intelligence, and the
goddess of learning, and wealth, religion, and pleasure; and lightning,
O son of Pandu; and the rain-charged clouds, and the winds, and all the
loud-sounding forces of heaven; the eastern point, the twenty seven
fires conveying the sacrificial butter, Agni and Soma, and the fire of
Indra, and Mitra, and Savitri, and Aryaman; Bhaga, Viswa the Sadhyas,
the preceptor (Vrihaspati), and also Sukra; and Vishwavasu and
Chitrasena, and Sumanas, and also Taruna; the Sacrifices, the gifts to
Brahmanas, the planets, and the stars, O Bharata, and the mantras that
are uttered in sacrifices--all these are present there. And, O King,
many Apsaras and Gandharvas, by various kinds of dances and music both
instrumental and vocal, and by the practice of auspicious rites, and by
the exhibition of many feats of skill, gratify the lord of the
celestials--Satakratu--the illustrious slayer of Vala and Vritra.
Besides these, many other Brahmanas and royal and celestial Rishis, all
resplendent as the fire, decked in floral wreaths and ornaments,
frequently come to and leave that assembly, riding on celestial cars of
various kinds. And Vrihaspati and Sukra are present there on all
occasions. These and many other illustrious ascetics of rigid vows, and
Bhrigu and the seven Rishis who are equal, O king, unto Brahma himself,
come to and leave that assembly house, riding on cars beautiful as the
car of Soma, and themselves looking as bright therein as Soma himself.
This, O mighty armed monarch, is the assembly house, called
Pushkaramalini, of Indra of a hundred sacrifices that I have seen.
Listen now to the account of Yama's assembly house.'


SECTION VIII

"Narada said,--'O Yudhisthira, I shall now describe the assembly house
of Yama, the son of Vivaswat, which, O son of Pritha, was built by
Viswakarma. Listen now to me. Bright as burnished gold, that assembly
house, O monarch, covers an area of much more than a hundred yojanas.
Possessed of the splendour of the sun, it yieldeth everything that one
may desire. Neither very cool nor very hot, it delighteth the heart. In
that assembly house there is neither grief nor weakness of age, neither
hunger nor thirst. Nothing disagreeable findeth a place there, nor any
kind of evil feelings there. Every object of desire, celestial or
human, is to be found in that mansion. And all kinds of enjoyable
articles, as also of sweet, juicy, agreeable, and delicious edibles in
profusion that are licked, sucked, and drunk, are there, O chastiser of
all enemies. The floral wreaths in that mansion are of the most
delicious fragrance, and the trees that stand around it yield fruits
that are desired of them. There are both cold and hot waters and these
are sweet and agreeable. In that mansion many royal sages of great
sanctity and Brahmana sages also of great purity, cheerfully wait upon,
O child, and worship Yama, the son of Vivaswat. And Yayati, Nahusha,
Puru, Mandhatri, Somaka, Nriga; the royal sage Trasadasyu, Kritavirya,
Sautasravas; Arishtanemi, Siddha, Kritavega, Kriti, Nimi, Pratarddana,
Sivi, Matsya, Prithulaksha, Vrihadratha, Vartta, Marutta, Kusika,
Sankasya, Sankriti, Dhruva, Chaturaswa, Sadaswormi and king Kartavirya;
Bharata and Suratha, Sunitha, Nisatha, Nala, Divodasa, and Sumanas,
Amvarisha, Bhagiratha; Vyaswa, Vadhraswa, Prithuvega, Prithusravas,
Prishadaswa, Vasumanas, Kshupa, and Sumahavala, Vrishadgu, and
Vrishasena, Purukutsa, Dhwajin and Rathin; Arshtisena, Dwilipa, and the
high-souled Ushinara; Ausinari, Pundarika, Saryati, Sarava, and Suchi;
Anga, Rishta, Vena, Dushmanta, Srinjaya and Jaya; Bhangasuri, Sunitha,
and Nishada, and Bahinara; Karandhama, Valhika, Sudymna, and the mighty
Madhu; Aila and the mighty king of earth Maruta; Kapota, Trinaka, and
Shadeva, and Arjuna also. Vysawa; Saswa and Krishaswa, and king
Sasavindu; Rama the son of Dasaratha, and Lakshmana, and Pratarddana;
Alarka, and Kakshasena, Gaya, and Gauraswa; Rama the son of Jamadagnya,
Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa, and also
Janaka; king Vainya, Varisena, Purujit, and Janamejaya; Brahmadatta,
and Trigarta, and king Uparichara also; Indradyumna, Bhimajanu,
Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna,
Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka also; a
hundred kings of the Matsya race and hundred of the Vipa and a hundred
of the Haya races; a hundred kings of the name of Dhritarashtra, eighty
kings of the name of Janamejaya; a hundred monarchs called Brahmadatta,
and a hundred kings of the name of Iri; more than two hundred Bhishmas,
and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas,
and a hundred Palasas, and a hundred called Kasa and Kusa; that king of
kings Santanu, and thy father Pandu, Usangava, Sata-ratha, Devaraja,
Jayadratha; the intelligent royal sage Vrishadarva with his ministers;
and a thousand other kings known by the name of Sasa-vindu, and who
have died, having performed many grand horse-sacrifices with large
presents to the Brahmanas--these holy royal sages of grand achievements
and great knowledge of the Sastras, wait upon, O King, and worship the
son of Vivaswat in that assembly house. And Agastya and Matanga, and
Kala, and Mrityu (Death), performers of sacrifices, the Siddhas, and
many Yogins; the Prtris (belonging to the classes--called Agniswattas,
Fenapa, Ushampa, Swadhavat, and Verhishada), as also those others that
have forms; the wheel of time, and the illustrious conveyer himself of
the sacrificial butter; all sinners among human beings, as also those
that have died during the winter solstice; these officers of Yama who
have been appointed to count the allotted days of everybody and
everything; the Singsapa, Palasa, Kasa, and Kusa trees and plants, in
their embodied forms, these all, O king, wait upon and worship the god
of justice in that assembly house of his. These and many others are
present at the Sabha of the king of the Pitris (manes). So numerous are
they that I am incapable of describing them either by mentioning their
names or deeds. O son of Pritha, the delightful assembly house, moving
everywhere at the will of its owner, is of wide extent. It was built by
Viswakarma after a long course of ascetic penances. And, O Bharata,
resplendent with his own effulgence, it stands glorified in all its
beauty. Sannyasis of severe ascetic penance, of excellent vows, and of
truthful speech, peaceful and pure and sanctified by holy deeds, of
shining bodies and attired in spotless robes, decked with bracelets and
floral garlands, with ear-rings of burnished gold, and adorned with
their own holy acts as with the marks of their order (painted over
their bodies), constantly visit that Sabha (Assembly). Many illustrious
Gandharvas, and many Apsaras fill every part of that mansion with
music; both instrumental and vocal and with sounds of laughter and
dance. And, O son of Pritha, excellent perfumes, and sweet sounds and
garlands of celestial flowers always contribute towards making that
mansion supremely blest. And hundreds of thousands of virtuous persons,
of celestial beauty and great wisdom, always wait upon and worship the
illustrious Yama, the lord of created beings in that assembly house.
Such, O monarch, is the Sabha, of the illustrious king of the Pitris! I
shall now describe unto the assembly house of Varuna also called
Pushkaramalini!'


SECTION IX

"Narada said--'O Yudhishthira, the celestial Sabha of Varuna is
unparalleled in splendour. In dimensions it is similar to that of Yama.
Its walls and arches are all of pure white. It hath been built by
Viswakarma (the celestial architect) within the waters. It is
surrounded on all sides by many celestial trees made of gems and jewels
and yielding excellent fruits and flowers. And many plants with their
weight of blossoms, blue and yellow, and black and darkish, and white
and red, that stand there, or excellent bowers around. Within those
bowers hundreds and thousands of birds of diverse species, beautiful
and variegated, always pour forth their melodies. The atmosphere of
that mansion is extremely delightful, neither cold nor hot. Owned by
Varuna, that delightful assembly house of pure white consists of many
rooms and is furnished with many seats. There sitteth Varuna attired in
celestial robe, decked in celestial ornaments and jewels, with his
queen, adorned with celestial scents and besmeared with paste of
celestial fragrance. The Adityas wait upon and worship the illustrious
Varuna, the lord of the waters. And Vasuki and Takshaka, and the Naga
called Airavana; Krishna and Lohita; Padma and Chitra endued with great
energy; the Nagas called Kamvala and Aswatara; and Dhritarashtra and
Valahaka; Matimat and Kundadhara and Karkotaka and Dhananjaya; Panimat
and the mighty Kundaka, O lord of the Earth; and Prahlada and
Mushikada, and Janamejaya,--all having auspicious marks and mandalas
and extended hoods;--these and many other snakes, O Yudhishthira,
without anxiety of any kind, wait upon and worship the illustrious
Varuna. And, O king, Vali the son of Virochana, and Naraka the
subjugator of the whole Earth; Sanghraha and Viprachitti, and those
Danavas called Kalakanja; and Suhanu and Durmukha and Sankha and
Sumanas and also Sumati; and Ghatodara, and Mahaparswa, and Karthana
and also Pithara and Viswarupa, Swarupa and Virupa, Mahasiras; and
Dasagriva, Vali, and Meghavasas and Dasavara; Tittiva, and Vitabhuta,
and Sanghrada, and Indratapana--these Daityas and Danavas, all bedecked
with ear-rings and floral wreaths and crowns, and attired in the
celestial robes, all blessed with boons and possessed of great bravery,
and enjoying immortality, and all well of conduct and of excellent
vows, wait upon and worship in that mansion the illustrious Varuna, the
deity bearing the noose as his weapon. And, O king, there are also the
four oceans, the river Bhagirathee, the Kalindi, the Vidisa, the Venwa,
the Narmada of rapid current; the Vipasa, the Satadu, the Chandrabhaga,
the Saraswati; the Iravati, the Vitasta, the Sindhu, the Devanadi; the
Godavari, the Krishnavenwa and that queen of rivers the Kaveri; the
Kimpuna, the Visalya and the river Vaitarani also; the Tritiya, the
Jeshthila, and the great Sone (Soane); the Charmanwati and the great
river Parnasa; the Sarayu, the Varavatya, and that queen of rivers the
Langali, the Karatoya, the Atreyi, the red Mahanada, the Laghanti, the
Gomati, the Sandhya, and also the Trisrotasi--these and other rivers
which are all sacred and are world-renowned places of pilgrimage, as
also other rivers and sacred waters and lakes and wells and springs,
and tanks, large or small, in their personified form, O Bharata, wait
upon and worship the lord Varuna. The points of the heavens, the Earth,
and all the Mountains, as also every species of aquatic animals, all
worship Varuna there. And various tribes of Gandharvas and Apsaras,
devoted to music, both vocal and instrumental, wait upon Varuna,
singing eulogistic hymns unto him. And all those mountains that are
noted for being both delightful and rich in jewels, wait (in their
personified forms) in that Sabha, enjoying sweet converse with one
another. And the chief minister of Varuna, Sunabha by name, surrounded
by his sons and grandsons, also attend upon his master, along with (the
personified form) of a sacred water called go. These all, in their
personified forms, worship the deity. O bull of the Bharata race, such
is the assembly room of Varuna seen by me before, in the course of my
wanderings. Listen now to the account I give of the assembly room of
Kuvera.'


SECTION X

"Narada said,--'Possessed of great splendour, the assembly house of
Vaisravana, O king, is a hundred yojanas in length and seventy yojanas
in breadth. It was built, O king, by Vaisravana himself using his
ascetic power. Possessing the splendour of the peaks of Kailasa, that
mansion eclipses by its own the brilliance of the Moon himself.
Supported by Guhyakas, that mansion seems to be attached to the
firmament. Of celestial make, it is rendered extremely handsome with
high chambers of gold. Extremely delightful and rendered fragrant with
celestial perfumes, it is variegated with numberless costly jewels.
Resembling the peaks of a mass of white clouds, it seems to be floating
in the air. Painted with colours of celestial gold, it seems to be
decked with streaks of lightning. Within that mansion sitteth on an
excellent seat bright as the sun and covered with celestial carpets and
furnished with a handsome footstool, king Vaisravana of agreeable
person, attired in excellent robes and adorned with costly ornaments
and ear-rings of great brilliance, surrounded by his thousand wives.
Delicious and cooling breezes murmuring through forests of tall
Mandaras, and bearing fragrance of extensive plantations of jasmine, as
also of the lotuses on the bosom of the river Alaka and of the
Nandana-gardens, always minister to the pleasure of the King of the
Yakshas. There the deities with the Gandharvas surrounded by various
tribes of Apsaras, sing in chorus, O king, notes of celestial
sweetness. Misrakesi and Rambha, and Chitrasena, and Suchismita; and
Charunetra, and Gritachi and Menaka, and Punjikasthala; and Viswachi
Sahajanya, and Pramlocha and Urvasi and Ira, and Varga and Sauraveyi,
and Samichi, and Vududa, and Lata--these and a thousand other Apsaras
and Gandharvas, all well-skilled in music and dance, attend upon
Kuvera, the lord of treasures. And that mansion, always filled with the
notes of instrumental and vocal music, as also with the sounds of dance
of various tribes of Gandharvas, and Apsaras hath become extremely
charming and delicious. The Gandharvas called Kinnaras, and others
called Naras, and Manibhadra, and Dhanada, and Swetabhadra and Guhyaka;
Kaseraka, Gandakandu, and the mighty Pradyota; Kustumvuru, Pisacha,
Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica, Falkaksha, and
Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana, Pingalaka,
Sonitoda and Pravalaka; Vrikshavaspa-niketa, and Chiravasas--these O
Bharata, and many other Yakshas by hundred and thousands always wait
upon Kuvera. The goddess Lakshmi always stayeth there, also Kuvera's
son Nalakuvera. Myself and many others like myself often repair
thither. Many Brahmana Rishis and celestial Rishis also repair there
often. Many Rakshasas, and many Gandharvas, besides those that have
been named, wait upon the worship, in that mansion, the illustrious
lord of all treasures. And, O tiger among kings, the illustrious
husband of Uma and lord of created things, the three-eyed Mahadeva, the
wielder of the trident and the slayer of the Asura called Bhaga-netra,
the mighty god of the fierce bow, surrounded by multitudes of spirits
in their hundreds and thousands, some of dwarfish stature, some of
fierce visage, some hunch-backed, some of blood-red eyes, some of
frightful yells, some feeding upon fat and flesh, and some terrible to
behold, but all armed with various weapons and endued with the speed of
wind, with the goddess (Parvati) ever cheerful and knowing no fatigue,
always waiteth here upon their friend Kuvera, the lord of treasures.
And hundreds of Gandharva chiefs, with cheerful hearts and attired in
their respective robes and Viswavasu, and Haha and Huhu; and Tumvuru
and Parvatta, and Sailusha; and Chitrasena skilled in music and also
Chitraratha,--these and innumerable Gandharvas worship the lord of
treasures. And Chakradhaman, the chief of the Vidyadharas, with his
followers, waiteth in that mansion upon the lord of treasures. And
Kinnaras by hundreds and innumerable kings with Bhagadatta as their
chief, and Druma, the chief of the Kimpurushas, and Mahendra, the chief
of the Rakshasas, and Gandhamadana accompanied by many Yakshas and
Gandharvas and many Rakshasas wait upon the lord of treasures. The
virtuous Vibhishana also worshippeth there his elder brother the lord
Kuvera (Croesus). The mountains of Himavat, Paripatra, Vindhya,
Kailasa, Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila,
Sunava, and Eastern and the Western hills--these and many other
mountains, in their personified forms, with Meru standing before all,
wait upon and worship the illustrious lord of treasures. The
illustrious Nandiswaras, and Mahakala, and many spirits with arrowy
ears and sharp-pointed mouths, Kaksha, Kuthimukha, Danti, and Vijaya of
great ascetic merit, and the mighty white bull of Siva roaring deep,
all wait in that mansion. Besides these many other Rakshasas and
Pisachas (devils) worship Kuvera in that assembly house. The son of
Pulastya (Kuvera) formerly used always to worship in all the modes and
sit, with permission obtained, beside the god of gods, Siva, the
creator of the three worlds, that supreme Deity surrounded by his
attendants. One day the exalted Bhava (Siva) made friendship with
Kuvera. From that time, O king, Mahadeva always sitteth on the mansion
of his friend, the lord of treasures. Those best of all jewels, those
princes of all gems in the three worlds, viz., Sankha and Padma, in
their personified forms, accompanied by all the jewels of the earth
(also in their personified forms) worship Kuvera.'

"'This delightful assembly house of Kuvera that I have seen, attached
to the firmament and capable of moving along it, is such, O king.
Listen now to the Sabha I describe unto thee, belonging to Brahma the
Grandsire.'


SECTION XI

"Narada said,--'Listen to me, O child, as I tell thee of the assembly
house of the Grandsire, that house which none can describe, saying it
is such. In the Krita (golden) age of old, O king, the exalted deity
Aditya (once) came down from heaven into the world of men. Having seen
before the assembly-house of Brahma the Self-created, Aditya was
cheerfully wandering over the Earth in human form, desirous of
beholding what could be seen here. It was on that occasion, O son of
Pandu, that the god of day spoke unto me, O bull of the Bharata race,
of that celestial Sabha (assembly) of the Grandsire, immeasurable and
immaterial and indescribable, as regards form and shape, and capable of
delighting the heart of every creature by its splendour. Hearing, O
bull of the Bharata race, of the merits of that Sabha, I became, O
king, desirous of beholding it. I then asked Aditya, saying,--"O
exalted one, I desire to behold the sacred Sabha of the Grandsire. O
lord of light, tell me, O exalted one, by what ascetic penances, or by
what acts, or by what charms or by what rites, I may be enabled to
behold that excellent sin-cleaning Sabha."--Hearing these words of
mine, Aditya the god of day, the deity of a thousand rays, answered me,
"O chief of the Bharata race, thus: Observe thou, with mind rapt in
meditation, the Brahma vow extending for a thousand years." Repairing
then to the breast of the Himavat, I commenced that great vow, and
after I had completed it the exalted and sinless deity Surya endued
with great energy, and knowing no fatigue, took me with him to the
Sabha of the Grandsire. O king, it is impossible to describe that
Sabha, saying--it is such, for within a moment it assumes a different
form that language fails to paint. O Bharata, it is impossible to
indicate its dimensions or shape. I never saw anything like it before.
Ever contributing to the happiness of those within it, its atmosphere
is neither cold nor warm. Hunger and thirst or any kind of uneasiness
disappear as soon as one goeth thither. It seems to be made up of
brilliant gems of many kinds. It doth not seem to be supported on
columns, it knoweth no deterioration, being eternal. That self
effulgent mansion, by its numerous blazing, celestial indications of
unrivalled splendour, seems to surpass the moon, the sun and the fire
in splendour. Stationed in heaven, it blazes forth, censuring as it
were the maker of the day. In that mansion O king, the Supreme Deity,
the Grand-sire of all created things, having himself created everything
by virtue of his creative illusion, stayeth ever. And Daksha,
Prachetas, Pulaha, Marichi, the master Kasyapa, Bhrigu, Atri, and
Vasistha and Gautama, and also Angiras, and Pulastya, Kraut, Prahlada,
and Kardama, these Prajapatis, and Angirasa of the Atharvan Veda, the
Valikhilyas, the Marichipas; Intelligence, Space, Knowledge, Air, Heat,
Water, Earth, Sound, Touch, Form, Taste, Scent; Nature, and the Modes
(of Nature), and the elemental and prime causes of the world,--all stay
in that mansion beside the lord Brahma. And Agastya of great energy,
and Markandeya, of great ascetic power, and Jamadagni and Bharadwaja,
and Samvarta, and Chyavana, and exalted Durvasa, and the virtuous
Rishyasringa, the illustrious Sanatkumara of great ascetic merit and
the preceptor in all matters affecting Yoga; Asita and Devala, and
Jaigishavya acquainted with truth; Rishava, Ajitasatru, and Mani of
great energy; and the Science of healing with its eight branches--all
in their personified forms, O Bharata; the moon with all the stars and
the stellar conjunctions; Aditya with all his rays; the winds; the
Sacrifices, the Declarations of purpose (in sacrifices), the Vital
principles,--these illustrious and vow-observing beings in their
personified forms, and many others too numerous to mention, attend all
upon Brahma in that mansion. Wealth and Religion and Desire, and Joy,
and Aversion, and Asceticism and Tranquillity--all wait together upon
the Supreme Deity in that palace. The twenty tribes of the Gandharvas
and Apsaras, as also their seven other tribes, and all the Lokapalas
(chief protectors of several regions), and Sukra, and Vrihaspati, and
Vudha, and Angaraka (Mangala), Sani, Rahu, and the other planets; the
Mantras (of the Sama Veda), the special Mantras (of the same Veda);
(the rites of) Harimat and Vasumat, the Adityas with Indra, the two
Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas,
Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of
sacrificial libations, the four Vedas. viz., Rig, Sama, Yajuh, and
Atharva; all Sciences and branches of learning; Histories and all minor
branches of learning; the several branches of the Vedas; the planets,
the Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven
kinds of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence,
Fame, Forgiveness; the Hymns of the Sama Veda; the Science of hymns in
general, and various kinds of Verses and Songs; various Commentaries
with arguments;--all in their personified forms, O king, and various
Dramas and Poems and Stories and abridged Glosses--these also, and many
others wait upon the Supreme Deity in that Sabha, Kshanas, Lavas,
Muhurtas, Day, Night, Fortnights, Months, the six Seasons, O Bharata,
Years, Yugas, the four kinds of Days and Nights (viz., appearing to
man, to the Pitris, to the gods, and to Brahma) and that eternal,
indestructible, undeteriorating, excellent Wheel of Time and also the
Wheel of Virtue,--these always wait there, O Yudhishthira; and Aditi,
Diti, Danu, Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami
and the goddesses Pradha, and Kadru;--these mothers of the celestials,
and Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri,
Swaha, Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti,
Asa, Niyati, Srishti, Rati,--these and many other goddesses wait upon
the Creator of all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the
Viswadevas Sadhyas, and the Pitris gifted with the speed of the mind;
these all wait there upon the Grandsire. And, O bull amongst men, know
thou that there are seven classes of Pitris, of which four classes have
embodied forms and the remaining three without embodied forms. It is
well known that the illustrious Vairajas and Agniswattas and
Garhapattyas (three classes of Pitris) range in heaven. And those
amongst the Pitris that are called the Somapas, the Ekasringras, the
Chaturvedas, and the Kalas, are ever worshipped amongst the four orders
of men. Gratified with the Soma (juice), first, these gratify Soma
afterwards. All these tribes of Pitris wait upon the Lord of the
creation and cheerfully worship the Supreme Deity of immeasurable
energy. And Rakshasas, Pisachas, the Danavas and Guhyakas; Nagas,
Birds, and various animals; and all mobile and immobile great
beings;--all worship the Grandsire. And Purandara the chief of the
celestials, and Varuna and Kuvera and Yama, and Mahadeva accompanied by
Uma, always repair thither. And, O king of kings, Mahasena (Kartikeya)
also adoreth there the Grandsire. Narayana himself, and the celestial
Rishis, and those Rishis called Valakhillyas, and all beings born of
females and all those not born of females, and whatever else is seen in
the three worlds--both mobile and immobile, were all seen by me there,
know O king. And eighty thousand Rishis with vital seed drawn up, and O
Pandu, fifty thousand Rishis having sons, were all seen by me there.
And all the dwellers in heaven repairing thither behold the Supreme
Deity when they please, and worshipping him with a bow of their head
return whence they came. And, O king of men, the Grandsire of all
created beings, the Soul of the universe, the Self create Brahma of
immeasurable intelligence and glory, equally kind unto all creatures,
honoureth as they deserve, and gratifieth with sweet speech and gift of
wealth and other enjoyable articles, the gods, the Daityas, the Nagas,
the Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the
Apsaras, and all other exalted beings that came to him as his guests.
And that delicious Sabha, O child, is always crowded with persons
coming and going. Filled with every kind of energy, and worshipped by
Brahmarshis, that celestial Sabha blazes forth with the graceful
possessions of Brahma and looks extremely handsome, O tiger among kings
as this Sabha of yours is unrivalled in the world of men, so is that
Sabha of Brahma, seen by me unrivalled in all the worlds. I have seen
these Sabhas, O Bharata, in regions of the celestials. This thy Sabha
is unquestionably the foremost in the world of men!'


SECTION XII

"Yudhishthira said,--'O thou foremost of eloquent men, as thou hast
described the different Sabhas unto me, it appeareth that almost all
the monarchs of the earth are to be found in the Sabha of Yama. And, O
master, almost all the Nagas, and principal Daityas, and rivers, and
oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the
Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Deity
(Yama) having the bull for his vehicle, are to be found in the Sabha of
the lord of treasures. Thou hast said that in the Sabha of the
Grandsire are to be seen all the great Rishis, all the gods, all the
branches of learning. As regards the Sabha of Sakra, however, thou hast
named, O Muni, all the gods, the Gandharvas, and various Rishis. But, O
great Muni, thou hast mentioned one and only one king, viz., the royal
Rishi Harishchandra as living in the Sabha of the illustrious chief of
the gods. What act was performed by that celebrated king, or what
ascetic penances with steady vows, in consequence of which he hath been
equal to Indra himself? O Brahmana, how didst thou also meet with my
father, the exalted Pandu, now a guest in the region of the Pitris? O
exalted one of excellent vows hath he told thee anything? O tell me all
as I am exceedingly curious to hear all this from thee.'

"Narada said,--'O king of kings, I shall tell thee all that thou askest
me about Harischandra, I shall presently tell thee of his high
excellence. He was a powerful king, in fact, an emperor over all the
kings of the earth. Indeed, all the kings of the earth obeyed his sway.
O monarch, mounted alone upon a victorious car adorned with gold, that
king by the prowess of his weapons brought the whole earth with her
seven islands under his sway. And, O monarch, having subjugated the
whole earth with her mountains, forests, and woods, he made
preparations for the great sacrifice called the Rajasuya. And all the
kings of the earth brought at his command wealth unto that sacrifice.
All of them consented to become distributors of food and gifts unto the
Brahmanas that were fed on the occasion. At that sacrifice king
Harishchandra gave away unto all who asked, wealth that was five times
what each had solicited. At the conclusion of the sacrifice, the king
gratified the Brahmanas that came from various countries with large
presents of various kinds of wealth. The Brahmanas gratified with
various kinds of food and enjoyable articles, given away unto them to
the extent of their desires, and with the heaps of jewels distributed
amongst them, began to say,--"King Harischandra is superior to all
kings in energy and renown."--And know, O monarch, O bull of the
Bharata race, it was for this reason that Harischandra shone more
brightly than thousands of other kings. The powerful Harischandra
having concluded his great sacrifice, became installed, O king, in the
sovereignty of the earth and looked resplendent on his throne. O bull
of the Bharata race, all those monarchs that perform the sacrifice of
Rajasuya, (attaining to the region of Indra) pass their time in
felicity in Indra's company. And, O bull of the Bharata race, those
kings also that yield up their lives without turning their backs on the
field of battle attain to the mansion of Indra and live in joy with
him. Those again that yield up their bodies after severe ascetic
penances also attain to the same region and shine brightly there for
ages. O king of the Kuru race, O son of Kunti, thy father Pandu,
beholding the good fortune of Harischandra and wondering much thereat,
hath told thee something. Knowing that I was coming to the world of
men, he bowed unto me and said,--"Thou shouldst tell Yudhishthira, O
Rishi, that he can subjugate the whole Earth inasmuch as his brothers
are all obedient to him. And having done this let him commence the
grand sacrifice called Rajasuya. He is my son; if he performeth that
sacrifice, I may, like Harischandra, soon attain to the region of
Indra, and there in his Sabha pass countless years in continuous joy."
I told him in reply,--"O King, I shall tell thy son all this, if I go
to the world of man." I have now told thee what he said, O tiger among
men. Accomplish then, O son of Pandu, the desires of thy father. If
thou performest that sacrifice, thou shall then be able to go, along
with thy deceased ancestors, into the same region that is inhabited by
the chief of the immortals. It hath been said,--O king, that the
performance of this great sacrifice is attended with many obstacles. A
class of Rakshasas called Brahma Rakshasas, employed in obstructing all
sacrifices, always search for loop-holes when this great sacrifice is
commenced. On the commencement of such a sacrifice a war may take place
destroying the Kshatriyas and even furnishing occasion for the
destruction of the whole Earth. A slight obstacle may involve the whole
Earth in ruin. Reflecting upon all this, O king of kings do what is for
thy good. Be thou watchful and ready in protecting the four orders of
thy subjects. Grow, thou in prosperity, and enjoy thou felicity.
Gratify thou the Brahmanas with gifts of wealth. I have now answered in
detail all that thou hast asked me. With thy leave I will now go to the
city (Dwaravati) of that Dasarhas.'"

Vaisampayana said,--"O Janamejaya, having said this unto the son of
Pritha, Narada went away, accompanied by those Rishis with whom he had
come. And after Narada had gone away, king Yudhishthira, O thou of the
Kuru race, began to think, along with his brothers, of that foremost of
sacrifices called Rajasuya."


SECTION XIII

Vaisampayana said,--"Yudhishthira, having heard these words of Narada,
began to sigh heavily. And, O Bharata, engaged in his thoughts about
the Rajasuya, the king had no peace of mind. Having heard of this glory
of the illustrious monarchs (of old) and being certain about the
acquisition of regions of felicity by performers of sacrifices in
consequence of their sacred deeds, and thinking especially of that
royal sage Harischandra who had performed the great sacrifice king
Yudhishthira desired to make preparations for the Rajasuya sacrifice.
Then worshipping his counsellors and others present at his Sabha, and
worshipped by them in return, he began to discuss with them about that
sacrifice. Having reflected much, that king of kings, that bull amongst
the Kurus, inclined his mind towards making preparations for the
Rajasuya. That prince of wonderful energy and prowess, however,
reflecting upon virtue and righteousness, again set his heart to find
out what would be for the good of all his people. For Yudhishthira,
that foremost of all virtuous men, always kind unto his subjects,
worked for the good of all without making any distinctions. Indeed,
shaking off both anger and arrogance, Yudhishthira always said,--'Give
unto each what is due to each,'--and the only sounds that he could hear
were,--'Blessed be Dharma! Blessed be Dharma!' Yudhishthira conducting
himself thus and giving paternal assurance to everybody, there was none
in the kingdom who entertained any hostile feelings towards him. He
therefore came to be called Ajatasatru (one with no enemy at all). The
king cherished every one as belonging to his family, and Bhima ruled
over all justly. Arjuna, used to employing both his hands with equal
skill, protected the people from (external) enemies. And the wise
Sahadeva administered justice impartially. And Nakula behaved towards
all with humility that was natural to him. Owing to all this, the
kingdom became free from disputes and fear of every kind. And all the
people became attentive to their respective occupations. The rain
became so abundant as to leave no room for desiring more; and the
kingdom grew in prosperity. And in consequence of the virtues of the
king, money-lenders, the articles required for sacrifices,
cattle-rearing, tillage, and traders, all and everything grew in
prosperity. Indeed, during the reign of Yudhishthira who was ever
devoted to truth, there was no extortion, no stringent realisation of
arrears of rent, no fear of disease, of fire, or of death by poisoning
and incantations, in the kingdom. It was never heard at that time that
thieves or cheats or royal favourites ever behaved wrongfully towards
the king or towards one another amongst themselves. Kings conquered on
the six occasions (of war, treaty, &c) were wont to wait upon him in
order to do good unto the monarch and worship him ever, while the
traders of different classes came to pay him the taxes leviable on
their respective occupations. And accordingly during the reign of
Yudhishthira who was ever devoted to virtue, his dominion grew in
prosperity. Indeed, the prosperity of the kingdom was increased not by
these alone but even by persons wedded to voluptuousness and indulging
in all luxuries to their fill. And the king of kings, Yudhishthira,
whose sway extended over all, was possessed of every accomplishment and
bore everything with patience. And, O king, whatever countries the
celebrated and illustrious monarch conquered, the people everywhere,
from Brahmanas to swains, were all more attached to him than to their
own fathers and mothers."

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."

"Yudhishthira said,--'How may this wish that I entertain of performing
the excellent sacrifice of Rajasuya that is worthy of an emperor, bear
fruit, in consequence of my faith and speech alone.'"

Vaisampayana said,--"O thou of eyes like lotus-petals, thus asked by
the king, they replied at that time unto Yudhishthira the just in these
words,--'Being conversant with the dictates of morality, thou art, O
king, worthy to perform the grand sacrifice of Rajasuya.' After the
Ritwijas and the Rishis had told these words unto the king, his
ministers and brothers highly approved of the speech. The king,
however, possessed of great wisdom, and with mind under complete
control, actuated by the desire of doing good unto the world, again
resolved the matter in his mind, thinking of his own strength and
means, the circumstances of time and place and his income and
expenditure. For he knew that the wise never come to grief owing to
their always acting after full deliberation. Thinking that the
sacrifice should not be commenced, pursuant to his own resolution only,
Yudhishthira, carefully bearing upon his shoulder the weight of affairs
thought of Krishna that persecutor of all sinners as the fittest person
to decide the matter, in as much as he knew him to be the foremost of
all persons, possessed of immeasurable energy, strong-armed, without
birth but born amongst men from Will alone. Reflecting upon his
god-like feats the son of Pandu concluded that there was nothing that
was unknown to him, nothing that he could not achieve, and nothing that
he could not bear, and Yudhishthira, the son of Pritha, having come to
this settled resolution soon sent a messenger unto that master of all
beings, conveying through him blessings and speeches such as one senior
in age might send to one that is younger. And that messenger riding in
a swift car arrived amongst the Yadavas and approached Krishna who was
then residing in Dwaravati. And Achyuta (Krishna) hearing that the son
of Pritha had become desirous of seeing him, desired to see his cousin.
And quickly passing over many regions, being drawn by his own swift
horses, Krishna arrived at Indraprastha, accompanied by Indrasena. And
having arrived at Indraprastha, Janardana approached Yudhisthira
without loss of time. And Yudhisthira received Krishna with
paternal-affection, and Bhima also received him likewise. And Janardana
then went with a cheerful heart to his father's sister (Kunti). And
worshipped then with reverence by the twins, he began to converse
cheerfully with his friend Arjuna who was overjoyed at seeing him. And
after he had rested awhile in a pleasant apartment and had been fully
refreshed, Yudhishthira approached him at his leisure and informed him
all about the Rajasuya sacrifice.

"Yudhishthira said,--'I have wished to perform the Rajasuya sacrifice.
That sacrifice, however, cannot be performed by one's wishing alone to
perform it. Thou knowest, O Krishna, even thing about the means by
which it may be accomplished. He alone can achieve this sacrifice in
whom everything is possible, who is worshipped everywhere and who is
the king of kings. My friends and counsellors approaching me have said
that I should perform that sacrifice. But, O Krishna, in respect of
that matter, thy words shall be my guide. Of counsellers some from
friendship do not notice the difficulties; others from motives of
self-interest say only what is agreeable. Some again regard that which
is beneficial to themselves as worthy of adoption. Men are seen to
counsel thus on matters awaiting decision. But thou, O Krishna, art
above such motives. Thou hast conquered both desire and anger. It
behoveth thee to tell me what is most beneficial to the world.'


SECTION XIV

(Rajasuyarambha Parva)

"Krishna said,--'O great king, thou art a worthy possessor of all the
qualities essential for the performance of the Rajasuya sacrifice. Thou
knowest everything, O Bharata. I shall, however, still tell thee
something. Those persons in the world that now go by the name of
Kshatriyas are inferior (in everything) to those Kshatriyas that Rama,
the son of Jamadagnya, exterminated. O lord of the earth, O bull of the
Bharata race, thou knowest what form of rule these Kshatriyas, guided
by the instructions traditionally handed down from generation to
generation, have established amongst their own order, and how far they
are competent to perform the Rajasuya sacrifice. The numerous royal
lines and other ordinary Kshatriyas all represent themselves to be the
descendants of Aila and Ikshwaku. The descendants of Aila, O king, as,
indeed, the kings of Ikshwaku's race, are, know O bull of the Bharata
race, each divided into a hundred separate dynasties. The descendants
of Yayati and the Bhojas are great, both in extent (number) and
accomplishments. O king, these last are to-day scattered all over the
earth. And all the Kshatriyas worship the prosperity of those monarchs.
At present, however, O monarch, king Jarasandha, overcoming that
prosperity enjoyed by their whole order, and overpowering them by his
energy hath set himself over the heads of all these kings. And
Jarasandha, enjoying the sovereignty over the middle portion of the
earth (Mathura), resolved to create a disunion amongst ourselves. O
monarch, the king who is the lord paramount of all kings, and in whom
alone the dominion of the universe is centered, properly deserves to be
called an emperor. And, O monarch, king Sisupala endued with great
energy, hath placed himself under his protection and hath become the
generalissimo of his forces. And, O great king, the mighty Vaka, the
king of the Karushas, capable of fighting by putting forth his powers
of illusion, waiteth, upon Jarasandha, as his disciple. There are two
others, Hansa and Dimvaka, of great energy and great soul, who have
sought the shelter of the mighty Jarasandha. There are others also
viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon
Jarasandha. He also that beareth on his head that gem which is known as
the most wonderful on earth, that king of the Yavanas, who hath
chastised Muru and Naraka, whose power is unlimited, and who ruleth the
west like another Varuna, who is called Bhagadatta, and who is the old
friend of thy father, hath bowed his head before Jarasandha, by speech
and specially by act. In his heart, however, tied as he is by affection
to thee, he regardeth thee as a father regardeth his child. O king,
that lord of the earth who hath his dominions on the west and the
south, who is thy maternal uncle and who is called Purujit, that brave
perpetuator of the Kunti race, that slayer of all foes, is the single
king that regardeth thee from affection. He whom I did not formerly
slay, that wicked wretch amongst the Chedis, who represented himself in
this world as a divine personage and who hath become known also as
such, and who always beareth, from foolishness, the signs that
distinguish me that king of Vanga Pundra and the Kiratas, endowed with
great strength, and who is known on earth by the names of Paundraka and
Vasudeva hath also espoused the side of Jarasandha. And, O king of
kings, Bhishmaka, the mighty king of the Bhojas--the friend of
Indra--the slayer of hostile heroes--who governs a fourth part of the
world, who by his learning conquered the Pandyas and the
Kratha-Kausikas, whose brother the brave Akriti was like Rama, the son
of Jamdagni, hath become a servitor to the king of Magadha. We are his
relatives and are, therefore, engaged everyday in doing what is
agreeable unto him. But although we regard him much, still he regardeth
us not and is engaged in doing us ill. And, O king, without knowing his
own strength and the dignity of the race to which he belongeth, he hath
placed himself under Jarasandha's shelter at sight of the latter's
blazing fame alone. And, O exalted one, the eighteen tribes of the
Bhojas, from fear of Jarasandha, have all fled towards the west; so
also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the
Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with
the Kuntis. And the king of the Salwayana tribe with their brethren and
followers; and the southern Panchalas and the eastern Kosalas have all
fled to the country of the Kuntis. So also the Matsyas and the
Sannyastapadas, overcome with fear, leaving their dominions in the
north, have fled into the southern country. And so all the Panchalas,
alarmed at the power of Jarasandha, have left their own kingdom and
fled in all directions. Some time before, the foolish Kansa, having
persecuted the Yadavas, married two of the daughters of Jarasandha.
They are called Asti and Prapti and are the sister of Sahadeva.
Strengthened by such an alliance, the fool persecuting his relatives
gained an ascendency over them all. But by this conduct he earned great
obloquy. The wretch also began to oppress the old kings of the Bhoja
tribe, but they, to protect themselves from the persecution of their
relative, sought our help. Having bestowed upon Akrura the handsome
daughter of Ahuka, with Sankarshana as my second I did a service to my
relatives, for both Kansa and Sunaman were slain by me assisted by
Rama. But after the immediate cause of fear was removed (by the death
of Kansa), Jarasandha, his father-in-law, took up arms. Ourselves
consisting of the eighteen younger branches of the Yadavas arrived at
the conclusion that even if we struck our enemies continually with
excellent weapons capable of taking the lives of the foes, we should
still be unable to do anything unto him even in three hundred years. He
hath two friends that are like unto the immortals, and in point of
strength the foremost of all men endued with might. They are called
Hansa and Dimvaka who are both incapable of being slain by weapons. The
mighty Jarasandha, being united with them, becomes incapable, I think,
of being vanquished by even the three worlds. O thou foremost of all
intelligent men, this is not our opinion alone but all other kings also
are of the same mind. There lived, O monarch, a king of the name of
Hansa, who was slain by Rama (Valadeva) after a battle of eighteen
days. But, O Bharata, hearing people say that Hansa had been killed,
Dimvaka, O king, thought that he could not live without Hansa. He
accordingly jumped into the waters of the Yamuna and killed himself.
Afterwards when Hansa, the subjugator of hostile heroes, heard that
Dimvaka, had killed himself, he went to the Yamuna and jumped into its
waters. Then, O bull of the Bharata race, king Jarasandha, hearing that
both Hansa and Dimvaka had been killed, returned to his kingdom with an
empty heart. After Jarasandha had returned, O slayer of all foes, we
were filled with pleasure and continued to live at Mathura. Then the
widow of Hansa and the daughter of Jarasandha, that handsome woman with
eyes like lotus-petals, grieved at the death of her lord, went unto her
father, and repeatedly urged, O Monarch, the king of Magadha,
saying,--O slayer of all foes, kill thou the slayer of my
husband.--Then, O great king, remembering the conclusion to which we
had come of old we became exceedingly cheerless and fled from Mathura.
Dividing our large wealth into small portions so as to make each
portion easily portable, we fled from fear of Jarasandha, with our
cousins and relatives. Reflecting upon everything, we fled towards the
west. There is a delightful town towards the west called Kusasthali,
adorned by the mountains of Raivata. In that city, O monarch, we took
up our abode. We rebuilt its fort and made it so strong that it has
become impregnable even to the Gods. And from within it even the women
might fight the foe, what to speak of the Yadava heroes without fear of
any kind? O slayer of all foes, we are now living in that city. And, O
tiger of the Kuru race, considering the inaccessibility of that first
of mountains and regarding themselves as having already crossed the
fear of Jarasandha, the descendants of Madhu have become exceedingly
glad. Thus, O king, though possessed of strength and energy, yet from
the oppressions of Jarasandha we have been obliged to repair to the
mountains of Gomanta, measuring three Yojanas in length. Within each
yojana have been established one and twenty posts of armed men. And at
intervals of each yojana are hundred gates with arches which are
defended by valourous heroes engaged in guarding them. And innumerable
Kshatriyas invincible in war, belonging to the eighteen younger
branches of the Yadavas, are employed in defending these works. In our
race, O king, there are full eighteen thousand brothers and cousins.
Ahuka hath had a hundred sons, each of whom is almost like a god (in
prowess), Charudeshna with his brother Chakradeva, Satyaki, myself,
Valadeva the son of Rohini, and my son Samva who is equal unto me in
battle--these seven, O king are Atirathas. Besides these, there are
others, O king, whom I shall presently name. They are Kritavarman,
Anadhrishti, Samika, Samitinjaya, Kanka, Sanku and Kunti. These seven
are Maharathas. There are also two sons of Andhakabhoja, and the old
king himself. Endued with great energy these are all heroes, each
mighty as the thunderbolt. These Maharathas, choosing the middle
country, are now living amongst the Vrishnis. O thou best of the
Bharata line, thou alone art worthy of being an emperor. It behoveth
thee, O Bharata, to establish thy empire over all the Kshatriyas. But
this is my judgment, O king, that thou wilt not be able to celebrate
the Rajasuya sacrifice as long as the mighty Jarasandha liveth. By him
have been immured in his hillfort numerous monarchs, like a lion that
hath deposited the slain bodies of mighty elephants within a cave of
the king of mountains. O slayer of all enemies, king Jarasandha,
desirous of offering in sacrifice hundred monarchs, adored for his
fierce ascetic penances the illustrious god of gods, the lord of Uma.
It is by this means that the kings of the earth have been vanquished by
Jarasandha. And, O best of monarchs, he hath by that means been able to
fulfil the vow he had made relative to his sacrifice. By defeating the
kings with their troops and bringing all of them as captives into this
city, he had swelled its crowds enormously. We also, O king, from fear
of Jarasandha, at one time had to leave Mathura and fly to the city of
Dwaravati. If, O great king, thou desirest to perform this sacrifice,
strive to release the kings confined by Jarasandha, as also to compass
his death, O son of the Kuru race, otherwise this undertaking of thine
can never be completed. O thou foremost of intelligent men if the
Rajasuya is to be performed by thee, you must do this in this way and
not otherwise. This, O king, is my view (on the matter). Do, O sinless
one, as thou thinkest. Under these circumstances, O king, having
reflected upon everything, taking note of causes, tell us what thou
thyself thinkest proper."


SECTION XV

"Yudhishthira said,--'Intelligent as thou art, thou hast said what none
else is capable of saying. There is none else on earth who is settler
of all doubts. Behold, there are kings in every province employed in
benefiting their respective selves. But no one amongst them hath been
able to achieve the imperial dignity. Indeed, the title emperor is
difficult of acquisition. He that knoweth the valour and strength of
others never applaudeth himself. He, indeed, is really worthy of
applause (worship) who, engaged in encounters with his enemies, beareth
himself commendably. O thou supporter of the dignity of the Vrishni
race, man's desires and propensities, like the wide earth itself
adorned with many jewels, are varied and extensive. As experience can
seldom be gained but by travelling in regions remote from one's home,
so salvation can never be attained except by acting according to
principles that are very high, compared with the ordinary level of our
desire and propensities. I regard peace of mind as the highest object
here, for from that quality may proceed my prosperity. In my judgment,
if I undertake to celebrate this sacrifice, I shall never win the
highest reward. O Janardana, endued with energy and intelligence, these
that have been born in our race think that some one amongst them will
at one time become the foremost amongst all Kshatriyas. But, O exalted
one, we also were all frightened by the fear of Jarasandha and, O
sinless one, by the wickedness of that monarch. O thou invincible in
battle, the might of thy arm is my refuge. When, therefore, thou taken
fright at Jarasandha's might, how should I regard myself strong in
comparison with him? Madhava, O thou of the Vrishni race, I am
repeatedly depressed by the thought whether Jarasandha is capable or
not of being slain by thee, by Rama, by Bhimasena, or by Arjuna. But
what shall I say, O Keshava? Thou art my highest authority on
everything.'

"On hearing these words, Bhima well-skilled in speech said,--'That king
who is without exertion, or who being weak and without resources
entereth into hostility with one that is strong, perisheth like an
ant-hill. It may be generally seen, however, that even a king that is
weak may vanquish an enemy that is strong and obtain the fruition of
all his wishes, by wakefulness and by the application of policy. In
Krishna is policy, in myself strength, in Arjuna triumphs. So like the
three (sacrificial) fires that accomplish a sacrifice, we shall
accomplish the death of the king of Magadha.'

"Krishna then said,--'One that is immature in understanding seeketh the
fruition of his desire without an eye to what may happen to him in
future. It is seen that no one forgiveth for that reason a foe that is
of immature understanding and inclined to serve his own interests. It
hath been heard by us that in the krita age, having brought every one
under their subjection, Yauvanaswin by the abolition of all taxes,
Bhagiratha by his kind treatment to his subjects, Kartavirya by the
energy of his asceticism, the lord Bharata by his strength and valour,
and Maruta by his prosperity, all these five became emperors. But, O
Yudhishthira, thou who covetest the imperial dignity deserves it, not
by one but by all these qualities, viz., victory, protection afforded
to thy people, virtue, prosperity, and policy. Know, O bull of the Kuru
race, that Jarasandha, the son of Vrihadratha, is even such (i.e., a
candidate for the imperial dignity). A hundred dynasties of kings have
become unable to oppose Jarasandha. He, therefore, may be regarded to
be an emperor for his strength. Kings that are wearers of jewels
worship Jarasandha (with presents of jewels). But, wicked from his
childhood, he is scarcely satisfied with such worship. Having become
the foremost among all, he attacketh yet with violence kings with
crowns on their heads. Nor is there seen any king from whom he taketh
not tribute. Thus hath he brought under his sway nearly a hundred
kings. How can, O son of Pritha, any weak monarch approach him with
hostile intentions? Confined in the temple of Shiva and offered as
sacrifice unto him like so many animals, do not these monarchs
dedicated unto that god feel the most poignant misery, O bull of the
Bharata race? A Kshatriya that dieth in battle is ever regarded with
respect. Why shall we not, therefore, meet together and oppose
Jarsandha in battle? He hath already brought eighty-six kings; fourteen
only are wanting to complete one hundred. As soon as he obtaineth those
fourteen, he will begin his cruel act. He that shall be to obstruct
that act will surely win blazing renown. And he that will vanquish
Jarasandha will surely become the emperor of all the Kshatriyas.'


SECTION XVI

"Yudhishthira said,--'Desirous of the imperial dignity but acting from
selfish motives and relying upon courage alone, how, O Krishna, can I
despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my
eyes, and thee, O Janardana as my mind. How shall I live, deprived of
my eyes and mind. Yama himself cannot vanquish in battle the mighty
host of Jarasandha that is endued, besides, with terrible valour. What
valour can ye exhibit against it. This affair that promises to
terminate otherwise may lead to great mischief. It is my opinion,
therefore, that the proposed task should not be undertaken. Listen, O
Krishna, to what I for one think. O Janardana, desisting from this act
seemeth to me to be beneficial. My heart to-day is afflicted. The
Rajasuya appeareth to me difficult of accomplishment.'"

Vaisampayana said,--"Arjuna who had obtained that excellent of bows and
that couple of inexhaustible quivers, and that car with that banner, as
also that assembly room, now addressed Yudhishthira and said,--'I have
obtained, O king, a bow and weapons and arrows and energy and allies
and dominions and fame and strength. Those are always difficult of
acquisition, however much they may be desired. Learned men of repute
always praise in good society nobleness of descent. But nothing is
equal to might. Indeed, O monarch, there is nothing I like more than
prowess. Born in a race noted for its valour, one that is without
valour is scarcely worthy of regard. One, however, possessed of valour,
that is born in a race not noted for it, is much superior to the
former. He, O king, is a Kshatriya in every thing who increaseth his
fame and possessions by the subjugation of his enemies. And he that is
possessed of valour, though destitute of all (other) merits, will
vanquish his foes. One, however, that is destitute of valour, though
possessed of every (other) merit, can scarcely accomplish anything.
Every merit exists by the side of valour in an incipient state.
Concentration of attention, exertion and destiny exist as the three
causes of victory. One, however, that is possessed of valour doth not
yet deserve success if he acts carelessly. It is for this that an enemy
endued with strength sometimes suffers death at the hands of his foes.
As meanness overtakes the weak, so folly sometimes overtakes the
strong. A king, therefore, that is desirous of victory, should avoid
both these causes of destruction. If, for the purpose of our sacrifice,
we endeavour to slay Jarasandha and rescue the kings kept by him for a
cruel purpose, there is no higher act which we could employ ourselves
in. If, however, we do not undertake the task, the world will always
think us incompetent. We have certainly the competence, O king! Why
should you, therefore, regard us as incompetent? Those that have become
Munis desirous of achieving tranquillity of souls, obtain yellow robes
with ease. So if we vanquish the foe, the imperial dignity will easily
be ours. We shall, therefore fight the foe.'


SECTION XVII

"Vasudeva said,--'Arjuna hath indicated what the inclination should be
of one that is born in the Bharata race, especially of one who is the
son of Kunti. We know not when death will overtake us, in the night or
in the day. Nor have we ever heard that immortality hath been achieved
by desisting from fight. This, therefore, is the duty of men, viz., to
attack all enemies in accordance with the principles laid down in the
ordinance. This always gives satisfaction to the heart. Aided by good
policy, if not frustrated by Destiny, an undertaking becomes crowned
with success. If both parties aided by such means encounter each other,
one must obtain ascendency over the other, for both cannot win or lose.
A battle however, if directed by bad policy which again is destitute of
the well-known arts, ends in defeat or destruction. If, again, both
parties are equally circumstanced, the result becomes doubtful. Both,
however, cannot win. When such is the case, why should we not, aided by
good policy, directly approach the foe; and destroy him, like the
current of the river uprooting a tree? If, disguising our own faults,
we attack the enemy taking advantage of his loopholes, why should we
not succeed? Indeed, the policy of intelligent men, is that one should
not fight openly with foes that are exceedingly powerful and are at the
head of their well-arrayed forces. This too is my opinion. If, however,
we accomplish our purpose secretly entering the abode of our foe and
attacking his person, we shall never earn obloquy. That bull among
men--Jarasandha--alone enjoyeth unfaded glory, like unto him who is the
self in the heart of every created being. But I see his destruction
before me. Desirous of protecting our relatives we will either slay him
in battle or shall ascend to heaven being ourselves slain in the end by
him.'

"Yudhishthira said--'O Krishna, who is this Jarasandha? What is his
energy and what is his prowess, that having touched thee he hath not
been burnt like an insect at the touch of fire?'

"Krishna said,--'Hear, O monarch, who Jarasandha is; what his energy;
and what is his prowess; and why also he hath been spared by us, even
though he hath repeatedly offended us. There was a mighty king of the
name of Vrihadratha, the lord of the Magadhas. Proud in battle, he had
three Akshauhinis of troops. Handsome and endued with energy, possessed
of affluence and prowess beyond measure, and always bearing on his
person marks indicating installation at sacrifices. He was like a
second Indra. In glory he was like unto Suryya, in forgiveness like
unto the Earth, in wrath like unto the destroyer Yama and in wealth
like unto Vaisravana. And O thou foremost of the Bharata race, the
whole earth was covered by his qualities that descended upon him from a
long line of ancestors, like the rays emerging from the sun. And, O
bull of the Bharata race, endued with great energy that monarch married
two twin daughters of the king of Kasi, both endued with the wealth of
beauty. And that bull among men made an engagement in secret with his
wives that he would love them equally and would never show a preference
for either. And the lord of the earth in the company of his two dearly
loved wives, both of whom suited him well, passed his days in joy like
a mighty elephant in the company of two cow-elephants, or like the
ocean in his personified form between Ganga and Yamuna (also in their
personified forms). The monarch's youth however, passed away in the
enjoyment of his possessions, without any son being born unto him to
perpetuate his line. The best of monarch failed to obtain a son to
perpetuate his race, even by means of various auspicious rites, and
homas, and sacrifices performed with the desire for having an
offspring. One day the king heard that the high-souled Chanda-kausika,
the son of Kakshivat of the illustrious Gautama race, having desisted
from ascetic penances had come in course of his wanderings to his
capital and had taken his seat under the shade of a mango tree. The
king went unto that Muni accompanied by his two wives, and worshipping
him with jewels and valuable presents gratified him highly. That best
of Rishis truthful in speech and firmly attached to truth, then told
the king,--"O king of kings, I have been pleased with thee. O thou of
excellent vows, solicit thou a boon." King Vrihadratha then, with his
wives, bending low unto that Rishi, spoke these words choked with tears
in consequence of his despair of obtaining a child.--"O holy one
forsaking my kingdom I am about to go into the woods to practise
ascetic penances. I am very unfortunate for I have no son. What shall I
do, therefore, with my kingdom or with a boon?"'

"Krishna continued,--'Hearing these words (of the king), the Muni
controlling his outer senses entered into meditation, sitting in the
shade of that very mango tree where he was. And there fell upon the lap
of the seated Muni a mango that was juicy and untouched by the beak of
a parrot or any other bird. That best of Munis, taking up the fruit and
mentally pronouncing certain mantras over it, gave it unto the king as
the means of his obtaining an incomparable offspring. And the great
Muni, possessed also of extraordinary wisdom, addressing the monarch,
said,--"Return, O king, thy wish is fulfilled. Desist, O king, from
going (into the woods)".--Hearing these words of the Muni and
worshipping his feet, the monarch possessed of great wisdom, returned
to his own abode. And recollecting his former promise (unto them) the
king gave, O bull of the Bharata race, unto his two wives that one
fruit. His beautiful queens, dividing that single fruit into two parts,
ate it up. In consequence of the certainty of the realisation of the
Muni's words and his truthfulness, both of them conceived, as an effect
of their having eaten that fruit. And the king beholding them in that
state became filled with great joy. Then, O wise monarch, some time
after, when the time came, each of the queens brought forth a
fragmentary body. And each fragment had one eye, one arm, one leg, half
a stomach, half a face, and half an anus. Beholding the fragmentary
bodies, both the mothers trembled much. The helpless sisters then
anxiously consulted each other, and sorrowfully abandoned those
fragments endued with life. The two midwives (that waited upon the
queens) then carefully wrapping up the still-born (?) fragments went
out of the inner apartments (of the palace) by the back door and
throwing away the bodies, returned in haste. A little while after, O
tiger among men, a Rakshasa woman of the name of Jara living upon flesh
and blood, took up the fragments that lay on a crossing. And impelled
by force of fate, the female cannibal united the fragments for facility
of carrying them away. And, O bull among men, as soon as the fragments
were united they formed a sturdy child of one body (endued with life).
Then, O king, the female cannibal, with eyes expanded in wonder, found
herself unable to carry away that child having a body as hard and
strong as the thunder-bolt. That infant then closing his fists red as
copper and inserting them into its mouth, began to roar terribly as
rain-charged clouds. Alarmed at the sound, the inmates of the palace, O
tiger among men, suddenly came out with the king, O slayer of all foes.
The helpless and disappointed and sad queens also, with breasts full of
milk, also came out suddenly to recover their child. The female
cannibal beholding the queens in that condition and the king too so
desirous of an offspring, and the child was possessed of such strength
thought within herself--I live within dominions of the king who is so
desirous of an offspring. It behoveth not me, therefore, to kill the
infant child of such an illustrious and virtuous monarch. The Rakshasa
woman then, holding the child in her arms like the clouds enveloping
the sun, and assuming a human form, told the king these words,--"O
Vrihadratha, this is thy child. Given to thee by me, O, take it. It
hath been born of both thy wives by virtue of the command of the great
Brahmana. Cast away by the midwives, it hath been protected by me!"'

"Krishna continued,--'O thou foremost of the Bharata race, the handsome
daughters of the king of Kasi, having obtained the child, soon drenched
it with their lacteal streams. The king ascertaining everything, was
filled with joy, and addressing that female cannibal disguised as a
human being possessing the complexion of gold, asked,--O thou of the
complexion of the filament of the lotus, who art thou that givest me
this child? O auspicious one, thou seemest to me as a goddess roaming
at thy pleasure!'


SECTION XVIII

"Krishna continued,--'Hearing these words of the king, the Rakshasa
woman answered--"Blessed be thou, O king of kings. Capable of assuming
any form at will, I am a Rakshasa woman called Jara. I am living, O
king, happily in thy house, worshipped by all. Every day I wander from
house to house of men. Indeed, I was created of old by the Self-create
and was named Grihadevi (the household goddess). Of celestial beauty I
was placed (in the world) for the destruction of the Danavas. He that
with devotion painteth on the walls (of his house) a likeness of myself
endued with youth and in the midst of children, must have prosperity in
his abode; otherwise a household must sustain decay and destruction. O
lord, painted on the walls of thy house is a likeness of myself
surrounded by numerous children. Stationed there I am daily worshipped
with scents and flowers, with incense and edibles and various objects
of enjoyment. Thus worshipped in thy house, I daily think of doing thee
some good in return. It chanced, O virtuous king, that I beheld the
fragmentary bodies of thy son. When these happened to be united by me,
a living child was formed of them. O great king, it hath been so owing
to thy good fortune alone. I have been only the instrument, I am
capable of swallowing the mountain of Meru itself, what shall I say of
the child? I have, however, been gratified with thee in consequence of
the worship I receive in thy house. It is, therefore, O king, that I
have bestowed this child on thee."'

"Krishna continued,--'Having spoken these words, O king, Jara
disappeared there and then. The king having obtained the child then
entered the palace. And the king then caused all the rites of infancy
to be performed on that child, and ordered a festival to be observed by
his people in honour of that Rakshasa woman. And the monarch equal unto
Brahma himself then bestowed a name on his child. And he said that
because the child had been united by Jara, he should be called
(Jarasandha i.e., united by Jara). And the son of the king of Magadha
endued with great energy, began to grow up in bulk and strength like a
fire into which hath been poured libation of clarified butter. And
increasing day by day like the moon in the bright fortnight, the child
began to enhance the joy of his parents.'


SECTION XIX

"Krishna said,--'some time after this, the great ascetic, the exalted
Chandakausika, again came into the country of the Magadhas. Filled with
joy at the advent of the Rishi, king Vrihadratha, accompanied by his
ministers and priest and wives and son, went out to receive him. And, O
Bharata, worshipping the Rishi with water to wash his feet and face,
and with the offerings of Arghya the king then offered his whole
kingdom along with his son for the acceptance of the Rishi. The
adorable Rishi accepting that worship offered by the king, addressing
the ruler of Magadha, O monarch, said with well-pleased heart,--"O
king, I knew all this by spiritual insight. But hear, O king of kings,
what this son of thine will be in future, as also what his beauty,
excellence, strength, and valour will be. Without doubt this son of
thine, growing in prosperity and endued with prowess, will obtain all
these. Like other birds that can never imitate the speed of Vinata's
son (Garuda), the other monarchs of the earth will not be able to equal
in energy this thy son, who will be endued with great valour. And all
those that will stand in his way will certainly be destroyed. Like the
force of the current that can never make the slightest impression upon
the rocky breast of a mountain, weapons hurled at him even by the
celestials will fail to produce the least pain in him. He will blaze
forth above the heads of all that wear crowns on their brows. Like the
sun that dims the lustre of all luminous bodies, this son of thine will
rob all monarchs of their splendour. Even kings that are powerful and
own large armies and numberless vehicles and animals, upon approaching
this son of thine, will all perish as insects upon fire. This child
will seize the growing prosperity of all kings like the ocean receiving
the rivers swollen with the water of the rainy season. Like the huge
earth that bears all kinds of produce, supporting things that are both
good and evil, this child endued with great strength will support all
the four orders of men. And all the kings of the earth will live in
obedience to the commands of this child just as every creature endued
with body live in dependence upon Vayu that is dear as self unto
beings. This prince of Magadha--the mightiest of all men in the
world--will behold with his physical eyes the god of gods called Rudra
or Hara, the slayer of Tripura." O thou slayer of all foes, saying
this, the Rishi, thinking of his own business, dismissed king
Vrihadratha. The lord of the Magadhas then, re-entering his capital,
and calling together his friends and relations, installed Jarasandha,
on the throne. King Vrihadratha then came to feel a great distaste for
worldly pleasures. And after the installation of Jarasandha king
Vrihadratha followed by his two wives became an inmate of an ascetic
asylum in the woods. And, O king, after his father and mothers had
retired into the woods, Jarasandha by his valour brought numerous kings
under his sway.'"

Vaisampayana continued,--"King Vrihadratha, having lived for some time
in the woods and practised ascetic penances, ascended to heaven at last
with his wives. King Jarasandha, also, as uttered by Kausika, having
received those numerous boons ruled his kingdom like a father. Some
time after when king Kansa was slain by Vasudeva, an enmity arose
between him and Krishna. Then, O Bharata, the mighty king of Magadha
from his city of Girivraja, whirling a mace ninety-nine times, hurled
it towards Mathura. At that time Krishna of wonderful deeds was
residing at Mathura. The handsome mace hurled by Jarasandha fell near
Mathura at a distance of ninety-nine yojanas from Gririvraja. The
citizens beholding the circumstance well, went unto Krishna and
informed him of the fall of the mace. The place where the mace fell is
adjacent to Mathura and is called Gadavasan. Jarasandha had two
supporters called Hansa and Dimvaka, both of whom were incapable of
being slain by weapons. Well-conversant with the science of politics
and morality, in counsel they were the foremost of all intelligent men.
I have already told thee everything about that mighty pair. They two
and Jarasandha, I believe, are more than a match for three worlds. O
brave king, it was for this reason that the powerful Kukkura, Andhaka
and Vrishni tribes, acting from motives of policy, did not deem it
proper to fight with him.


SECTION XX

(Jarasandhta-badha Parva)

"Krishna said,--'both Hansa and Dimvaka have fallen; Kansa also with
all his followers has been slain. The time hath, therefore come for the
destruction of Jarasandha. He is incapable of being vanquished in
battle even by all the celestials and the Asuras (fighting together).
We think, however, that he should be vanquished in a personal struggle
with bare arms. In me is policy, in Bhima is strength and in Arjuna is
triumph; and therefore, as prelude to performing the Rajasuya, we will
certainly achieve the destruction of the ruler of Magadha. When we
three approach that monarch in secret, and he will, without doubt, be
engaged in an encounter with one of us. From fear of disgrace, from
covetousness, and from pride of strength he will certainly summon Bhima
to the encounter. Like death himself that slays a person however
swollen with pride, the long-armed and mighty Bhimasena will effect the
destruction of the king. If thou knowest my heart, if thou hast any
faith in me, then make over to me, as a pledge, Bhima and Arjuna
without loss of time!'"

Vaisampayana continued,--"Thus addressed by the exalted one,
Yudhishthira, beholding both Bhima and Arjuna standing with cheerful
faces, replied, saying--'O Achyuta, O Achyuta, thou slayer of all
enemies, say not so. Thou art the lord of the Pandavas! We are
dependent on thee. What thou sayest, O Govinda, is consistent with wise
counsels. Thou never leadest those upon whom Prosperity hath turned her
back. I who stay under thy command regard that Jarasandha is already
slain, that the monarchs confined by him have already been set free,
that the Rajasuya hath already been accomplished by me. O lord of the
universe, O thou best of persons, watchfully act thou so that this task
may be accomplished. Without ye then I dare not live, like a sorrowful
man afflicted with disease, and bereft of the three attributes of
morality, pleasure and wealth. Partha cannot live without Sauri
(Krishna), nor can Sauri live without Partha. Nor is there anything in
the world that is unconquerable by these two, viz., Krishna and Arjuna.
This handsome Bhima also is the foremost of all persons endued with
might. Of great renown, what can he not achieve when with ye two?
Troops, when properly led, always do excellent service. A force without
a leader hath been called inert by the wise. Forces, therefore, should
always be led by experienced commanders. Into places that are low, the
wise always conduct the water. Even fishermen cause the water (of tank)
to run out through holes. (Experienced leaders always lead their forces
noting the loopholes and assailable points of the foe). We shall,
therefore, strive to accomplish our purpose following the leadership of
Govinda conversant with the science of politics, that personage whose
fame hath spread all over the world. For the successful accomplishment
of one's purposes one should ever place Krishna in the van, that
foremost of personages whose strength consists in wisdom and policy and
who possesseth a knowledge of both method and means. For the
accomplishment of one's purpose let, therefore, Arjuna, the son of
Pritha, follow Krishna the foremost of the Yadavas and let Bhima follow
Arjuna. Policy and good fortune and might will (then) bring about
success in a matter requiring valour.'" Vaisampayana said,--"Thus
addressed by Yudhishthira, the trio Krishna, Arjuna and Bhima, all
possessed of great energy, set out for Magadha attired in the garb of
Snataka Brahmanas of resplendent bodies, and blessed by the agreeable
speeches of friends and relatives. Possessed of superior energy and of
bodies already like the Sun, the Moon, and the Fire, inflamed with
wrath at the sad lot of their relative kings, those bodies of theirs
became much more blazing. And the people, beholding Krishna and Arjuna,
both of whom had never before been vanquished in battle, with Bhima in
the van, all ready to achieve the same task, regarded Jarasandha as
already slain. For the illustrious pair (Krishna and Arjuna) were
masters that directed every operation (in the universe), as also all
acts relating to the morality, wealth, and pleasure of every being.
Having set out from the country of the Kurus, they passed through
Kuru-jangala and arrived at the charming lake of lotuses. Passing over
the hills of Kalakuta, they then went on crossing the Gandaki, the
Sadanira (Karatoya), and the Sarkaravarta and the other rivers taking
their rise in the same mountains. They then crossed the delightful
Sarayu and saw the country of Eastern Kosala. Passing over that country
they went to Mithila and then crossing the Mala and Charamanwati, the
three heroes crossed the Ganges and the Sone and went on towards the
east. At last those heroes of unfaded glory arrived at Magadha in the
heart of (the country of) Kushamva. Reaching then the hills of Goratha,
they saw the city of Magadha that was always filled with kine and
wealth and water and rendered handsome with the innumerable trees
standing there.


SECTION XXI

"Vasudeva said,--'behold, O Partha, the great capital of Magadha,
standing in all its beauty. Filled with flocks and herds and its stock
of water never exhausted, and adorned also with fine mansions standing
in excellent array, it is free from every kind of calamity. The five
large hills of Vaihara, Varaha, Vrishava, Rishigiri, and the delightful
Chaitya, all of high peaks and overgrown with tall trees of cool shade
and connected with one another, seem to be jointly protecting the city
of Girivraja. The breasts of the hills are concealed by forests of
delightful and fragrant Lodhras having the ends of their branches
covered with flowers. It was here that the illustrious Gautama of rigid
vows begat on the Sudra woman Ausinari (the daughter of Usinara)
Kakshivat and other celebrated sons. That the race sprung from Gautama
doth yet live under the sway of an ordinary human race (of monarchs) is
only evidence of Gautama's kindness to kings. And, O Arjuna, it was
here that in olden times the mighty monarchs of Anga, and Vanga and
other countries, came to the abode of Gautama, and passed their days in
joy and happiness. Behold, O Partha, those forests of delightful
Pippalas and beautiful Lodhras standing near the side of Gautama's
abode. There dwelt in old days those Nagas, Arvuda and Sakravapin,
those persecutors of all enemies, as also the Naga Swastika and that
other excellent Naga called Manu. Manu himself had ordered the country
of the Magadhas to be never afflicted with drought, and Kaushika and
Manimat also have favoured the country. Owning such a delightful and
impregnable city, Jarasandha is ever bent on seeking the fruition of
his purposes unlike other monarchs. We shall, however, by slaying him
to-day humble his pride.'"

Vaisampayana said,--"Thus saying those brothers of abundant energy,
viz., he of the Vrishni race and the two Pandavas entered the city of
Magadha. They then approached towards the impregnable city of Girivraja
that was full of cheerful and well-fed inhabitants belonging to all the
four orders, and where festivities were perennial. On arriving then at
the gate of the city, the brothers (instead of passing through it)
began to pierce (with their shafts) the heart of the high Chaityaka
peak that was worshipped by the race of Vrihadratha, as also by the
citizens and which delighted the hearts of all the Magadhas. There
Vrihadratha had slain a cannibal called Rishava and having slain the
monster made of his hide three drums which he placed in his own city.
And those drums were such that once beaten their sound lasted one full
month. And the brothers broke down the Chaityaka peak that was
delightful to all the Magadhas, at that point where those drums covered
with celestial flowers used to yield their continuous sound. And
desirous of slaying Jarasandha they seemed by that act of theirs to
place their feet upon the head of their foe. And attacking with their
mighty arms that immovable and huge and high and old and celebrated
peak always worshipped with perfumes and floral wreaths, those heroes
broke it down. And with joyful hearts they then entered the city. And
it so happened that the learned Brahmanas residing within the city saw
many evil omens which they reported to Jarasandha. And the priest
making the king mount an elephant whirled lighted brands about him. And
king Jarasandha also, possessed of great prowess, with a view to
warding of those evils, entered upon the celebration of a sacrifice,
with proper vows and fasts. Meanwhile, O Bharata, the brothers unarmed,
or rather with their bare arms as their only weapons, desirous of
fighting with Jarasandha, entered the capital in the guise of
Brahmanas. They beheld the extraordinary beauty of the shops full of
various edibles and floral wreaths, and supplied with articles of every
variety of various qualities that man can desire. Those best of men,
Krishna, Bhima, and Dhananjaya, beholding in those shops their
affluence, passed along the public road. And endued with great strength
they snatched forcibly from the flower-vendors the garlands they had
exposed for sale. And attired in robes of various colours and decked in
garlands and ear-rings the heroes entered the abode of Jarasandha
possessed of great intelligence, like Himalayan lions eyeing
cattle-folds. And the arms of those warriors, O king, besmeared with
sandal paste, looked like the trunks of sala trees. The people of
Magadha, beholding those heroes looking like elephants, with necks
broad like those of trees and wide chests, began to wonder much. Those
bull among men, passing through three gates that were crowded with men,
proudly and cheerfully approached the king. And Jarasandha rising up in
haste received them with water to wash their feet with, and honey and
the other ingredients of the Arghya--with gifts of kine, and with other
forms of respect. The great king addressing them said,--'Ye are
welcome'! And, O Janamejaya, both Partha and Bhima remained silent at
this. And addressing the monarch Krishna said,--'O king of kings these
two are now in the observance of a vow. Therefore they will not speak.
Silent they will remain till midnight. After that hour they will speak
with thee!' The king then quartering his guests in the sacrificial
apartments retired into his private chambers. And when midnight
arrived, the monarch arrived at the place where his guests attired as
Brahmanas were. For, O King, that ever victorious monarch observed this
vow which was known throughout the Worlds that as soon as he should
hear of the arrival of Snataka Brahmanas at his place, should it be
even at midnight, he would immediately, O Bharata, come out and grant
them an audience. Beholding the strange attire of his guests that best
of kings wondered much. For all that, however, he waited on them
respectfully. Those bulls among men, those slayers of all foes, on the
other hand, O thou best of the Bharata race, beholding king Jarasandha,
said,--'Let salvation be attained by thee, O king, without difficulty.'
And, O tiger among kings, having said this unto the monarch, they stood
looking at each other. And, O king of kings, Jarasandha then said unto
those sons of Pandu and him of the Yadu race, all disguised as
Brahmanas--'Take your seats.' And those bulls among men sat themselves
down, and like the three priests of a great sacrifice blazed forth in
their beauty. And king Jarasandha, O thou of the Kuru race, firmly
devoted to truth, censuring the disguised guests, said unto them,--'It
is well known to me that in the whole world Brahmanas in the observance
of Snataka vow never deck their persons with garlands and fragrant
paste unseasonably. Who are ye, therefore, thus decked with flowers,
and with hands bearing the marks of the bow-string? Attired in coloured
robes and decked unseasonably with flowers and paste, ye give me to
understand that ye are Brahmanas, although ye bear Kshatriya energy.
Tell me truly who ye are. Truth decks even kings. Breaking down the
peak of the Chaityaka hill, why have ye, in disguise, entered (the
city) by an improper gate without fear of the royal wrath? The energy
of a Brahmana dwelleth in his speech, (not in act). This your feat is
not suited to the order to which ye profess to belong. Tell us
therefore, the end ye have in view. Arrived here by such an improper
way, why accept ye not the worship I offer? What is your motive for
coming to me?' Thus addressed by the king, the high-souled Krishna,
well-skilled in speech, thus replied unto the monarch in a calm and
grave voice.

"Krishna said,--'O king, know us for Snataka Brahmanas. Brahmanas and
Kshatriyas and Vaishyas are all, O monarch, competent to observe the
vow of Snataka. This vow, besides, hath (many) especial and general
rules. A Kshatriya observing this vow with especial rules always
achieve prosperity. Therefore, have we decked ourselves with flowers.
Kshatriyas again, O king, exhibit their energy by their arms and not in
speech. It is, therefore, O son of Vrihadratha, that the speeches
uttered by a Kshatriya are never audacious. O monarch, the creator hath
planted his own energy in the aim of the Kshatriya. If thou wishest to
behold it, thou shalt certainly behold it today. These are the rules of
the ordinance, viz., that an enemy's abode should be entered through a
wrong gate and a friend's abode through the right one. And know, O
monarch, that this also is our eternal vow that having entered the
foe's abode for the accomplishment of our purpose, we accept not the
worship offered to us!'


SECTION XXII

"Jarasandha said,--'I do not recollect if I ever acted injuriously
towards ye! Even upon a careful mental scrutiny I fail to see the
injury I did unto ye. When I have never done ye an injury, why, ye
Brahmanas do ye regard me, who am innocent, as your foe? O, answer me
truly, for this, indeed, is the rule followed by the honest. The mind
is pained at the injury to one's pleasure and morality. That Kshatriya
who injures an innocent man's (sources of) pleasure and morality even
if he be otherwise a great warrior and well-versed in all rules of
morality, obtains, without any doubt the fate of sinners (hereafter)
and falls off from prosperity. The practices of the Kshatriyas are the
best of those that are honest in the three worlds. Indeed, those that
are acquainted with morality applaud the Kshatriya practices. Adhering
to those practices of my order with steady soul, I never injure those
that are under me. In bringing this charge, therefore, against me, it
appears that ye speak erroneously!'

"Krishna said,--'O thou of mighty arms, there is a certain person of
the head of a (royal) line who upholdeth the dignity of his race. At
his command have we come against thee. Thou hast brought, O king, many
of the Kshatriyas of the world as captives (to thy city.) Having
perpetrated that wicked wrong how dost thou regard thyself as innocent?
O best of monarchs, how can a king act wrongfully towards other
virtuous kings? But thou, O king, treating other kings with cruelty,
seekest to offer them as sacrifice unto the god Rudra! O son of
Vrihadratha, this sin committed by thee may touch even us, for as we
are virtuous in our practices, we are capable of protecting virtue. The
slaughter of human being as sacrifice unto the gods is never seen. Why
dost thou, therefore, seek to perform a sacrifice unto god Sankara by
slaughtering human beings? Thou art addressing persons belonging to thy
own order as animals (fit for sacrifice)! Fool as thou art, who else, O
Jarasandha, is capable of behaving in this way? One always obtaineth
the fruits of whatever acts one performeth under whatever
circumstances. Therefore, desirous as we are of helping all distressed
people, we have, for the prosperity of our race, come hither to slay
thee, the slaughterer of our relatives. Thou thinkest that there is no
man among the Kshatriyas (equal to thee). This, O king, is a great
error of judgment on thy part. What Kshatriya is there, O king, who
endued with greatness of soul and recollecting the dignity of his own
parentage, would not ascend to eternal heaven that hath not its like
anywhere, falling in open fight? Know O bull among men, that Kshatriyas
engage themselves in battle, as persons installed in sacrifices, with
heaven in view, and vanquish the whole world! Study of the Vedas, great
fame, ascetic penances, and death in battle, are all acts that lead to
heaven. The attainment of heaven by the three other acts may be
uncertain, but death in battle hath that for its certain consequence.
Death in battle is the sure cause of triumph like Indra's. It is graced
by numerous merits. It is for this reason that he of a hundred
sacrifices (Indra) hath become what he is, and by vanquishing the
Asuras he ruleth the universe. Hostility with whom else than thee is so
sure of leading to heaven, proud as thou art of the excessive strength
of thy vast Magadha host? Don't disregard others, O king. Valour
dwelleth in every man. O king of men, there are many men whose valour
may be equal or superior to thine. As long as these are not known, so
long only art thou noted for thy valour. Thy prowess, O king, can be
borne by us. It is, therefore, that I say so. O king of Magadha, cast
off thy superiority and pride in the presence of those that are thy
equals. Go not, O king, with thy children and ministers and army, into
the regions of Yama. Damvodhava, Kartavirya, Uttara, and Vrihadratha,
were kings that met with destruction, along with all their forces, for
having disregarded their superiors. Desirous of liberating the captive
monarchs from thee, know that we are certainly not Brahmanas. I am
Hrishesha otherwise called Sauri, and these two heroes among men are
the sons of Pandu. O king of Magadha, we challenge thee. Fight standing
before us. Either set free all the monarchs, or go thou to the abode of
Yama.'

"Jarasandha said,--'I never make a captive of a king without first
vanquishing him. Who hath been kept here that hath not been defeated in
war? This, O Krishna, it hath been said, is the duty that should be
followed by the Kshatriyas, viz., to bring others under sway by the
exhibition of prowess and then to treat them as slaves. Having gathered
these monarchs with the intention of offering them as sacrifices unto
the god, how shall I, O Krishna, from fear liberate them to-day, when I
recollect also the duty I have recited of a Kshatriya? With troops
against troops arrayed in order of battle, or alone against one, or
against two, or against three, at the same time or separately, I am
ready to fight.'"

Vaisampayana said,--"Having spoken thus, and desiring to fight with
those heroes of terrible achievements, king Jarasandha ordered (his
son) Sahadeva to be installed on the throne. Then, O bull of the
Bharata race, the king, on the eve of battle, thought of his two
generals Kausika and Chitrasena. These two, O king, were formerly
called by everybody in the world of men by the respectful appellations
of Hansa and Dimvaka. And, O monarch, that tiger among men, the lord
Sauri ever devoted to truth, the slayer of Madhu, the younger brother
of Haladhara, the foremost of all persons having their senses under
complete control, keeping in view the command of Brahma and remembering
that the ruler of Magadha was destined to be slain in battle by Bhima
and not by the descendant of Madhu (Yadavas), desired not to slay
himself king Jarasandha, that foremost of all men endued with strength,
that hero possessed of the prowess of a tiger, that warrior of terrible
valour."


SECTION XXIII

Vaisampayana said,--"then that foremost of all speakers, Krishna of the
Yadava race, addressing king Jarasandha who was resolved upon fighting,
said,--'O king, with whom amongst us three dost thou desire to fight?
Who amongst us shall prepare himself for battle (with thee)?' Thus
addressed, the ruler of Magadha, king Jarasandha of great splendour,
expressed his desire for fighting with Bhima. The priest then, bringing
with him the yellow pigment obtained from the cow and garlands of
flowers and other auspicious articles, as also various excellent
medicines for restoring lost consciousness and alleviating pain,
approached Jarasandha, panting for battle. The king Jarasandha, on
whose behalf propitiatory ceremonies with benedictions were performed
by a renowned Brahmana, remembering the duty of a Kshatriya dressed
himself for battle. Taking off his crown and binding his hair properly,
Jarasandha stood up like an ocean bursting its continents. Then the
monarch possessed of terrible prowess, addressing Bhima, said, 'I will
fight with thee. It is better to be vanquished by a superior person.'
And saying this, Jarasandha, that represser of all foes endued, rushed
with great energy at Bhimasena like the Asura Vala of old who rushed at
the chief of the celestials. And the mighty Bhimasena, on whose behalf
the gods had been invoked by Krishna, that cousin of his, having
consulted with advanced towards Jarasandha, impelled by the desire of
fight. Then those tigers among men, those heroes of great prowess, with
their bare arms as their only weapons, cheerfully engaged themselves in
the encounter, each desirous of vanquishing the other. And seizing each
other's arms and twining each other's legs, (at times) they slapped
their arm-pits, causing the enclosure to tremble at the sound. And
frequently seizing each other's necks with their hands and dragging and
pushing it with violence, and each pressing every limb of his body
against every limb of the other, they continued, O exalted one, to slap
their arm-pits (at time). And sometimes stretching their arms and
sometimes drawing them close, and now raising them up and now dropping
them down, they began to seize each other. And striking neck against
neck and forehead against forehead, they caused fiery sparks to come
out like flashes of lightning. And grasping each other in various ways
by means of their arms, and kicking each other with such violence as to
affect the innermost nerves, they struck at each other's breasts with
clenched fists. With bare arms as their only weapons roaring like
clouds they grasped and struck each other like two mad elephants
encountering each other with their trunks. Incensed at each other's
blow, they fought on dragging and pushing each other and fiercely
looking at each other like two wrathful lions. And each striking every
limb of the other with his own and using his arms also against the
other, and catching hold of each other's waist, they hurled each other
to a distance. Accomplished in wrestling, the two heroes clasping each
other with their arms and each dragging the other unto himself, began
to press each other with great violence. The heroes then performed
those grandest of all feats in wrestling called Prishtabhanga, which
consisted in throwing each other down with face towards the earth and
maintaining the one knocked down in that position as long as possible.
And employing his arms, each also performed the feats called
Sampurna-murchcha and Purna-kumbha. At times they twisted each other's
arms and other limbs as if these were vegetable fibres that were to be
twisted into chords. And with clenched fists they struck each other at
times, pretending to aim at particular limbs while the blows descended
upon other parts of the body. It was thus that those heroes fought with
each other. The citizens consisting of thousands, of Brahmanas,
Kshatriyas and Vaisyas and Sudras, and even women and the aged, O tiger
among men, came out and gathered there to behold the fight. And the
crowd became so great that it was one solid mass of humanity with no
space between body and body. The sound the wrestlers made by the
slapping of their arms, the seizing of each other's necks for bringing
each other down, and the grasping of each other's legs for dashing each
other to the ground, became so loud that it resembled the roar of
thunder or of falling cliffs. Both of them were foremost of mighty men,
and both took great delight in such encounter. Desirous of vanquishing
the other, each was on the alert for taking advantage of the slightest
lapse of the other. And, O monarch, the mighty Bhima and Jarasandha
fought terribly on in those lists, driving the crowd at times by the
motions of their hands like Vritra and Vasava of old. Thus two heroes,
dragging each other forward and pressing each other backward and with
sudden jerks throwing each other face downward and sideways, mangled
each other dreadfully. And at times they struck each other with their
knee-joints. And addressing each other loudly in stinging speeches,
they struck each other with clenched fists, the blows descending like a
mass of stone upon each other. With broad shoulders and long arms and
both well-skilled in wrestling encounters, they struck each other with
those long arms of theirs that were like maces of iron. That encounter
of the heroes commenced on the first (lunar) day of the month of Kartic
(October) and the illustrious heroes fought on without intermission and
food, day and night, till the thirteenth lunar day. It was on the night
of the fourteenth of the lunar fortnight that the monarch of Magadha
desisted from fatigue. And O king, Janardana beholding the monarch
tired, addressed Bhima of terrible deeds, and as if to stimulate him
said,--'O son of Kunti, a foe that is fatigued cannot be pressed for if
pressed at such a time he may even die. Therefore, O son of Kunti, this
king should not be oppressed by thee. On the other hand, O bull of the
Bharata race, fight with him with thy arms, putting forth as much
strength only as thy antagonist hath now left!' Then that slayer of
hostile heroes, the son of Pandu, thus addressed by Krishna, understood
the plight of Jarasandha and forthwith resolved upon taking his life.
And that foremost of all men endued with strength, that prince of the
Kuru race, desirous of vanquishing the hitherto unvanquished
Jarasandha, mustered all his strength and courage."


SECTION XXIV

Vaisampayana said,--"thus addressed, Bhima firmly resolved upon slaying
Jarasandha, replied unto Krishna of the Yadu race, saying,--'O tiger of
the Yadu race, O Krishna, this wretch that yet stayeth before me with
sufficient strength and bent upon fight, should not be forgiven by me.'
Hearing these words of Vrikodara (Bhima), that tiger among men,
Krishna, desiring to encourage that hero to accomplish the death of
Jarasandha without any delay, answered,--'O Bhima, exhibit today upon
Jarasandha the strength thou hast luckily derived, the might thou hast
obtained from (thy father), the god Maruta.' Thus addressed by Krishna,
Bhima, that slayer of foes, holding up in the air the powerful
Jarasandha, began to whirl him on high. And, O bull of the Bharata
race, having so whirled him in the air full hundred times, Bhima
pressed his knee against Jarasandha's backbone and broke his body in
twain. And having killed him thus, the mighty Vrikodara uttered a
terrible roar. And the roar of the Pandava mingling with that death
knell of Jarasandha, while he was being broken on Bhima's knee, caused
a loud uproar that struck fear into the heart of every creature. And
all the citizens of Magadha became dumb with terror and many women were
even prematurely delivered. And hearing those roars, the people of
Magadha thought that either the Himavat was tumbling down or the earth
itself was being rent asunder. And those oppressors of all foes then,
leaving the lifeless body of the king at the palace gate where he lay
as one asleep, went out of the town. And Krishna, causing Jarasandha's
car furnished with an excellent flagstaff to be made ready and making
the brothers (Bhima and Arjuna) ride in it, went in and released his
(imprisoned) relatives. And those kings rescued from terrible fate,
rich in the possession of jewels, approaching Krishna made presents
unto him of jewels and gems. And having vanquished his foe, Krishna
furnished with weapons and unwounded and accompanied by the kings (he
had released), came out of Girivraja riding in that celestial car (of
Jarasandha). And he also who could wield the bow with both hands
(Arjuna), who was incapable of being vanquished by any of the monarchs
on earth, who was exceedingly handsome in person and well-skilled in
the destruction of the foe, accompanied by the possessor of great
strength (Bhima), came out of that fort with Krishna driving the car
whereon he rode. And that best of cars, incapable of being vanquished
by any king, ridden in by those warriors Bhima and Arjuna, and driven
by Krishna, looked exceedingly handsome. Indeed, it was upon that car
that Indra and Vishnu had fought of old in the battle (with the Asuras)
in which Taraka (the wife of Vrihaspati) had become the immediate cause
of much slaughter. And riding upon that car Krishna now came out of the
hill-fort. Possessed of the splendour of heated gold, and decked with
rows of jingling bells and furnished with wheels whose clatter was like
the roar of clouds, and ever victorious in battle, and always
slaughtering the foe against whom it was driven, it was that very car
riding upon which Indra had slain ninety-nine Asuras of old. And those
bulls among men (the three cousins) having obtained that car became
exceedingly glad. The people of Magadha, behold the long-armed Krishna
along with the two brothers, seated in that car (of Jarasandha)
wondered much. O Bharata, that car, whereunto were yoked celestial
horses and which possessed the speed of the wind, thus ridden upon by
Krishna, looked exceedingly beautiful. And upon that best of cars was a
flag-staff without being visibly attached thereto, and which was the
product of celestial skill. And the handsome flag-staff, possessed of
the splendour of the rainbow, could be seen from the distance of a
yojana. And Krishna while coming out, thought of Garuda. And Garuda,
thought of by his master, came thither in no time, like a tree of vast
proportions standing in a village worshipped by all. Garuda of immense
weight of body and living upon snakes sat upon that excellent car along
with the numberless open-mouthed and frightfully-roaring creatures on
its flag-staff. And thereupon that best of cars became still more
dazzling with its splendour and was as incapable of being looked at by
created being as the midday sun surrounded by a thousand rays. And, O
king, such was that best of flag-staffs of celestial make that it never
struck against any tree nor could any weapon injure it at all even
though visible to men's eyes. And Achyuta, that tiger among men, riding
with the two sons of Pandu upon that celestial car, the clatter of
whose wheels was like the roar of the clouds, came out of Girivraja.
The car upon which Krishna rode had been obtained by king Vasu from
Vasava, and from Vasu by Vrihadratha, and from the latter in due course
by king Jarasandha. And he of long arms and eyes like lotus-petals and
possessed of illustrious reputation, coming out of Girivraja, stopped
(for some time) on a level plain outside the town. And, O king, all the
citizens then, with the Brahmanas at their head, hastened thither to
adore him with due religious rites. And the kings who had been released
from confinement worshipped the slayer of Madhu with reverence, and
addressing him with eulogies said,--'O thou of long arms, thou hast
to-day rescued us, sunk in the deep mire of sorrow in the hand of
Jarasandha. Such an act of virtue by thee, O son of Devaki, assisted by
the might of Bhima and Arjuna, is most extraordinary. O Vishnu,
languishing as we all were in the terrible hill-fort of Jarasandha, it
was verily from sheer good fortune alone that thou hast rescued us, O
son of the Yadu race, and achieved thereby a remarkable reputation. O
tiger among men, we bow down to thee. O, command us what we shall do.
However difficult of accomplishment, thy command being made known to
us, O lord (Krishna), it will at once be accomplished by us.' Thus
addressed by the monarchs, the high-souled Hrishikesa gave them every
assurance and said,--'Yudhishthira is desirous of performing the
sacrifice of Rajasuya. That monarch, ever guided by virtue, is
solicitous of acquiring the imperial dignity. Having known this from me
assist ye him in his endeavours.' Then, O king, all those monarchs with
joyous hearts accepted the words of Krishna, saying,--'So be it!' And
saying this, those lords of earth made presents of jewels unto him of
the Dasarha race. And Govinda, moved by kindness towards them, took a
portion of those presents.

"Then the son of Jarasandha, the high-souled Sahadeva, accompanied by
his relatives and the principal officers of state, and with his priest
in front came thither. And the prince, bending himself low and making
large presents of jewels and precious stones, worshipped Vasudeva, that
god among men. Then that best of men, Krishna, giving every assurance
unto the prince afflicted with fear, accepted those presents of his of
great value. And Krishna joyfully installed the prince there and then
in the sovereignty of Magadha. And the strong-armed and illustrious son
of Jarasandha, thus installed on the throne by those most exalted of
men and having obtained the friendship of Krishna and treated with
respect and kindness by the two sons of Pritha, re-entered the city of
his father. And that bull amongst men, Krishna, accompanied by the sons
of Pritha and graced with great good fortune, left the city of Magadha,
laden with numerous jewels. Accompanied by the two sons of Pandu,
Achyuta (Krishna) arrived at Indraprastha, and approaching Yudhishthira
joyfully addressing that monarch said,--'O best of kings, from good
fortune, the mighty Jarasandha hath been slain by Bhima, and the kings
confined (at Girivraja) have been all set free. From good fortune also,
these two, Bhima and Dhananjaya, are well and arrived, O Bharata, at
their own city unwounded.' Then Yudhishthira worshipped Krishna as he
deserved and embraced Bhima and Arjuna in joy. And the monarch who had
no enemy, having obtained victory through the agency of his brothers in
consequence of the death of Jarasandha, gave himself up to pleasure and
merriment with all his brothers. And the oldest son of Pandu
(Yudhisthira) together with his brothers approached the kings who had
come to Indraprastha and entertaining and worshipping them, each
according to his age, dismissed them all. Commanded by Yudhishthira
those kings with joyful hearts, set out for their respective countries
without loss of time, riding upon excellent vehicles. Thus, O king, did
that tiger among men, Janardana of great intelligence, caused his foe
Jarasandha to be slain through the instrumentality of the Pandavas.
And, O Bharata, that chastiser of all foes having thus caused
Jarasandha to be slain, took leave of Yudhishthira and Pritha, and
Draupadi and Subhadra, and Bhimasena and Arjuna and the twins Nakula
and Sahadeva. After taking leave of Dhananjaya also, he set out for his
own city (of Dwarka), riding upon that best of cars of celestial make,
possessed of the speed of the mind and given unto him by Yudhishthira,
filling the ten points of the horizon with the deep rattle of its
wheels. And, O bull of the Bharata race, just as Krishna was on the
point of setting out, the Pandavas with Yudhishthira at their head
walked round that tiger among men who was never fatigued with exertion.

"And after the illustrious Krishna, the son of Devaki, had departed
(from Indraprastha) having acquired that great victory and having also
dispelled the fears of the kings, that feat, O Bharata, swelled the
fame of the Pandavas. And, O king, the Pandavas passed their days,
continuing to gladden the heart of Draupadi. And at that time, whatever
was proper and consistent with virtue, pleasure, and profit, continued
to be properly executed by king Yudhishthira in the exercise of his
duties of protecting his subjects."


SECTION XXV

(Digvijaya Parva)

Vaisampayana said,--"Arjuna, having obtained that best of bows and that
couple of inexhaustible quivers and that car and flag-staff, as also
that assembly-house, addressing Yudhisthira said,--'Bow, weapons, great
energy, allies, territory, fame, army--those, O king, difficult of
acquisition however desirable, have all been obtained by me. I think,
therefore, that what should now be done is for the swelling up of our
treasury. I desire, O best of monarchs, to make the kings (of the
earth) pay tributes to us. I desire to set out, in an auspicious moment
of a holy day of the moon under a favourable constellation for the
conquest of the direction that is presided over by the Lord of
treasures (viz. the North).'"

Vaisampayana continued,--"King Yudhisthira the just, hearing these
words of Dhananjaya, replied unto him in a grave and collected tone,
saying,--'O bull of the Bharata race, set thou out, having made holy
Brahmanas utter benedictions on thee, to plunge thy enemies in sorrow
and to fill thy friend with joy. Victory, O son of Pritha, will surely
be thine, and thou wilt surely obtain thy desires fulfilled.'

"Thus addressed, Arjuna, surrounded by a large host, set out in that
celestial car of wonderful achievements he had obtained from Agni. And
Bhimasena also, and those bull among men, the twins, dismissed with
affection by Yudhishthira the just set out, each at the head of a large
army. And Arjuna, the son of the chastiser of Paka then brought under
subjugation that direction (the North) which was presided over by the
Lord of treasures. And Bhimasena overcome by force the East and
Sahadeva the South, and Nakula, O king, acquainted with all the
weapons, conquered the West. Thus while his brothers were so employed,
the exalted king Yudishthira the just stayed within Khandavaprastha in
the enjoyment of great affluence in the midst of friends and relatives."

"Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy
mother, as thou art to me, so is Yudhishthira also. I shall do all
this. Tell me, what else I may do for thee.'"


SECTION XXVI

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. Thence, surrounded by the kings and the peoples he had
subjugated, the hero marched against king Viswagaswa--that bull of
Puru's race. Having vanquished in battle the brave mountaineers, who
were all great warriors, the son of Pandu, O king, then occupied with
the help of his troops, the town protected by the Puru king. Having
vanquished in battle the Puru king, as also the robber tribes of the
mountains, the son of Pandu brought under his sway the seven tribes
called Utsava-sanketa. That bull of the Kshatriya race then defeated
the brave Kshatriyas of Kashmira and also king Lohita along with ten
minor chiefs. Then the Trigartas, the Daravas, the Kokonadas, and
various other Kshatriyas, O king, advanced against the son of Pandu.
That Prince of the Kuru race then took the delightful town of Avisari,
and then brought under his sway Rochamana ruling in Uraga. Then the son
of Indra (Arjuna), putting forth his might, pressed the delightful town
of Singhapura that was well-protected with various weapons. Then
Arjuna, that bull amongst the son of Pandu, at the head of all his
troops, fiercely attacked the regions called Suhma and Sumala. Then the
son of Indra, endued with great prowess, after pressing them with great
force, brought the Valhikas always difficult of being vanquished, under
his sway. Then Falguna, the son of Pandu, taking with him a select
force, defeated the Daradas along with the Kambojas. Then the exalted
son of Indra vanquished the robber tribes that dwelt in the
north-eastern frontier and those also that dwelt in the woods. And, O
great king, the son of Indra also subjugated the allied tribes of the
Lohas, the eastern Kambojas, and northern Rishikas. And the battle with
the Rishikas was fierce in the extreme. Indeed, the fight that took
place between them and the son of Pritha was equal to that between the
gods and the Asuras in which Taraka (the wife of Vrihaspati) had become
the cause of so much slaughter. And defeating, O king, the Rishikas in
the field of battle, Arjuna took from them as tribute eight horses that
were of the colour of the parrot's breast, as also other horses of the
hues of the peacock, born in northern and other climes and endued with
high speed. At last having conquered all the Himalayas and the Nishkuta
mountains, that bull among men, arriving at the White mountains,
encamped on its breast."


SECTION XXVII

Vaisampayana said,--"that heroic and foremost of the Pandavas endued
with great energy, crossing the White mountains, subjugated the country
of the Limpurushas ruled by Durmaputra, after a collision involving a
great slaughter of Kshatriyas, and brought the region under his
complete sway. Having reduced that country, the son of Indra (Arjuna)
with a collected mind marched at the head of his troops to the country
called Harataka, ruled by the Guhakas. Subjugating them by a policy of
conciliation, the Kuru prince beheld (in that region) that excellent of
lakes called Manasa and various other lakes and tanks sacred to the
Rishis. And the exalted prince having arrived at the lake Manasa
conquered the regions ruled by the Gandharvas that lay around the
Harataka territories. Here the conqueror took, as tribute from the
country, numerous excellent horses called Tittiri, Kalmasha, Manduka.
At last the son of the slayer of Paka, arriving in the country of North
Harivarsha desired to conquer it. Thereupon certain frontier-guards of
huge bodies and endued with great strength and energy, coming to him
with gallant hearts, said, 'O son of Pritha, this country can be never
conquered by thee. If thou seekest thy good, return hence. He that
entereth this region, if human, is sure to perish. We have been
gratified with thee; O hero, thy conquests have been enough. Nor is
anything to be seen here, O Arjuna, that may be conquered by thee. The
Northern Kurus live here. There cannot be war here. Even if thou
enterest it, thou will not be able to behold anything, for with human
eyes nothing can be seen here. If, however thou seekest anything else,
O Bharata tell us, O tiger among men, so that we may do thy bidding.'
Thus addressed by them, Arjuna smilingly addressing them, said,--'I
desire the acquisition of the imperial dignity by Yudhishthira the
just, of great intelligence. If your land is shut against human beings,
I shall not enter it. Let something be paid unto Yudhishthira by ye as
tribute.' Hearing these words of Arjuna, they gave him as tribute many
cloths and ornaments of celestial make, silks of celestial texture and
skins of celestial origin.

"It was thus that tiger among men subjugated the countries that lay to
the North, having fought numberless battles with both Kshatriya and
robber tribes. And having vanquished the chiefs and brought them under
his sway he exacted from them much wealth, various gems and jewels, the
horses of the species called Tittiri and Kalmasha, as also those of the
colour of the parrot's wings and those that were like the peacocks in
hue and all endued with the speed of the wind. And surrounded, O king,
by a large army consisting of the four kinds of forces, the hero came
back to the excellent city of Sakraprastha. And Partha offered the
whole of that wealth, together with the animals he had brought, unto
Yudhishthira the just. And commanded by the monarch, the hero retired
to a chamber of the palace for rest."


SECTION XXVIII

Vaisampayana said,--"in the meantime, Bhimasena also endued with great
energy, having obtained the assent of Yudhishthira the just marched
towards the eastern direction. And the tiger among the Bharatas,
possessed of great valour and ever increasing the sorrows of his foes,
was accompanied by a mighty host with the full complement of elephants
and horses and cars, well-armed and capable of crushing all hostile
kingdoms. That tiger among men, the son of Pandu, going first into the
great country of the Panchalas, began by various means to conciliate
that tribe. Then that hero, that bull of the Bharata race, within a
short time, vanquished the Gandakas and the Videhas. That exalted one
then subjugated the Dasarnas. There in the country of the Dasarnas, the
king called Sudharman with his bare arms fought a fierce battle with
Bhimasena. And Bhimasena, beholding that feat of the illustrious king,
appointed the mighty Sudharman as the first in command of his forces.
Then Bhima of terrible prowess marched towards the east, causing the
earth itself to tremble with the tread of the mighty host that followed
him. Then that hero who in strength was the foremost of all strong men
defeated in battle Rochamana, the king of Aswamedha, at the head of all
his troops. And the son of Kunti, having vanquished that monarch by
performing feats that excelled in fierceness, subjugated the eastern
region. Then that prince of the Kuru race, endued with great prowess
going into the country of Pulinda in the south, brought Sukumara and
the king Sumitra under his sway. Then, O Janamejaya, that bull in the
Bharata race, at the command of Yudhishthira the just marched against
Sisupala of great energy. The king of Chedi, hearing of the intentions
of the son of Pandu, came out of his city. And that chastiser of all
foes then received the son of Pritha with respect. Then, O king, those
bulls of the Chedi and the Kuru lines, thus met together, enquired
after each other's welfare. Then, O monarch, the king of Chedi offered
his kingdom unto Bhima and said smilingly,--'O sinless one, upon what
art thou bent?' And Bhima thereupon represented unto him the intentions
of king Yudhishthira. And Bhima dwelt there, O king, for thirty nights,
duly entertained by Sisupala. And after this he set out from Chedi with
his troops and vehicles."


SECTION XXIX

Vaisampayana said,--"that chastiser of all foes then vanquished king
Srenimat of the country of Kumara, and then Vrihadvala, the king of
Kosala. Then the foremost of the sons of Pandu, by performing feats
excelling in fierceness, defeated the virtuous and mighty king
Dirghayaghna of Ayodhya. And the exalted one then subjugated the
country of Gopalakaksha and the northern Kosalas and also the king of
Mallas. And the mighty one, arriving then in the moist region at the
foot of the Himalayas soon brought the whole country under his sway.
And that bull of Bharata race brought under control in this way diverse
countries. And endued with great energy and in strength the foremost of
all strong men, the son of Pandu next conquered the country of
Bhallata, as also the mountain of Suktimanta that was by the side of
Bhallata. Then Bhima of terrible prowess and long arms, vanquishing in
battle the unretreating Suvahu the king of Kasi, brought him under
complete sway. Then that bull among the sons of Pandu overcame in
battle, by sheer force, the great king Kratha reigning in the region
lying about Suparsa. Then the hero of great energy vanquished the
Matsya and the powerful Maladas and the country called Pasubhumi that
was without fear or oppression of any kind. And the long-armed hero
then, coming from that land, conquered Madahara, Mahidara, and the
Somadheyas, and turned his steps towards the north. And the mighty son
of Kunti then subjugated, by sheer force, the country called
Vatsabhumi, and the king of the Bhargas, as also the ruler of the
Nishadas and Manimat and numerous other kings. Then Bhima, with
scarcely any degree of exertion and very soon, vanquished the southern
Mallas and the Bhagauanta mountains. And the hero next vanquished, by
policy alone, the Sarmakas and the Varmakas. And that tiger among men
then defeated with comparative ease that lord of earth, Janaka the king
of the Videhas. And the hero then subjugated strategically the Sakas
and the barbarians living in that part of the country. And the son of
Pandu, sending forth expeditions from Videha, conquered the seven kings
of the Kiratas living about the Indra mountain. The mighty hero then,
endued with abundant energy, vanquished in battle the Submas and the
Prasuhmas. And winning them over to his side, the son of Kunti,
possessed of great strength, marched against Magadha. On his way he
subjugated the monarchs known by the names of Danda and Dandadhara. And
accompanied by those monarchs, the son of Pandu marched against
Girivraja. After bringing the son of Jarasandha under his sway by
conciliation and making him pay tribute, the hero then accompanied by
the monarchs he had vanquished, marched against Kansa. And making the
earth tremble by means of his troops consisting of the four kinds of
forces, the foremost of the Pandavas then encountered Karna that slayer
of foes. And, O Bharata, having subjugated Karna and brought him under
his sway, the mighty hero then vanquished the powerful king of the
mountainous regions. And the son of Pandu then slew in a fierce
encounter, by the strength of his arms, the mighty king who dwelt in
Madagiri. And the Pandava then, O king, subjugated in battle those
strong and brave heroes of fierce prowess, viz., the heroic and mighty
Vasudeva, the king of Pundra and king Mahaujah who reigned in
Kausika-kachchha, and then attacked the king of Vanga. And having
vanquished Samudrasena and king Chandrasena and Tamralipta, and also
the king of the Karvatas and the ruler of the Suhmas, as also the kings
that dwelt on the sea-shore, that bull among the Bharatas then
conquered all Mlechchha tribes. The mighty son of the wind-god having
thus conquered various countries, and exacting tributes from them all
advanced towards Lohity. And the son of Pandu then made all the
Mlechchha kings dwelling in the marshy regions on the sea-coast, pay
tributes and various kinds of wealth, and sandal wood and aloes, and
clothes and gems, and pearls and blankets and gold and silver and
valuable corals. The Mlechchha kings showered upon the illustrious son
of Kunti a thick downpour of wealth consisting of coins and gems
counted by hundreds of millions. Then returning to Indraprastha, Bhima
of terrible prowess offered the whole of that wealth unto king
Yudhisthira the just."


SECTION XXX

Vaisampayana said,--"thus also Sahadeva, dismissed with affection by
king Yudhisthira the just, marched towards the southern direction
accompanied by a mighty host. Strong in strength, that mighty prince of
the Kuru race, vanquishing completely at the outset the Surasenas,
brought the king of Matsya under his sway. And the hero then, defeating
Dantavakra, the mighty king of the Adhirajas and making him pay
tribute, re-established him on his throne. The prince then brought
under his sway Sukumara and then king Sumitra, and he next vanquished
the other Matsyas and then the Patacharas. Endued with great
intelligence, the Kuru warrior then conquered soon enough the country
of the Nishadas and also the high hill called Gosringa, and that lord
of earth called Srenimat. And subjugating next the country called
Navarashtra, the hero marched against Kuntibhoja, who with great
willingness accepted the sway of the conquering hero. And marching
thence to the banks of the Charmanwati, the Kuru warrior met the son of
king Jamvaka, who had, on account of old hostilities, been defeated
before by Vasudeva. O Bharata, the son of Jamvaka gave battle to
Sahadeva. And Sahadeva defeating the prince marched towards the south.
The mighty warrior then vanquished the Sekas and others, and exacted
tributes from them and also various kinds of gems and wealth. Allying
himself with the vanquished tribes the prince then marched towards the
countries that lay on the banks of the Narmada. And defeating there in
battle the two heroic kings of Avanti, called Vinda and Anuvinda,
supported by a mighty host, the mighty son of the twin gods exacted
much wealth from them. After this the hero marched towards the town of
Bhojakata, and there, O king of unfading glory, a fierce encounter took
place between him and the king of that city for two whole days. But the
son of Madri, vanquishing the invincible Bhismaka, then defeated in
battle the king of Kosala and the ruler of the territories lying on the
banks of the Venwa, as also the Kantarakas and the kings of the eastern
Kosalas. The hero then defeating both the Natakeyas and the Heramvaks
in battle, and subjugating the country of Marudha, reduced Munjagrama
by sheer strength. And the son of Pandu then vanquished the mighty
monarchs of the Nachinas and the Arvukas and the various forest king of
that part of the country. Endued with great strength the hero then
reduced to subjection king Vatadhipa. And defeating in battle the
Pulindas, the hero then marched southward. And the younger brother of
Nakula then fought for one whole day with the king of Pandrya. The
long-armed hero having vanquished that monarch marched further to the
south. And then he beheld the celebrated caves of Kishkindhya and in
that region fought for seven days with the monkey-kings Mainda and
Dwivida. Those illustrious kings however, without being tired in the
encounter, were gratified with Sahadeva. And joyfully addressing the
Kuru prince, they said,--'O tiger among the sons of Pandu, go hence,
taking with the tribute from us all. Let the mission of the king
Yudhishthira the just possessed of great intelligence, be accomplished
without hindrance.' And taking jewels and gems from them all, the hero
marched towards the city of Mahishmati, and there that bull of men did
battle with king Nila. The battle that took place between king Nila and
the mighty Sahadeva the son of Pandu, that slayer of hostile heroes,
was fierce and terrible. And the encounter was an exceedingly bloody
one, and the life of the hero himself was exposed to great risk, for
the god Agni himself assisted king Nila in that fight. Then the cars,
heroes, elephants, and the soldiers in their coats of mail of
Sahadeva's army all appeared to be on fire. And beholding this the
prince of the Kuru race became exceedingly anxious. And, O Janamejaya,
at sight of this the hero could not resolve upon what he should do."

Janamejaya said,--"O regenerate one, why was it that the god Agni
become hostile in battle unto Sahadeva, who was fighting simply for the
accomplishment of a sacrifice (and therefore, for the gratification of
Agni himself)?"

Vaisampayana said,--"It is said, O Janamejaya, that the god Agni while
residing in Mahishmati, earned the reputation of a lover. King Nila had
a daughter who was exceedingly beautiful. She used always to stay near
the sacred fire of her father, causing it to blaze up with vigour. And
it so happened that king Nila's fire, even if fanned, would not blaze
up till agitated by the gentle breath of that girl's fair lips. And it
was said in King Nila's palace and in the house of all his subjects
that the god Agni desired that beautiful girl for his bride. And it so
happened that he was accepted by the girl herself. One day the deity
assuming the form of a Brahmana, was happily enjoying the society of
the fair one, when he was discovered by the king. And the virtuous king
thereupon ordered the Brahmana to be punished according to law. At this
the illustrious deity flamed up in wrath. And beholding this, the king
wondered much and bent his head low on the ground. And after some time
the king bowing low bestowed the daughter of his upon the god Agni,
disguised as a Brahmana. And the god Vibhabasu (Agni) accepting that
fair-browed daughter of king Nila, became gracious unto that monarch.
And Agni, the illustrious gratifier of all desires also asked the
monarch to beg a boon of him. And the king begged that his troops might
never be struck with panic while engaged in battle. And from that time,
O king, those monarchs who from ignorance of this, desire to subjugate
king Nila's city, are consumed by Hutasana (Agni). And from that time,
O perpetuator of the Kuru race, the girls of the city of Mahishmati
became rather unacceptable to others (as wives). And Agni by his boon
granted them sexual liberty, so that the women of that town always roam
about at will, each unbound to a particular husband. And, O bull of the
Bharata race, from that time the monarchs (of other countries) forsake
this city for fear of Agni. And the virtuous Sahadeva, beholding his
troops afflicted with fear and surrounded by flames of fire, himself
stood there immovable as a mountain. And purifying himself and touching
water, the hero (Sahadeva) then addressed Agni, the god that
sanctifieth everything, in these words,--

"'I bow unto thee, O thou whose track is always marked with smoke.
These my exertions are all for thee. O thou sanctifier of all, thou art
the mouth of the gods and thou art Sacrifice personified. Thou art
called Pavaka because thou sanctifiest everything, and thou art
Havyavahana, because thou carriest the clarified butter that is poured
on thee. The Veda have sprung for ministering unto thee, and,
therefore, thou art called Jataveda. Chief of the gods as thou art,
thou art called Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana,
Sikhi, Vaiswanara, Pingesa, Plavanga, Bhuritejah. Thou art he from whom
Kumara (Kartikeya) had his origin; thou art holy; thou art called
Rudragarva and Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu
grant me life, let Earth grant me nourishment and strength, and let
Water grant me prosperity. O Agni, thou who art the first cause of the
waters, thou who art of great purity, thou for ministering unto whom
the Vedas have sprung, thou who art the foremost of the deities, thou
who art their mouth, O purify me by thy truth. Rishis and Brahmanas,
Deities and Asuras pour clarified butter every day, according to the
ordinance into thee during sacrifices. Let the rays of truth emanating
from thee, while thou exhibitest thyself in those sacrifices, purify
me. Smoke-bannered as thou art and possessed of flames, thou great
purifier from all sins born of Vayu and ever present as thou art in all
creatures, O purify me by the rays of thy truth. Having cleansed myself
thus cheerfully, O exalted one, do I pray unto thee. O Agni, grant me
now contentment and prosperity, and knowledge and gladness.'"

Vaisampayana continued.--"He that will pour clarified butter into Agni
reciting these mantras, will ever be blessed with prosperity, and
having his soul under complete control will also be cleansed from all
his sins.

"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. The virtuous prince, while staying in
the kingdom of Saurashtra sent an ambassador unto king Rukmin of
Bhishmaka within the territories of Bhojakata, who, rich in possessions
and intelligence, was the friend of Indra himself. And the monarch
along with his son, remembering their relationship with Krishna,
cheerfully accepted, O king, the sway of the son of Pandu. And the
master of battle then, having exacted jewels and wealth from king
Rukmin, marched further to the south. And, endued with great energy and
great strength, the hero then reduced to subjection, Surparaka and
Talakata, and the Dandakas also. The Kuru warrior then vanquished and
brought under his subjection numberless kings of the Mlechchha tribe
living on the sea coast, and the Nishadas and the cannibals and even
the Karnapravarnas, and those tribes also called the Kalamukhas who
were a cross between human beings and Rakshasas, and the whole of the
Cole mountains, and also Surabhipatna, and the island called the Copper
island, and the mountain called Ramaka. The high-souled warrior, having
brought under subjection king Timingila, conquered a wild tribe known
by the name of the Kerakas who were men with one leg. The son of Pandu
also conquered the town of Sanjayanti and the country of the Pashandas
and the Karahatakas by means of his messengers alone, and made all of
them pay tributes to him. The hero brought under his subjection and
exacted tributes from the Paundrayas and the Dravidas along with the
Udrakeralas and the Andhras and the Talavanas, the Kalingas and the
Ushtrakarnikas, and also the delightful city of Atavi and that of the
Yavanas. And, O king of kings, that slayer of all foes, the virtuous
and intelligent son of Madri having arrived at the sea-shore, then
despatched with great assurance messengers unto the illustrious
Vibhishana, the grandson of Pulastya. And the monarch willingly
accepted the sway of the son of Pandu, for that intelligent and exalted
king regarded it all as the act of Time. And he sent unto the son of
Pandu diverse kinds of jewels and gems, and sandal and also wood, and
many celestial ornaments, and much costly apparel, and many valuable
pearls. And the intelligent Sahadeva, accepting them all, returned to
his own kingdom.

"Thus it was, O king, that slayer of all foes, having vanquished by
conciliation and war numerous kings and having also made them pay
tribute, came back to his own city. The bull of the Bharata race,
having presented the whole of that wealth unto king Yudhisthira the
just regarded himself, O Janamejaya, as crowned with success and
continued to live happily."


SECTION XXXI

Vaisampayana said,--"I shall now recite to you the deeds and triumphs
of Nakula, and how that exalted one conquered the direction that had
once been subjugated by Vasudeva. The intelligent Nakula, surrounded by
a large host, set out from Khandavaprastha for the west, making this
earth tremble with the shouts and the leonine roars of the warriors and
the deep rattle of chariot wheels. And the hero first assailed the
mountainous country called Rohitaka that was dear unto (the celestial
generalissimo) Kartikeya and which was delightful and prosperous and
full of kine and every kind of wealth and produce. And the encounter
the son of Pandu had with the Mattamyurakas of that country was fierce.
And the illustrious Nakula after this, subjugated the whole of the
desert country and the region known as Sairishaka full of plenty, as
also that other one called Mahetta. And the hero had a fierce encounter
with the royal sage Akrosa. And the son of Pandu left that part of the
country having subjugated the Dasarnas, the Sivis, the Trigartas, the
Amvashtas, the Malavas, the five tribes of the Karnatas, and those
twice born classes that were called the Madhyamakeyas and Vattadhanas.
And making circuitous journey that bull among men then conquered the
(Mlechcha) tribes called the Utsava-sanketas. And the illustrious hero
soon brought under subjection the mighty Gramaniya that dwelt on the
shore of the sea, and the Sudras and the Abhiras that dwelt on the
banks of the Saraswati, and all those tribes that lived upon fisheries,
and those also that dwelt on the mountains, and the whole of the
country called after the five rivers, and the mountains called Amara,
and the country called Uttarayotisha and the city of Divyakutta and the
tribe called Dwarapala. And the son of Pandu, by sheer force, reduced
to subjection the Ramathas, the Harahunas, and various kings of the
west. And while staying there Nakula sent, O Bharata, messengers unto
Vasudeva. And Vasudeva with all the Yadavas accepted his sway. And the
mighty hero, proceeding thence to Sakala, the city of the Madras, made
his uncle Salya accept from affection the sway of the Pandavas. And, O
monarch, the illustrious prince deserving the hospitality and
entertainment at his uncle's hands, was well entertained by his uncle.
And skilled in war, the prince, taking from Salya a large quantity of
jewels and gems, left his kingdom. And the son of Pandu then reduced to
subjection the fierce Mlechchas residing on the sea coast, as also the
wild tribes of the Palhavas, the Kiratas, the Yavanas, and the Sakas.
And having subjugated various monarchs, and making all of them pay
tributes, Nakula that foremost of the Kurus, full of resources,
retraced his way towards his own city. And, O king, so great was the
treasure which Nakula brought that ten thousand camels could carry it
with difficulty on their backs. And arriving at Indraprastha, the
heroic and fortunate son of Madri presented the whole of that wealth
unto Yudhishthira.

"Thus, O king, did Nakula subjugate the countries that lay to the
west--the direction that is presided over by the god Varuna, and that
had once before been subjugated by Vasudeva himself!"


SECTION XXXII

(Rajasuyika Parva)

Vaisampayana said,--"in consequence of the protection afforded by
Yudhisthira the just, and of the truth which he ever cherished in his
behaviour, as also of the check under which he kept all foes, the
subjects of that virtuous monarch were all engaged in their respective
avocations. And by reason of the equitable taxation and the virtuous
rule of the monarch, clouds in his kingdom poured as much rain as the
people desired, and the cities and the town became highly prosperous.
Indeed as a consequence of the monarch's acts every affair of the
kingdom, especially cattle breeding, agriculture and trade prospered
highly. O king, during those days even robbers and cheats never spoke
lies amongst themselves, nor they that were the favourites of the
monarch. There were no droughts and floods and plagues and fires and
premature deaths in those days of Yudhishthira devoted to virtue. And
it was only for doing agreeable services, or for worshipping, or for
offering tributes that would not impoverish, that other kings used to
approach Yudhisthira (and not for hostility or battle.) The large
treasure room of the king became so much filled with hoards of wealth
virtuously obtained that it could not be emptied even in a hundred
years. And the son of Kunti, ascertaining the state of his treasury and
the extent of his possessions, fixed his heart upon the celebration of
a sacrifice. His friends and officers, each separately and all
together, approaching him said,--'The time hath come, O exalted one,
for thy sacrifice. Let arrangements, therefore, be made without loss of
time.' While they were thus talking, Hari (Krishna), that omniscient
and ancient one, that soul of the Vedas, that invincible one as
described by those that have knowledge, that foremost of all lasting
existences in the universe, that origin of all things, as also that in
which all things come to be dissolved, that lord of the past, the
future, and the present Kesava--the slayer of Kesi, and the bulwark of
all Vrishnis and the dispeller of all fear in times of distress and the
smiter of all foes, having appointed Vasudeva to the command of the
(Yadava) army, and bringing with him for the king Yudhishthira just a
large mass of treasure; entered that excellent city of cities.
Khandava, himself surrounded by a mighty host and filling the
atmosphere with the rattle of his chariot-wheels. And Madhava, that
tiger among men enhancing that limitless mass of wealth the Pandavas
had by that inexhaustible ocean of gems he had brought, enhanced the
sorrows of the enemies of the Pandavas. The capital of the Bharata was
gladdened by Krishna's presence just as a dark region is rendered
joyful by the sun or a region of still air by a gentle breeze.
Approaching him joyfully and receiving him with due respect,
Yudhishthira enquired of his welfare. And after Krishna had been seated
at ease, that bull among men, the son of Pandu, with Dhaumya and
Dwaipayana and the other sacrificial priests and with Bhima and Arjuna
and the twins, addressed Krishna thus,--

"'O Krishna it is for thee that the whole earth is under my sway. And,
O thou of the Vrishni race, it is through thy grace that vast wealth
had been got by me. And, O son of Devaki, O Madhava, I desire to devote
that wealth according to the ordinance, unto superior Brahmanas and the
carrier of sacrificial libations. And, O thou of the Dasarha race, it
behoveth thee, O thou of mighty arms, to grant me permission to
celebrate a sacrifice along with thee and my younger brothers.
Therefore, O Govinda, O thou of long arms, install thyself at that
sacrifice; for, O thou of the Dasarha race, if thou performed the
sacrifice, I shall be cleansed of sin. Or, O exalted one, grant
permission for myself being installed at the sacrifice along with these
my younger brothers, for permitted by thee, O Krishna, I shall be able
to enjoy the fruit of an excellent sacrifice.'"

Vaisampayana continued,--"Unto Yudhisthira after he had said this,
Krishna, extolling his virtues, said.--'Thou, O tiger among kings,
deservest imperial dignity. Let, therefore, the great sacrifice be
performed by thee. And if thou performest that sacrifice and obtainest
its fruit we all shall regard ourselves as crowned with success. I am
always engaged in seeking good. Perform thou then the sacrifice thou
desirest. Employ me also in some office for that purpose, for I should
obey all thy commands. Yudhisthira replied--O Krishna, my resolve is
already crowned with fruit, and success also is surely mine, when thou,
O Harishikesa, hast arrived here agreeably to my wish!'"

Vaisampayana continued,--"Commanded by Krishna, the son of Pandu along
with his brothers set himself upon collecting the materials for the
performance of the Rajasuya sacrifice. And that chastiser of all foes,
the son of Pandu, then commanded Sahadeva that foremost of all warriors
and all ministers also, saying,--'Let persons be appointed to collect
without loss of time, all those articles which the Brahmanas have
directed as necessary for the performance of this sacrifice, and all
materials and auspicious necessaries that Dhaumya may order as required
for it, each of the kind needed and one after another in due order. Let
Indrasena and Visoka and Puru with Arjuna for his charioteer be engaged
to collect food if they are to please me. Let these foremost of the
Kurus also gather every article of agreeable taste and smell that may
delight and attract the hearts of the Brahmanas.'

"Simultaneously with these words of king Yudhisthira the just, Sahadeva
that foremost of warriors, having accomplished everything, represented
the matter to the king. And Dwaipayana, O king, then appointed as
sacrificial priests exalted Brahmanas that were like the Vedas
themselves in embodied forms. The son of Satyavati became himself the
Brahma of that sacrifice. And that bull of the Dhananjaya race,
Susaman, became the chanter of the Vedic (Sama) hymns. Yajnavalkya
devoted to Brahma became the Adhyaryu, and Paila--the son of Vasu and
Dhaumya became the Hotris. And O bull of the Bharata race, the
disciples and the sons of these men, all well-acquainted with the Vedas
and the branches of the Vedas, became Hotragis. And all of them, having
uttered benedictions and recited the object of the sacrifice,
worshipped, according to the ordinance the large sacrificial compound.
Commanded by the Brahmanas, builders and artificers erected numerous
edifices there that were spacious and well-perfumed like unto the
temples of the gods. After these were finished, that best of kings and
that bull among men Yudhishthira commanded his chief adviser Sahadeva,
saying,--'Despatch thou, without loss of time, messengers endued with
speed to invite all to the sacrifice. And Sahadeva, hearing these words
of the king, despatched messengers telling them,--"Invite ye all the
Brahmanas in the kingdom and all the owners of land (Kshatriyas) and
all the Vaisyas and also all the respectable Sudras, and bring them
hither!"'"

Vaisampayana continued,--"Endued with speed, these messengers then,
thus commanded, invited everybody according to the orders of the
Pandava, without losing any time, and brought with them many persons,
both friends and strangers. Then, O Bharata, the Brahmanas at the
proper time installed Yudhishthira the son of Kunti at the Rajasuya
sacrifice. And after the ceremony of installation was over, that
foremost of men, the virtuous king Yudhishthira the just like the god
Dharma himself in human frame, entered the sacrificial compound,
surrounded by thousands of Brahmanas and his brothers and the relatives
and friends and counsellors, and by a large number of Kshatriya kings
who had come from various countries, and by the officers of State.
Numerous Brahmanas, well-skilled in all branches of knowledge and
versed in the Vedas and their several branches, began to pour in from
various countries. Thousands of craftsmen, at the command of king
Yudhishthira the just, erected for those Brahmanas with their
attendants separate habitations well-provided with food and clothes and
the fruits and flowers of every season. And, O king, duly worshipped by
the monarch the Brahmanas continued to reside there passing their time
in conversation on diverse topics and beholding the performances of
actors and dancers. And the clamour of high-souled Brahmanas,
cheerfully eating and talking, was heard there without intermission.
'Give,' and 'Eat' were the words that were heard there incessantly and
every day. And, O Bharata, king Yudhishthira the just gave unto each of
those Brahmanas thousands of kine and beds and gold coins and damsels.

"Thus commenced on earth the sacrifice of that unrivalled hero, the
illustrious son of Pandu, like the sacrifice in heaven of Sakra
himself. Then that bull among men, king Yudhishthira despatched Nakula
the son of Pandu unto Hastinapura to bring Bhishma and Drona,
Dhritarashtra and Vidura and Kripa and those amongst his cousins that
were well-disposed towards him."


SECTION XXXIII

Vaisampayana said,--"the ever-victorious Nakula, the son of Pandu,
having reached Hastinapura, formally invited Bhishma and Dhritarashtra.
The elder of the Kuru race with the preceptor at their head, invited
with due ceremonies, came with joyous hearts to that sacrifice, with
Brahmanas walking before them. And, O bull of the Bharata race, having
heard of king Yudhishthira's sacrifice, hundreds of other Kshatriyas
acquainted with the nature of the sacrifice, with joyous hearts came
there from various countries, desiring to behold king Yudhishthira the
son of Pandu and his sacrificial mansion, and brought with them many
costly jewels of various kinds. And Dhritarashtra and Bhishma and
Vidura of high intelligence; and all Kaurava brothers with Duryyodhana
at their head; and Suvala the king of Gandhara and Sakuni endued with
great strength; and Achala, and Vrishaka, and Karna that foremost of
all charioteers; and Salya endued with great might and the strong
Valhika; and Somadatta, and Bhuri of the Kuru race, and Bhurisravas and
Sala; and Aswatthama, Kripa, Drona, and Jayadratha, the ruler of
Sindhu; and Yajnasena with his sons, and Salya that lord of earth and
that great car warrior king Bhagadatta of Pragjyotisha accompanied by
all Mlechcha tribes inhabiting the marshy regions on the sea-shore; and
many mountain kings, and king Vrihadvala; and Vasudeva the king of the
Paundrayas, and the kings of Vanga and Kalinga; and Akastha and Kuntala
and the kings of the Malavas and the Andhrakas; and the Dravidas and
the Singhalas and the king of Kashmira, and king Kuntibhoja of great
energy and king Gauravahana, and all the other heroic kings of Valhika;
and Virata with his two sons, and Mavella endued with great might; and
various kings and princes ruling in various countries; and, O Bharata
king Sisupala endued with great energy and invincible in battle
accompanied by his son--all of them came to the sacrifice of the son of
Pandu. And Rama and Aniruddha and Kanaka and Sarana; and Gada,
Pradyumna, Shamva, and Charudeshna of great energy; and Ulmuka and
Nishatha and the brave Angavaha; and innumerable other Vrishnis--all
mighty car-warriors--came there.

"These and many other kings from the middle country came, O monarch, to
that great Rajasuya sacrifice of the son of Pandu. And, O king, at the
command of king Yudhishthira the just, mansions were assigned to all
those monarchs, that were full of various kinds of edibles and adorned
with tanks and tall trees. And the son of Dharma worshipped all those
illustrious monarchs as they deserved. Worshipped by the king they
retired to mansions that were assigned to them. Those mansions were
(white and high) like the cliffs of Kailasa, and delightful to behold,
and furnished with every kind of furniture. They were enclosed on all
sides with well-built and high white-washed walls; their windows were
covered with net-works of gold and their interiors were furnished with
rows of pearls. Their flights of stairs were easy of ascent and the
floors were all laid over with costly carpets. They were all hung over
with garlands of flowers and perfumed with excellent aloes. White as
snow or the moon, they looked extremely handsome even from the distance
of a yojana. Their doors and entrances were set uniformly and were wide
enough to admit a crowd of persons. Adorned with various costly
articles and built with various metals, they looked like peaks of the
Himavat. Having rested a while in those mansions the monarchs beheld
king Yudhishthira the just surrounded by numerous Sadasyas (sacrificial
priests) and ever performing sacrifices distinguished by large gifts to
Brahmanas. That sacrificial mansion wherein were present the kings and
Brahmanas and great Rishis looked, O king, as handsome as heaven itself
crowded with the gods!"

Thus ends the thirty-fourth section in the Rajasuyika Parva of the
Sabha Parva.


SECTION XXXIV

Vaisampayana said,--"then, O king, Yudhishthira, having approached and
worshipped his grandfather and his preceptor, addressed Bhishma and
Drona and Kripa and the son of Drona and Duryyodhana and Vivingsati,
and said,--'Help me ye all in the matter of this sacrifice. This large
treasure that is here is yours. Consult ye with one another and guide
me as ye desire.'

"The eldest of the sons of Pandu, who had been installed at the
sacrifice, having said this unto all, appointed every one of them to
suitable offices. He appointed Dussasana to superintend the department
of food and other enjoyable articles. Aswatthama was asked to attend on
the Brahmanas. Sanjaya was appointed to offer return-worship unto the
kings. Bhishma and Drona, both endued with great intelligence, were
appointed to see what was done and what was left undone. And the king
appointed Kripa to look after the diamonds and gold and the pearls and
gems, as also after the distribution of gifts to Brahmanas. And so
other tigers among men were appointed to similar offices. Valhika and
Dhritarashtra and Somadatta and Jayadratha, brought thither by Nakula,
went about, enjoying themselves as lords of the sacrifice. Vidura
otherwise called Kshatta, conversant with every rule of morality,
became the disburser. Duryyodhana became the receiver of the tributes
that were brought by the kings. Krishna who was himself the centre of
all worlds and round whom moved every creature, desirous of acquiring
excellent fruits, was engaged at his own will in washing the feet of
the Brahmanas.

"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."


SECTION XXXV

(Arghyaharana Parva)

Vaisampayana said,--"On the last day of the sacrifice when the king was
to be sprinkled over with the sacred water, the great Brahmana Rishis
ever deserving of respectful treatment, along with the invited kings,
entered together the inner enclosure of the sacrificial compound. And
those illustrious Rishis with Narada as their foremost, seated at their
ease with those royal sages within that enclosure, looked like the gods
seated in the mansion of Brahma in the company of the celestial Rishis.
Endued with immeasurable energy those Rishis, having obtained leisure,
started various topics of conversation. 'This is so,' 'This is not so,'
'This is even so.' 'This cannot be otherwise,'--thus did many of them
engage in discussions with one another. Some amongst the disputants, by
well-chosen arguments made the weaker position appear the stronger and
the stronger the weaker. Some disputants endued with great intelligence
fell upon the position urged by others like hawks darting at meat
thrown up into the air, while some amongst them versed in the
interpretations of religious treatises and others of rigid vows, and
well-acquainted with every commentary and gloss engaged themselves in
pleasant converse. And, O king, that platform crowded with gods,
Brahmanas and great Rishis looked extremely handsome like the wide
expanse of the firmament studded with stars. O monarch, there was then
no Sudra near that platform of Yudhisthira's mansion, nor anybody that
was without vows.

"And Narada, beholding the fortunate Yudhisthira's prosperity that was
born of that sacrifice, became highly gratified. Beholding that vast
concourse all the Kshatriyas, the Muni Narada, O king of men, became
thoughtful. And, O bull amongst men, the Rishi began to recollect the
words he had heard of old in the mansion of Brahma regarding the
incarnation on earth of portions of every deity. And knowing, O son of
the Kuru race, that that was a concourse (of incarnate) gods, Narada
thought in his mind of Hari with eyes like lotus-petals. He knew that
that creator himself of every object one, that exalted of all
gods--Narayana--who had formerly commanded the celestials, saying,--'Be
ye born on earth and slay one another and come back to heaven'--that
slayer of all the enemies of the gods, that subjugator of all hostile
towns, in order to fulfil his own promise, had been born in the
Kshatriya order. And Narada knew that the exalted and holy Narayana,
also called Sambhu the lord of the universe, having commanded all the
celestials thus, had taken his birth in the race of Yadus and that
foremost of all perpetuator of races, having sprung from the line of
the Andhaka-Vrishnis on earth was graced with great good fortune and
was shining like the moon herself among stars. Narada knew that Hari
the grinder of foes, whose strength of arm was ever praised by all the
celestials with Indra among them, was then living in the world in human
form. Oh, the Self-Create will himself take away (from the earth) this
vast concourse of Kshatriyas endued with so much strength. Such was the
vision of Narada the omniscient who knew Hari or Narayana to be that
Supreme Lord whom everybody worshipped with sacrifice. And Narada,
gifted with great intelligence and the foremost of all persons and
conversant with morality, thinking of all this, sat at that sacrifice
of the wise king Yudhisthira the just with feelings of awe.

"Then Bhishma, O king, addressing king Yudhisthira the just, said, 'O
Bharata, let Arghya (an article of respect) be offered unto the kings
as each of them deserveth. Listen, O Yudhishthira, the preceptor, the
sacrificial priest, the relative, the Snataka, the friend, and the
king, it hath been said are the six that deserve Arghya. The wise have
said that when any of these dwell with one for full one year he
deserveth to be worshipped with Arghya. These kings have been staying
with us for some time. Therefore, O king, let Arghyas be procured to be
offered unto each of them. And let an Arghya be presented first of all
unto him among those present who is the foremost.'

"Hearing these words of Bhishma, Yudhishthira said--'O Grandsire, O
thou of the Kuru race, whom thou deemest the foremost amongst these and
unto whom the Arghya should be presented by us, O tell me.'"

Vaisampayana continued,--"Then, O Bharata, Bhishma the son of Santanu,
judged it by his intelligence that on earth Krishna was the foremost of
all. And he said--'As is the sun among all luminous objects, so is the
one (meaning Krishna) (who shines like the sun) among us all, in
consequence of his energy, strength and prowess. And this our
sacrificial mansion is illuminated and gladdened by him as a sunless
region by the sun, or a region of still air by a gust of breeze. Thus
commanded by Bhishma, Sahadeva endued with great prowess duly presented
the first Arghya of excellent ingredients unto Krishna of the Vrishni
race. Krishna also accepted it according to the forms of the ordinance.
But Sisupala could not bear to see that worship offered unto Vasudeva.
And this mighty king of Chedi, reproving in the midst of that assembly
both Bhishma and. Yudhishthira, censured Vasudeva thereafter.'


SECTION XXXVI

"Sisupala said--'O thou of the Kuru race, this one of the Vrishni race
doth not deserve royal worship as if he were a king, in the midst of
all these illustrious monarchs. O son of Pandu, this conduct of thine
in thus willingly worshipping him with eyes like lotus-petals is not
worthy of the illustrious Pandavas. Ye sons of Pandu. Ye are children.
Ye know not what morality is, for that is very subtle. Bhishma, this
son also of Ganga is of little knowledge and hath transgressed the
rules of morality (by giving ye such counsel). And, O Bhishma, if one
like thee, possessed of virtue and morality acteth from motives of
interest, he is deserving of censure among the honest and the wise. How
doth he of the Dasarha race, who is not even a king, accept worship
before these kings and how is it that he hath been worshipped by ye? O
bull of the Kuru race, if thou regardest Krishna as the oldest in age,
here is Vasudeva, and how can his son be said so in his presence? Or,
if thou regardest Vasudeva as your well-wisher and supporter, here is
Drupada; how then can Madhava deserve the (first) worship? Or, O son of
Kuru, regardest thou Krishna as preceptor? When Drona is here, how hast
thou worshipped him of the Vrishni race? Or, O son of Kuru, regardest
thou Krishna as the Ritwija? When old Dwaipayana is here, how hath
Krishna been worshipped by thee? Again when old Bhishma, the son of
Santanu, that foremost of men who is not to die save at his own wish is
here, why, O king, hath Krishna been worshipped by thee? When the brave
Aswatthaman, versed in every branch of knowledge is here, why, O king,
hath Krishna, O thou of the Kuru race, been worshipped by thee? When
that King of kings, Duryyodhana, that foremost of men, is here, as also
Kripa the preceptor of the Bharata princes, why hath Krishna been
worshipped by thee? How, O son of Pandu, passing over Druma, the
preceptor of the Kimpurusas, hast thou worshipped Krishna? 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. If the
helpless sons of Kunti were affrighted and disposed to meanness, thou,
O Madhava, ought to have enlightened them as to thy claims to the first
worship? Why also, O Janarddana, didst thou accept the worship of which
thou art unworthy, although it was offered unto thee by those
mean-minded princes? Thou thinkest much of the worship unworthily
offered unto thee, like a dog that lappeth in solitude a quantity of
clarified butter that it hath obtained. O Janarddana, this is really no
insult offered unto the monarchs; on the other hand it is thou whom the
Kurus have insulted. Indeed, O slayer of Madhu, as a wife is to one
that is without virile power, as a fine show is to one that is blind,
so is this royal worship to thee who art no king. What Yudhishthira is,
hath been seen; what Bhishma is, hath been seen; and what this Vasudeva
is hath been seen. Indeed, all these have been seen as they are!'

"Having spoken these words, Sisupala rose from his excellent seat, and
accompanied by the kings, went out of that assembly."


SECTION XXXVII

Vaisampayana said,--"Then the king Yudhishthira hastily ran after
Sisupala and spoke unto him sweetly and in a conciliating tone the
following words,--'O lord of earth, what thou hast said is scarcely
proper for thee. O king, it is highly sinful and needlessly cruel.
Insult not Bhishma, O king, by saying that he doth not know what virtue
is. Behold, these many kings, older than thou art, all approve of the
worship offered unto Krishna. It behoveth thee to bear it patiently
like them. O ruler of Chedi, Bhishma knoweth Krishna truly. Thou
knowest him not so well as this one of the Kuru race.'

"Bhishma also, after this, said,--'He that approveth not the worship
offered unto Krishna, the oldest one in the universe, deserveth neither
soft words nor conciliation. The chief of warriors of the Kshatriya
race who having overcome a Kshatriya in battle and brought him under
his power, setteth him free, becometh the guru (preceptor or master) of
the vanquished one. I do not behold in this assembly of kings even one
ruler of men who hath not been vanquished in battle by the energy of
this son of the Satwata race. This one (meaning Krishna) here, of
undefiled glory, deserveth to be worshipped not by ourselves alone, but
being of mighty arms, he deserveth to be worshipped by the three worlds
also. Innumerable warriors among Kshatriyas have been vanquished in
battle by Krishna. The whole universe without limit is established in
him of the Vrishni race. Therefore do we worship Krishna amongst the
best and the oldest, and not others. It behoveth thee not to say so.
Let thy understanding be never so. I have, O king, waited upon many
persons that are old in knowledge. I have heard from all those wise
men, while talking; of the numerous much-regarded attributes of the
accomplished Sauri. I have also heard many times all the acts recited
by people that Krishna of great intelligence hath performed since his
birth. And, O king of Chedi, we do not from caprice, or keeping in view
our relationship or the benefits he may confer on us, worship
Janarddana who is worshipped by the good on earth and who is the source
of the happiness of every creature. We have offered unto him the first
worship because of his fame, his heroism, his success. There is none
here of even tender years whom we have not taken into consideration.
Passing over many persons that are foremost for their virtues, we have
regarded Hari as deserving of the first worship. Amongst the Brahmanas
one that is superior in knowledge, amongst the Kshatriyas one that is
superior in strength, amongst the Vaisyas one that is superior in
possessions and wealth, and amongst the Sudras one that is superior in
years, deserveth to be worshipped. In the matter of the worship offered
unto Govinda, there are two reasons, viz., knowledge of the Vedas and
their branches, and also excess of strength. Who else is there in the
world of men save Kesava that is so distinguished? Indeed, liberality,
cleverness, knowledge of the Vedas, bravery, modesty, achievements,
excellent intelligence, humility, beauty, firmness, contentment and
prosperity--all dwell for ever in Achyuta. Therefore, ye kings, it
behoveth ye to approve of the worship that hath been offered unto
Krishna who is of great accomplishments, who as the preceptor, the
father, the guru, is worthy of the Arghya and deserving of
(everybody's) worship. Hrishikesa is the sacrificial priest, the guru,
worthy of being solicited to accept one's daughter in marriage, the
Snataka, the king, the friend: therefore hath Achyuta been worshipped
by us. Krishna is the origin of the universe and that in which the
universe is to dissolve. Indeed, this universe of mobile and immobile
creatures hath sprung into existence from Krishna only. He is the
unmanifest primal cause (Avyakta Prakriti), the creator, the eternal,
and beyond the ken of all creatures. Therefore doth he of unfading
glory deserve highest worship. The intellect, the seat of sensibility,
the five elements, air, heat, water, ether, earth, and the four species
of beings (oviparous, viviparous, born of filthy damp and vegetal) are
all established in Krishna. The sun, the moon, the constellations, the
planets, all the principal directions, the intermediate directions, are
all established in Krishna. As the Agnihotra is the foremost among all
Vedic sacrifices, as the Gayatri is the foremost among metres, as the
king is the foremost among men, as the ocean is the foremost among all
rivers, as the moon is the foremost among all constellations, as the
sun is the foremost among all luminous bodies, as the Meru is the
foremost among all mountains, as Garuda is the foremost among all
birds, so as long as the upward, downward, and sideway course of the
universe lasteth, Kesava is the foremost in all the worlds including
the regions of the celestials. This Sisupala is a mere boy and hence he
knoweth not Krishna, and ever and everywhere speaketh of Krishna thus.
This ruler of Chedi will never see virtue in that light in which one
that is desirous of acquiring high merit will see it. Who is there
among the old and the young or among these illustrious lords of earth
that doth not regard Krishna as deserving of worship or that doth not
worship Krishna? If Sisupala regardeth this worship as undeserved, it
behoveth him to do what is proper in this matter.'"


SECTION XXXVIII

Vaisampayana said,--"The mighty Bhishma ceased, having said this.
Sahadeva then answered (Sisupala) in words of grave import,
saying,--'If amongst ye there be any king that cannot bear to see
Kesava of dark hue, the slayer of Kesi, the possessor of immeasurable
energy, worshipped by me, this my foot is placed on the heads of all
mighty ones (like him). When I say this, let that one give me an
adequate reply. And let those kings that possess intelligence approve
the worship of Krishna who is the preceptor, the father, the guru, and
deserveth the Arghya and the worship (already offered unto him).'

"When Sahadeva thus showed his foot, no one among those intelligent and
wise and proud and mighty monarchs said anything. And a shower of
flowers fell on Sahadeva's head, and an incorporeal voice
said--'Excellent, excellent.' Then Narada clad in black deer-skin,
speaking of both the future and the past, that dispeller of all doubts,
fully acquainted with all the worlds, said in the midst of innumerable
creatures, these words of the clearest import,--'Those men that will
not worship the lotus-eyed Krishna should be regarded as dead though
moving, and should never be talked to on any occasion.'"

Vaisampayana continued,--"Then that god among men, Sahadeva cognisant
of the distinction between a Brahmana and a Kshatriya, having
worshipped those that deserved worship, completed that ceremony. But
upon Krishna having received the first worship, Sunitha (Sisupala) that
mower of foes--with eyes red as copper from anger, addressed those
rulers of men and said,--'When I am here to head ye all, what are ye
thinking of now? Arrayed let us stand in battle against the assembled
Vrishnis and the Pandavas?' And the bull of the Chedis, having thus
stirred the kings up, began to consult with them how to obstruct the
completion of the sacrifice. All the invited monarchs who had come to
the sacrifice, with Sunitha as their chief, looked angry and their
faces became pale. They all said, 'We must so act that the final
sacrificial rite performed by Yudhishthira and the worship of Krishna
may not be regarded as having been acquiesced in by us.' And impelled
by a belief in their power and great assurance, the kings, deprived of
reason through anger, began to say this. And being moved by
self-confidence and smarting under the insult offered unto them, the
monarchs repeatedly exclaimed thus. Though their friends sought to
appease them, their faces glowed with anger like those of roaring lions
driven away from their preys. Krishna then understood that the vast sea
of monarchs with its countless waves of troops was preparing for a
terrific rush."


SECTION XXXIX

(Sisupala-badha Parva)

Vaisampayana said,--"Beholding that vast assembly of kings agitated
with wrath, even like the terrific sea agitated by the winds that blow
at the time of the universal dissolution, Yudhishthira addressing the
aged Bhishma, that chief of intelligent men and the grandsire of the
Kurus, even like Puruhita (Indra) that slayer of foes, of abundant
energy addressing Vrihaspati, said,--'This vast ocean of kings, hath
been agitated by wrath. Tell me, O Grandsire, what I should do in view
of this. O Grandsire, now what I should do that my sacrifice may not be
obstructed and my subjects may not be injured.'

"When king Yudhishthira the just, conversant with morality, said this,
Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear
not, O tiger of the Kurus. Can the dog slay the lion? I have before
this found out a way that is both beneficial and comfortable to
practise. As dogs in a pack approaching the lion that is asleep bark
together, so are all these lords of earth. Indeed, O child, like dogs
before the lion, these (monarchs) are barking in rage before the
sleeping lion of the Vrishni race. Achyuta now is like a lion that is
asleep. Until he waketh up, this chief of the Chedis--this lion among
men--maketh these monarchs look like lions. O child, O thou foremost of
all monarchs, this Sisupala possessed of little intelligence is
desirous of taking along with him all these kings, through the agency
of him who is the soul of the universe, to the regions of Yama.
Assuredly, O Bharata Vishnu hath been desirous of taking back unto
himself the energy that existeth in this Sisupala. O Chief of all
intelligent men, O son of Kunti, the intelligence of this wicked-minded
king of the Chedis, as also of all these monarchs, hath become
perverse. Indeed, the intelligence of all those whom this tiger among
men desireth to take unto himself, becometh perverse even like that of
this king of the Chedis. O Yudhishthira, Madhava is the progenitor as
also the destroyer of all created beings of the four species,
(oviparous, etc.,) existing in the three worlds.'"

Vaisampayana continued--"Then the ruler of Chedis, having heard these
words of Bhishma, addressed the latter, O Bharata, in words that were
stern and rough.


SECTION XL

"Sisupala said,--'Old and infamous wretch of thy race, art thou not
ashamed of affrighting all these monarchs with these numerous false
terrors! Thou art the foremost of the Kurus, and living as thou dost in
the third state (celibacy) it is but fit for thee that thou shouldst
give such counsel that is so wide of morality. Like a boat tied to
another boat or the blind following the blind, are the Kurus who have
thee for their guide. Thou hast once more simply pained our hearts by
reciting particularly the deeds of this one (Krishna), such as the
slaying of Putana and others. Arrogant and ignorant as thou art, and
desirous of praising Kesava, why doth not this tongue of thine split up
into a hundred parts? How dost thou, superior as thou art in knowledge,
desire to praise that cow-boy in respect of whom even men of little
intelligence may address invectives? If Krishna in his infancy slew a
vulture, what is there remarkable in that, or in that other feat of
his, O Bhishma, viz., in his slaughter of Aswa and Vrishava, both of
whom were unskilled in battle? If this one threw drown by a kick an
inanimate piece of wood, viz., a car, what is there, O Bhishma,
wonderful in that? O Bhishma, what is there remarkable in this one's
having supported for a week the Govardhan mount which is like an
anthill? "While sporting on the top of a mountain this one ate a large
quantity of food,"--hearing these words of thine many have wondered
exceedingly. But, O thou who art conversant with the rules of morality,
is not this still more wrongful that that great person, viz., Kansa,
whose food this one ate, hath been slain by him? Thou infamous one of
the Kuru race, thou art ignorant of the rules of morality. Hast thou
not ever heard, from wise men speaking unto thee, what I would now tell
thee? The virtuous and the wise always instruct the honest that weapons
must never be made to descend upon women and kine and Brahmanas and
upon those whose food hath been taken, as also upon those whose shelter
hath been enjoyed. It seemeth, O Bhishma, that all these teachings hath
been thrown away by thee. O infamous one of the Kuru race, desiring to
praise Kesava, thou describest him before me as great and superior in
knowledge and in age, as if I knew nothing. If at thy word, O Bhishma,
one that hath slain women (meaning Putana) and kine be worshipped, then
what is to become of this great lesson? How can one who is such,
deserve praise, O Bhishma? "This one is the foremost of all wise
men,"--"This one is the lord of the universe"--hearing these words of
thine, Janarddana believeth that these are all true. But surely, they
are all false. The verses that a chanter sings, even if he sings them
often, produce no impression on him. And every creature acts according
to his disposition, even like the bird Bhulinga (that picks the
particles of flesh from between the lion's teeth, though preaching
against rashness). Assuredly thy disposition is very mean. There is not
the least doubt about it. And so also, it seemeth, that the sons of
Pandu who regard Krishna as deserving of worship and who have thee for
their guide, are possessed of a sinful disposition. Possessing a
knowledge of virtue, thou hast fallen off from the path of the wise.
Therefore thou art sinful. Who, O Bhishma, knowing himself to be
virtuous and superior in knowledge, will so act as thou hast done from
motives of virtue? If thou knowest the ways of the morality, if thy
mind is guided by wisdom, blessed be thou. Why then, O Bhishma, was
that virtuous girl Amva, who had set her heart upon another, carried
off by thee, so proud of wisdom and virtue? Thy brother Vichitravirya
conformably to the ways of the honest and the virtuous, knowing that
girl's condition, did not marry her though brought by thee. Boasting as
thou dost of virtue, in thy very sight, upon the widow of thy brother
were sons begotten by another according to the ways of the honest.
Where is thy virtue, O Bhishma? This thy celibacy, which thou leadest
either from ignorance or from impotence, is fruitless. O thou who art
conversant with virtue, I do not behold thy well-being. Thou who
expoundest morality in this way dost not seem to have ever waited upon
the old. Worship, gift, study,--sacrifices distinguished by large gifts
to the Brahmanas,--these all equal not in merit even one-sixteenth part
of that which is obtainable by the possession of a son. The merit, O
Bhishma, that is acquired by numberless vows and fasts assuredly
becomes fruitless in the case of one that is childless. Thou art
childless and old and the expounder of false morality. Like the swan in
the story, thou shalt now die at the hands of thy relatives. Other men
possessed of knowledge have said this of old. I will presently recite
it fully in thy hearing.

"'There lived of yore an old swan on the sea-coast. Ever speaking of
morality, but otherwise in his conduct, he used to instruct the
feathery tribe. "Practise ye virtue and forego sin,"--these were the
words that other truthful birds, O Bhishma, constantly heard him utter.
And the other oviparous creatures ranging the sea, it hath been heard
by us, O Bhishma use for virtue's sake to bring him food. And, O
Bhishma, all those other birds, keeping their eggs, with him, ranged
and dived in the waters of the sea. And the sinful old swan, attentive
to his own pursuits, used to eat up the eggs of all those birds that
foolishly trusted in him. After a while when the eggs were decreasing
in number, a bird of great wisdom had his suspicions roused and he even
witnessed (the affair) one day. And having witnessed the sinful act of
the old swan, that bird in great sorrow spoke unto all the other birds.
Then, O thou best of the Kurus, all those birds witnessing with their
own eyes the act of the old swan, approached that wretch of false
conduct and slew him.

"'Thy behaviour, O Bhishma, is even like that of the old swan. These
lords of earth might slay thee in anger like those creatures of the
feathery tribe slaying the old swan. Persons conversant with the
Puranas recite a proverb, O Bhishma, as regards this occurrence, I
shall, O Bharata, repeat it to thee fully. It is even this: O thou that
supportest thyself on thy wings, though thy heart is affected (by the
passions), thou preachest yet (of virtue); but this thy sinful act of
eating up the eggs transgresseth thy speech!'


SECTION XLI

"Sisupala said,--'That mighty king Jarasandha who desired not to fight
with Krishna, saying "He is a slave," was worthy of my greatest esteem.
Who will regard as praiseworthy the act which was done by Kesava, as
also by Bhima and Arjuna, in the matter of Jarasandha's death? Entering
by an improper gate, disguised as a Brahmana, thus Krishna observed the
strength of king Jarasandha. And when that monarch offered at first
unto this wretch water to wash his feet, it was then that he denied his
Brahmanahood from seeming motives of virtue. And when Jarasandha, O
thou of the Kuru race, asked Krishna and Bhima and Dhananjaya to eat,
it was this Krishna that refused that monarch's request. If this one is
the lord of the universe, as this fool representeth him to be, why doth
he not regard himself as a Brahmana? This, however, surpriseth me
greatly that though thou leadest the Pandavas away from the path of the
wise, they yet regard thee as honest. Or, perhaps, this is scarcely a
matter of surprise in respect of those that have thee, O Bharata,
womanish in disposition and bent down with age, for their counsellor in
everything.'"

Vaisampayana continued,--"Hearing these words of Sisupala, harsh both
in import and sound, that foremost of mighty men, Bhimasena endued with
energy became angry. And his eyes, naturally large and expanding and
like unto lotus leaves became still more extended and red as copper
under the influence of that rage. And the assembled monarchs beheld on
his forehead three lines of wrinkles like the Ganga of treble currents
on the treble-peaked mountain. When Bhimasena began to grind his teeth
in rage, the monarchs beheld his face resembling that of Death himself,
at the end of the Yuga, prepared to swallow every creature. And as the
hero endued with great energy of mind was about to leap up impetuously,
the mighty-armed Bhishma caught him like Mahadeva seizing Mahasena (the
celestial generalissimo). And, O Bharata, Bhima's wrath was soon
appeased by Bhishma, the grand-sire of the Kurus, with various kinds of
counsel. And Bhima, that chastiser of foes, could not disobey Bhishma's
words, like the ocean that never transgresseth (even when swollen with
the waters of the rainy season) its continents. But, O king, even
though Bhima was angry, the brave Sisupala depending on his own
manhood, did not tremble in fear. And though Bhima was leaping up
impetuously every moment, Sisupala bestowed not a single thought on
him, like a lion that recks not a little animal in rage. The powerful
king of Chedi, beholding Bhima of terrible prowess in such rage,
laughingly said,--'Release him, O Bhishma! Let all the monarchs behold
him scorched by my prowess like an insect in fire.' Hearing these words
of the ruler of the Chedis, Bhishma, that foremost of the Kurus and
chief of all intelligent men, spoke unto Bhima these words.


SECTION XLII

"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. And
having heard of all this at Dwaravati, the mighty Yadava heroes
Sankarshana and Janarddana also went to the capital of the Chedis, to
see their father's sister--that daughter of the Yadavas (the queen of
Chedi). And saluting everybody according to his rank and the king and
queen also, and enquiring after every body's welfare, both Rama and
Kesava took their seats. And after those heroes had been worshipped,
the queen with great pleasure herself placed the child on the lap of
Damodara. As soon as the child was placed on his lap, those superfluous
arms of his fell down and the eye on his forehead also disappeared. And
beholding this, the queen in alarm and anxiety begged of Krishna a
boon. And she said,--"O mighty-armed Krishna, I am afflicted with fear;
grant me a boon. Thou art the assurer of all afflicted ones and that
the dispeller of everybody's fear." Thus addressed by her, Krishna,
that son of the Yadu race, said--"Fear not, O respected one. Thou art
acquainted with morality. Thou needest have no fear from me. What boon
shall I give thee? What shall I do, O aunt? Whether able or not, I
shall do thy bidding."--Thus spoken to by Krishna, the queen said, "O
thou of great strength, thou wilt have to pardon the offences of
Sisupala for my sake. O tiger of the Yadu race. Know O lord, even this
is the boon that I ask." Krishna then said, "O aunt, even when he will
deserve to be slain, I will pardon an hundred offences of his. Grieve
thou not."'

"Bhishma continued,--'Even thus, O Bhima, is this wretch of a
king--Sisupala of wicked heart, who, proud of the boon granted by
Govinda, summons thee to battle!'


SECTION XLIII

"Bhishma said,--'The will under which the ruler of Chedi summoneth thee
to fight though thou art of strength that knoweth no deterioration, is
scarcely his own intention. Assuredly, this is the purpose of Krishna
himself, the lord of the universe. O Bhima, what king is there on earth
that would dare abuse me thus, as this wretch of his race, already
possessed by Death, hath done to-day? This mighty-armed one is, without
doubt, a portion of Hari's energy. And surely, the Lord desireth to
take back unto himself that energy of his own.' In consequence of this,
O tiger of the Kuru race, this tiger-like king of Chedi, so wicked of
heart, roareth in such a way caring little for us all."

Vaisampayana continued,--"Hearing these words of Bhishma, the king of
Chedi could bear no more. He then replied in rage unto Bhishma in these
words.--

"'Let our foes, O Bhishma, be endued with that prowess which this
Kesava hath, whom thou like a professional chanter of hymns praisest,
rising repeatedly from thy seat. If thy mind, O Bhishma, delighteth so
in praising others, then praise thou these kings, leaving off Krishna.
Praise thou this excellent of kings, Darada, the ruler of Valhika, who
rent this earth as soon as he was born. Praise thou, O Bhishma, this
Karna, the ruler of the territories of Anga and Vanga, who is equal in
strength unto him of a thousand eyes, who draweth a large bow, who
endued with mighty arms owneth celestial ear-rings of heavenly make
with which he was born and this coat of mail possessing the splendour
of the rising sun, who vanquished in a wrestling encounter the
invincible Jarasandha equal unto Vasava himself, and who tore and
mangled that monarch. O Bhishma, praise Drona and Aswatthaman, who both
father and son, are mighty warriors, worthy of praise, and the best of
Brahmanas, and either of whom, O Bhishma, if enraged could annihilate
this earth with its mobile and immobile creatures, as I believe. I do
not behold, O Bhishma, the king that is equal in battle unto Drona or
Aswatthaman. Why wishest thou not to praise them? Passing over
Duryyodhana, that mighty-armed king of kings, who is unequalled in
whole earth girt with her seas and king Jayadratha accomplished in
weapons and endued with great prowess, and Druma the preceptor of the
Kimpurushas and celebrated over the world for prowess, and Saradwata's
son, old Kripa, the preceptor of the Bharata princes and endued with
great energy, why dost thou praise Kesava? Passing over that foremost
of bowmen--that excellent of kings, Rukmin of great energy, why
praisest thou Kesava? Passing over Bhishmaka of abundant energy, and
king Dantavakra, and Bhagadatta known for his innumerable sacrificial
stakes, and Jayatsena the king of the Magadha, and Virata and Drupada,
and Sakuni and Vrihadvala, and Vinda and Anuvinda of Avant Pandya,
Sweta Uttama Sankhya of great prosperity, the proud Vrishasena, the
powerful Ekalavya, and the great charioteer Kalinga of abundant energy,
why dost thou praise Kesava? And, O Bhishma, if thy mind is always
inclined to sing the praises of others, why dost thou not praise Salya
and other rulers of the earth? O king, what can be done by me when (it
seemeth) thou hast not heard anything before from virtuous old men
giving lessons in morality? Hast thou never heard, O Bhishma, that
reproach and glorification, both of self and others, are not practices
of those that are respectable? There is no one that approveth thy
conduct, O Bhishma, in unceasingly praising with devotion, from
ignorance alone, Kesava so unworthy of praise. How dost thou, from thy
wish alone, establish the whole universe in the servitor and cowherd of
Bhoja (Kansa)? Perhaps, O Bharata, this thy inclination is not
conformable to thy true nature, like to what may be in the bird
Bhulinga, as hath already been said by me. There is a bird called
Bhulinga living on the other side of the Himavat. O Bhishma, that bird
ever uttereth words of adverse import. "Never do anything rash,"--this
is what she always sayeth, but never understandeth that she herself
always acteth very rashly. Possessed of little intelligence that bird
picketh from the lion's mouth the pieces of flesh sticking between the
teeth, and at a time when the lion is employed in eating. Assuredly, O
Bhishma, that bird liveth at the pleasure of the lion. O sinful wretch,
thou always speakest like that bird. And assuredly, O Bhishma, thou art
alive at the pleasure only of these kings. Employed in acts contrary to
the opinions of all, there is none else like thee!'"

Vaisampayana continued,--"Hearing these harsh words of the ruler of
Chedi, Bhishma, O king, said in the hearing of the king of
Chedi,--'Truly am I alive at the pleasure of these rulers of earth. But
I do regard these kings as not equal to even a straw.' As soon as these
words were spoken by Bhishma, the kings became inflamed with wrath. And
the down of some amongst them stood erect and some began to reprove
Bhishma. And hearing those words of Bhishma, some amongst them, that
were wielders of large bows exclaimed, 'This wretched Bhishma, though
old, is exceedingly boastful. He deserveth not our pardon. Therefore,
ye kings, incensed with rage as this Bhishma is, it is well that this
wretch were slain like an animal, or, mustering together, let us burn
him in a fire of grass or straw.' Hearing these words of the monarchs,
Bhishma the grand-sire of the Kurus, endued with great intelligence,
addressing those lords of earth, said,--'I do not see the end of our
speeches, for words may be answered with words. Therefore, ye lords of
earth, listen ye all unto what I say. Whether I be slain like an animal
or burnt in a fire of grass and straw, thus do I distinctly place my
foot on the heads of ye all. Here is Govinda, that knoweth no
deterioration. Him have we worshipped. Let him who wisheth for speedy
death, summon to battle Madhava of dark hue and the wielder of the
discus and the mace; and falling enter into and mingle with the body of
this god!'"


SECTION XLIV

Vaisampayana said,--"Hearing these words of Bhishma, the ruler of Chedi
endued with exceeding prowess, desirous of combating with Vasudeva
addressed him and said,--'O Janarddana, I challenge thee. Come, fight
with me until I slay thee today with all the Pandavas. For, O Krishna,
the sons of Pandu also, who disregarding the claims of all these kings,
have worshipped thee who art no king, deserve to be slain by me along
with thee. Even this is my opinion, O Krishna, that they who from
childishness have worshipped thee, as if thou deservest it, although
thou art unworthy of worship, being only a slave and a wretch and no
king, deserve to be slain by me.' Having said this, that tiger among
kings stood there roaring in anger. And after Sisupala had ceased,
Krishna addressing all the kings in the presence of the Pandavas, spoke
these words in a soft voice.--'Ye kings, this wicked-minded one, who is
the son of a daughter of the Satwata race, is a great enemy of us of
the Satwata race; and though we never seek to injure him, he ever
seeketh our evil. This wretch of cruel deeds, ye kings, hearing that we
had gone to the city of Pragjyotisha, came and burnt Dwaraka, although
he is the son of my father's sister. While king Bhoja was sporting on
the Raivataka hill, this one fell upon the attendants of that king and
slew and led away many of them in chains to his own city. Sinful in all
his purpose, this wretch, in order to obstruct the sacrifice of my
father, stole the sacrificial horse of the horse-sacrifice that had
been let loose under the guard of armed men. Prompted by sinful
motives, this one ravished the reluctant wife of the innocent Vabhru
(Akrura) on her way from Dwaraka to the country of the Sauviras. This
injurer of his maternal uncle, disguising himself in the attire of the
king of Karusha, ravished also the innocent Bhadra, the princess of
Visala, the intended bride of king Karusha. I have patiently borne all
these sorrows for the sake of my father's sister. It is, however, very
fortunate that all this hath occurred today in the presence of all the
kings. Behold ye all today the hostility this one beareth towards me.
And know ye also all that he hath done me at my back. For the excess of
that pride in which he hath indulged in the presence of all these
monarchs, he deserveth to be slain by me. I am ill able to pardon today
the injuries that he hath done me. Desirous of speedy death, this fool
had desired Rukmini. But the fool obtained her not, like a Sudra
failing to obtain the audition of the Vedas.'

Vaisampayana continued,--"Hearing these words of Vasudeva, all the
assembled monarchs began to reprove the ruler of Chedi. But the
powerful Sisupala, having heard these words, laughed aloud and spoke
thus,--'O Krishna, art thou not ashamed in saying in this assembly,
especially before all these kings that Rukmini (thy wife) had been
coveted by me? O slayer of Madhu, who else is there than thee, who
regarding himself a man would say in the midst of respectable men that
his wife had been intended for some body else? O Krishna, pardon me if
thou pleasest, or pardon me not. But angry or friendly, what canst thou
do unto me?'

"And while Sisupala was speaking thus, the exalted slayer of Madhu
thought in his mind of the discus that humbleth the pride of the
Asuras. And as soon as the discus came into his hands, skilled in
speech the illustrious one loudly uttered these words,--'Listen ye
lords of earth, why this one had hitherto been pardoned by me. As asked
by his mother, a hundred offences (of his) were to be pardoned by me.
Even this was the boon she had asked, and even this I granted her. That
number, ye kings, hath become full. I shall now slay him in your
presence, ye monarchs.' Having said this, the chief of the Yadus, that
slayer of all foes, in anger, instantly cut off the head of the ruler
of Chedi by means of his discus. And the mighty-armed one fell down
like a cliff struck with thunder. And, O monarch, the assembled kings
then beheld a fierce energy, like unto the sun in the sky, issue out of
the body of the king of Chedi, and O king, that energy then adored
Krishna, possessed of eyes like lotus leaves and worshipped by all the
worlds, and entered his body. And all the kings beholding the energy
which entered that mighty-armed chief of men regarded it as wonderful.
And when Krishna had slain the king of Chedi, the sky, though
cloudless, poured showers of rain, and blasting thunders were hurled,
and the earth itself began to tremble. There were some among the kings
who spoke not a word during those unspeakable moments but merely sat
gazing at Janarddana. And some there were that rubbed in rage their
palms with their forefingers. And there were others who deprived of
reason by rage bit their lips with their teeth. And some amongst the
kings applauded him of the Vrishni race in private. And some there were
that became excited with anger; while others became mediators. The
great Rishis with pleased hearts praised Kesava and went away. And all
the high-souled Brahmanas and the mighty kings that were there,
beholding Krishna's prowess, became glad at heart and praised him.

"Yudhishthira then commanded his brothers to perform without delay the
funeral rites of king Sisupala, the brave son of Damaghosha, with
proper respect. The sons of Pandu obeyed the behest of their brother.
And Yudhishthira then, with all the kings, installed the son of king
Sisupala in the sovereignty of the Chedis.

"Then that sacrifice, O monarch, of the king of the Kurus possessed of
great energy, blessed with every kind of prosperity, became exceedingly
handsome and pleasing unto all young men. And commenced auspiciously,
and all impediments removed, and furnished with abundance of wealth and
corn, as also with plenty of rice and every kind of food, it was
properly watched by Kesava. And Yudhishthira in due time completed the
great sacrifice. And the mighty-armed Janarddana, the exalted Sauri,
with his bow called Saranga and his discus and mace, guarded that
sacrifice till its completion. And all the Kshatriya monarchs, having
approached the virtuous Yudhishthira who had bathed after the
conclusion of the sacrifice, said these words: 'By good fortune thou
hast come out successful. O virtuous one, thou hast obtained the
imperial dignity. O thou of the Ajamida race, by thee hath been spread
the fame of thy whole race. And, O king of kings, by this act of thine,
thou hast also acquired great religious merit. We have been worshipped
by thee to the full extent of our desires. We now tell thee that we are
desirous of returning to our own kingdoms. It behoveth thee to grant us
permission.'

"Hearing these words of the monarchs, king Yudhishthira the just,
worshipping each as he deserved, commanded his brothers, saying, 'These
monarchs had all come to us at their own pleasure. These chastisers of
foes are now desirous of returning to their own kingdoms, bidding me
farewell. Blest be ye, follow ye these excellent kings to the confines
of our own dominions.' Hearing these words of their brother, the
virtuous Pandava princes followed the kings, one after another as each
deserved. The powerful Dhrishtadyumna followed without loss of time
king Virata: and Dhananjaya followed the illustrious and mighty
charioteer Yajnasena; and the mighty Bhimasena followed Bhishma and
Dhritarashtra: and Sahadeva, that master of battle, followed the brave
Drona and his son; and Nakula, O king, followed Suvala with his son;
and the sons of Draupadi with the son of Subhadra followed those mighty
warriors--the kings of the mountainous countries. And other bulls among
Kshatriyas followed other Kshatriyas. And the Brahmanas by thousands
also went away, duly worshipped.

"After all the Kings and the Brahmanas had gone away, the powerful
Vasudeva addressing Yudhishthira said,--'O son of the Kuru race, with
thy leave, I also desire to go to Dwaraka. By great good fortune, thou
hast accomplished the foremost of sacrifices--Rajasuya!' Thus addressed
by Janarddana, Yudhishthira replied, 'Owing to thy grace, O Govinda, I
have accomplished the great sacrifice. And it is owing to thy grace
that the whole Kshatriya world having accepted my sway, had come hither
with valuable tribute. O hero, without thee, my heart never feeleth any
delight. How can I, therefore, O hero, give thee, O sinless one, leave
to go? But thou must have to go to the city of Dwaraka.' The virtuous
Hari of worldwide fame, thus addressed by Yudhishthira, cheerfully went
with his cousin to Pritha and said,--'O aunt, thy sons have now
obtained the imperial dignity. They have obtained vast wealth and been
also crowned with success. Be pleased with all this. Commanded by thee,
O aunt, I desire to go to Dwaraka.' After this, Kesava bade farewell to
Draupadi and Subhadra. Coming out then of the inner apartments
accompanied by Yudhishthira, he performed his ablutions and went
through the daily rites of worship, and then made the Brahmanas utter
benedictions. Then the mighty armed Daruka came there with a car of
excellent design and body resembling the clouds. And beholding that
Garuda-bannered car arrived thither, the high-souled one, with eyes
like lotus leaves, walked round it respectfully and ascending on it set
out for Dwaravati. And king Yudhishthira the just, blessed with
prosperity, accompanied by his brothers, followed on foot the mighty
Vasudeva. Then Hari with eyes like lotus leaves, stopping that best of
cars for a moment, addressing Yudhishthira the son of Kunti, said,--'O
king of kings, cherishest thou thy subjects with ceaseless vigilance
and patience. And as the clouds are unto all creatures, as the large
tree of spreading bough is unto birds, as he of a thousand eyes is unto
the immortals, be thou the refuge and support of thy relatives.' And
Krishna and Yudhishthira having thus talked unto each other took each
other's leave and returned to their respective homes. And, O king,
after the chief of the Satwata race had gone to Dwaravati, king
Duryodhana alone, with king Suvala's son, Sakuni,--these bulls among
men,--continued to live in that celestial assembly house."


SECTION XLV

(Dyuta Parva)

Vaisampayana said,--"when that foremost of sacrifices, the Rajasuya so
difficult of accomplishment, was completed, Vyasa surrounded by his
disciples presented himself before Yudhishthira. And Yudhishthira, upon
beholding him quickly rose from his seat, surrounded by his brothers,
and worshipped the Rishi who was his grand-father, with water to wash
his feet and the offer of a seat. The illustrious one having taken his
seat on a costly carpet inlaid with gold, addressed king Yudhishthira
the just and said.--'Take thy seat'. And after the king had taken his
seat surrounded by his brothers, the illustrious Vyasa, truthful in
speech said,--'O son of Kunti, thou growest from good fortune. Thou
hast obtained imperial sway so difficult of acquisition. And O
perpetuator of the Kuru race, all the Kauravas have prospered in
consequence of thee. O Emperor, I have been duly worshipped. I desire
now to go with thy leave!' King Yudhishthira the just, thus addressed
by the Rishi of dark hue, saluted (him) his grandfather and touching
his feet said,--'O chief of men, a doubt difficult of being dispelled,
hath risen within me. O bull among regenerate ones, save thee there is
none to remove it. The illustrious Rishi Narada said that (as a
consequence of the Rajasuya sacrifice) three kinds of portents, viz.,
celestial, atmospherical and terrestrial ones happen. O grandsire, have
those portents been ended by the fall of the king of the Chedis?'"

Vaisampayana continued,--"Hearing these words of the king, the exalted
son of Parasara, the island-born Vyasa of dark hue, spoke these
words,--'For thirteen years, O king, those portents will bear mighty
consequences ending in destruction, O king of kings, of all the
Kshatriyas. In course of time, O bull of the Bharata race, making thee
the sole cause, the assembled Kshatriyas of the world will be
destroyed, O Bharata, for the sins of Duryodhana and through the might
of Bhima and Arjuna. In thy dream, O king of kings thou wilt behold
towards the end of this might the blue throated Bhava, the slayer of
Tripura, ever absorbed in meditation, having the bull for his mark,
drinking off the human skull, and fierce and terrible, that lord of all
creatures, that god of gods, the husband of Uma, otherwise called Hara
and Sarva, and Vrisha, armed with the trident and the bow called
Pinaka, and attired in tiger skin. And thou wilt behold Siva, tall and
white as the Kailasa cliff and seated on his bull, gazing unceasingly
towards the direction (south) presided over by the king of the Pitris.
Even this will be the dream thou wilt dream today, O king of kings. Do
not grieve for dreaming such a dream. None can rise superior to the
influence of Time. Blest be thou! I will now proceed towards the
Kailasa mountain. Rule thou the earth with vigilance and steadiness,
patiently bearing every privation!'"

Vaisampayana continued,--"Having said this, the illustrious and
island-born Vyasa of dark hue, accompanied by his disciples ever
following the dictates of the Vedas, proceeded towards Kailasa. And
after the grand-father had thus gone away, the king afflicted with
anxiety and grief, began to think continuously upon what the Rishi hath
said. And he said to himself, 'Indeed what the Rishi hath said must
come to pass. We will succeed in warding off the fates by exertion
alone?' Then Yudhishthira endued with great energy addressing all his
brothers, said, 'Ye tigers among men, ye have heard what the
island-born Rishi hath told me. Having heard the words of the Rishi, I
have arrived at this firm resolution viz., that I should die, as I am
ordained to be the cause of the destruction of all Kshatriyas. Ye my
dear ones, if Time hath intended so what need is there for me to live?'
Hearing these words of the king, Arjuna replied, 'O king, yield not
thyself to this terrible depression that is destructive of reason.
Mustering fortitude, O great king, do what would be beneficial.'
Yudhishthira then, firm in truth, thinking all the while of
Dwaipayana's words answered his brothers thus,--'Blest be ye. Listen to
my vow from this day. For thirteen years, what ever purpose have I to
live for, I shall not speak a hard word to my brothers or to any of the
kings of the earth. Living under the command of my relatives, I shall
practise virtue, exemplifying my vow. If I live in this way, making no
distinction between my own children and others, there will be no
disagreement (between me and others). It is disagreement that is the
cause of war in the world. Keeping war at a distance, and ever doing
what is agreeable to others, evil reputation will not be mine in the
world, ye bulls among men.' Hearing these words of their eldest
brother, the Pandavas, always engaged in doing what was agreeable to
him, approved of them. And Yudhishthira the just, having pledged so,
along with his brothers in the midst of that assembly, gratified his
priests as also the gods with due ceremonies. And, O bull of the
Bharata race, after all the monarchs had gone away, Yudhishthira along
with his brothers, having performed the usual auspicious rites,
accompanied by his ministers entered his own palace. And, O ruler of
men, king Duryodhana and Sakuni, the son of Suvala, continued to dwell
in that delightful assembly house."


SECTION XLVI

Vaisampayana said,--"That bull among men, Duryodhana, continued to
dwell in that assembly house (of the Pandavas). And with Sakuni, the
Kuru prince slowly examined the whole of that mansion, and the Kuru
prince beheld in it many celestial designs, which he had never seen
before in the city called after the elephant (Hastinapore). And one day
king Duryodhana in going round that mansion came upon a crystal
surface. And the king, from ignorance, mistaking it for a pool of
water, drew up his clothes. And afterwards finding out his mistake the
king wandered about the mansion in great sorrow. And sometime after,
the king, mistaking a lake of crystal water adorned with lotuses of
crystal petals for land, fell into it with all his clothes on.
Beholding Duryodhana fallen into the lake, the mighty Bhima laughed
aloud as also the menials of the palace. And the servants, at the
command of the king, soon brought him dry and handsome clothes.
Beholding the plight of Duryodhana, the mighty Bhima and Arjuna and
both the twins--all laughed aloud. Being unused to putting up with
insults, Duryodhana could not bear that laugh of theirs. Concealing his
emotions he even did not cast his looks on them. And beholding the
monarch once more draw up his clothes to cross a piece of dry land
which he had mistaken for water, they all laughed again. And the king
sometime after mistook a closed door made of crystal as open. And as he
was about to pass through it his head struck against it, and he stood
with his brain reeling. And mistaking as closed another door made of
crystal that was really open, the king in attempting to open it with
stretched hands, tumbled down. And coming upon another door that was
really open, the king thinking it as closed, went away from it. And, O
monarch, king Duryodhana beholding that vast wealth in the Rajasuya
sacrifice and having become the victim of those numerous errors within
the assembly house at last returned, with the leave of the Pandavas, to
Hastinapore."

"And the heart of king Duryodhana, afflicted at sight of the prosperity
of the Pandavas, became inclined to sin, as he proceeded towards his
city reflecting on all he had seen and suffered. And beholding the
Pandavas happy and all the kings of the earth paying homage to them, as
also everybody, young and old, engaged in doing good unto them, and
reflecting also on the splendour and prosperity of the illustrious sons
of Pandu, Duryodhana, the son of Dhritarashtra, became pale. In
proceeding (to his city) with an efflicted heart, the prince thought of
nothing else but that assembly house and that unrivalled prosperity of
the wise Yudhishthira. And Duryodhana, the son of Dhritarashtra, was so
taken up with his thoughts then that he spoke not a word to Suvala's
son even though the latter addressed him repeatedly. And Sakuni,
beholding him absent-minded, said,--'O Duryodhana, why art thou
proceeding thus'?

"Duryodhana replied,--'O uncle, beholding this whole earth owning the
sway of Yudhishthira in consequence of the might of the illustrious
Arjuna's weapons and beholding also that sacrifice of the son of Pritha
like unto the sacrifice of Sakra himself of great glory among the
celestials, I, being filled with jealousy and burning day and night, am
being dried up like a shallow tank in the summer season. Behold, when
Sisupala was slain by the chief of the Satwatas, there was no man to
take the side of Sisupala. Consumed by the fire of the Pandava, they
all forgave that offence; otherwise who is there that could forgive it?
That highly improper act of grave consequence done by Vasudeva
succeeded in consequence of the power of the illustrious son of Pandu.
And so many monarchs also brought with them various kinds of wealth for
king Yudhishthira, the son of Kunti, like tribute-paying Vaisyas!
Beholding Yudhishthira's prosperity of such splendour, my heart
burneth, efflicted with jealously, although it behoveth me not to be
jealous.'

"Having reflected in this way, Duryodhana, as if burnt by fire,
addressed the king of Gandhara again and said,--'I shall throw myself
upon a flaming fire or swallow poison or drown myself in water. I
cannot live. What man is there in the world possessed of vigour who can
bear to see his foes in the enjoyment of prosperity and himself in
destitution? Therefore I who bear to see that accession of prosperity
and fortune (in my foes) am neither a woman nor one that is not a
woman, neither also a man nor one that is not a man. Beholding their
sovereignty over the world and vast affluence, as also that sacrifice,
who is there like me that would not smart under all that? Alone I am
incapable of acquiring such royal prosperity; nor do I behold allies
that could help me in the matter. It is for this that I am thinking of
self-destruction. Beholding that great and serene prosperity of the son
of Kunti, I regard Fate as supreme and exertions fruitless. O son of
Suvala, formerly I strove to compass his destruction. But baffling all
my efforts he hath grown in prosperity even like the lotus from within
a pool of water. It is for this that I regard Fate as supreme and
exertions fruitless. Behold, the sons of Dhritarashtra are decaying and
the sons of Pritha are growing day by day. Beholding that prosperity of
the Pandavas, and that assembly house of theirs, and those menials
laughing at me, my heart burneth as if it were on fire. Therefore, O
uncle, know me now as deeply grieved and filled with jealousy, and
speak of it to Dhritarashtra.'


SECTION XLVII

"Sakuni said.--'O Duryodhana, thou shouldst not be jealous of
Yudhishthira. The sons of Pandu are enjoying what they deserve in
consequence of their own good fortune. O slayer of foes, O great king,
thou couldst not destroy them by repeatedly devising numberless plans,
many of which thou hadst even put to practice. Those tigers among men
out of sheer luck escaped all those machinations. They have obtained
Draupadi for wife and Drupada with his sons as also Vasudeva of great
prowess as allies, capable of helping them in subjugating the whole
world. And O king, having inherited the paternal share of the kingdom
without being deprived of it they have grown in consequence of their
own energy. What is there to make thee sorry for this? Having gratified
Hustasana, Dhananjaya hath obtained the bow Gandiva and the couple of
inexhaustible quivers and many celestial weapons. With that unique bow
and by the strength of his own arms also he hath brought all the kings
of the world under his sway. What is there to make thee sorry for this?
Having saved the Asura Maya from a conflagration, Arjuna, that slayer
of foes, using both his hands with equal skill, caused him to build
that assembly house. And it is for this also that commanded by Maya,
those grim Rakshasas called Kinkaras supported that assembly house.
What is there in this to make thee sorry? Thou hast said, O king, that
thou art without allies. This, O Bharata, is not true. These thy
brothers are obedient to thee. Drona of great prowess and wielding the
large bow along with his son, Radha's son Karna, the great warrior
Gautama (Kripa), myself with my brothers and king Saumadatti--these are
thy allies. Uniting thyself with these, conquer thou the whole of the
earth.'

"Duryodhana said,--'O king, with thee, as also with these great
warriors, I shall subjugate the Pandavas, if it pleases thee. If I can
now subjugate them, the world will be mine and all the monarchs, and
that assembly house so full of wealth.'

"Sakuni replied,--'Dhananjaya and Vasudeva, Bhimasena and Yudhishthira,
Nakula and Sahadeva and Drupada with his sons,--these cannot be
vanquished in battle by even the celestials, for they are all great
warriors wielding the largest bows, accomplished in weapons, and
delighting in battle. But, O king, I know the means by which
Yudhishthira himself may be vanquished. Listen to me and adopt it.'

"Duryodhana said,--'without danger to our friends and other illustrious
men, O uncle, tell me if there is any way by which I may vanquish him.'

"Sakuni said,--'The son of Kunti is very fond of dice-play although he
doth not know how to play. That king if asked to play, is ill able to
refuse. I am skillful at dice. There is none equal to me in this
respect on earth, no, not even in the three worlds, O son of Kuru.
Therefore, ask him to play at dice. Skilled at dice, I will win his
kingdom, and that splendid prosperity of his for thee, O bull among
men. But, O Duryodhana, represent all this unto the king
(Dhritarashtra). Commanded by thy father I will win without doubt the
whole of Yudhishthira's possessions.'

"Duryodhana said 'O son of Suvala, thou thyself represent properly all
this to Dhritarashtra, the chief of the Kurus. I shall not be able to
do so.'"


SECTION XLVIII

Vaisampayana said--"O king, impressed with the great Rajasuya sacrifice
of king Yudhishthira, Sakuni, the son of Suvala, having learnt before
the intentions of Duryodhana, while accompanying him in the way from
the assembly house, and desirous of saying what was agreeable to him,
approached Dhritarashtra endued with great wisdom, and finding the
monarch deprived of his eye seated (in his throne), told him these
words,--'Know, O great king, O bull of the Bharata race, that
Duryodhana, having lost colour, hath become pale and emaciated and
depressed and a prey to anxiety. Why dost thou not, after due enquiry,
ascertain the grief that is in the heart of thy eldest son, the grief
that is caused by the foe?'

"Dhritarashtra said,--'Duryodhana, what is the reason of thy great
affliction, O son of the Kuru race? If it is fit for me to hear it,
then tell me the reason. This Sakuni here says that thou hast lost
colour, become pale and emaciated, and a prey to anxiety. I do not know
what can be the reason of the sorrow. This vast wealth of mine is at
thy control. Thy brothers and all our relations never do anything that
is disagreeable to thee. Thou wearest the best apparel and eatest the
best food that is prepared with meat. The best of horse carries thee.
What it is, therefore, that hath made thee pale and emaciated? Costly
beds, beautiful damsels, mansions decked with excellent furniture, and
sport of the delightful kind, without doubt these all wait but at thy
command, as in the case of the gods themselves. Therefore, O proud one,
why dost thou grieve, O son, as if thou wert destitute.'

"Duryodhana said,--'I eat and dress myself like a wretch and pass my
time all the while a prey to fierce jealousy. He indeed is a man, who
incapable of bearing the pride of the foe, liveth having vanquished
that foe with the desire of liberating his own subjects from the
tyranny of the foe. Contentment, as also pride, O Bharata, are
destructive of prosperity; and those other two qualities also, viz.,
compassion and fear. One who acteth under the influence of these, never
obtaineth anything high. Having beheld Yudhishthira's prosperity,
whatever I enjoy brings me no gratification. The prosperity of Kunti's
son that is possessed of such splendour maketh me pale. Knowing the
affluence of the foe and my own destitution, even though that affluence
is not before me, I yet see it before me. Therefore, have I lost colour
and become melancholy, pale and emaciated. Yudhishthira supporteth
eighty-eight thousand Snataka Brahmanas leading domestic lives, giving
unto each of them thirty slave-girls. Beside this, thousand other
Brahmanas daily eat at his palace the best of food on golden plates.
The king of Kambhoja sent unto him (as tribute) innumerable skins,
black, darkish, and red, of the deer Kadali, as also numberless
blankets of excellent textures. And hundreds and thousands and
thousands of she-elephants and thirty thousand she-camels wander within
the palace, for the kings of the earth brought them all as tribute to
the capital of the Pandavas. And, O lord of earth, the kings also
brought unto this foremost of sacrifices heaps upon heaps of jewels and
gems for the son of Kunti. Never before did I see or hear of such
enormous wealth as was brought unto the sacrifice of the intelligent
sons of Pandu. And, O king, beholding that enormous collection of
wealth belonging to the foe, I can not enjoy peace of mind. Hundreds of
Brahmanas supported by the grants that Yudhishthira hath given them and
possessing wealth of kine, waited at the palace gate with three
thousands of millions of tribute but were prevented by the keepers from
entering the mansion. Bringing with them clarified butter in handsome
Kamandalus made of gold, they did not obtain admission into the palace,
and Ocean himself brought unto him in vessels of white copper the
nectar that is generated within his waters and which is much superior
to that which flowers and annual plants produce for Sakra. And Vasudeva
(at the conclusion of the sacrifice) having brought an excellent conch
bathed the Sun of Pritha with sea water brought in thousand jars of
gold, all well adorned with numerous gems. Beholding all this I became
feverish with jealousy. Those jars had been taken to the Eastern and
the Southern oceans. And they had also been taken on the shoulders of
men to the Western ocean, O bull among men. And, O father, although
none but birds only can go to the Northern region Arjuna, having gone
thither, exacted as tribute a vast quantity of wealth. There is another
wonderful incident also which I will relate to thee. O listen to me.
When a hundred thousand Brahmanas were fed, it had been arranged that
to notify this act every day conches would be blown in a chorus. But, O
Bharata, I continually heard conches blown there almost repeatedly. And
hearing those notes my hair stood on end. And, O great king, that
palatial compound, filled with innumerable monarchs that came there as
spectators, looked exceedingly handsome like the cloudless firmament
with stars. And, O king of men, the monarchs came into that sacrifice
of the wise son of Pandu bringing with them every kind of wealth. And
the kings that came there became like Vaisyas the distributors of food
unto the Brahmanas that were fed. And O king, the prosperity that I
beheld of Yudhishthira was such that neither the chief himself of the
celestials, nor Yama or Varuna, nor the lord of the Guhyakas owneth the
same. And beholding that great prosperity of the son of Pandu, my heart
burneth and I cannot enjoy peace.'

"Hearing these words of Duryodhana, Sakuni replied,--'Hear how thou
mayest obtain this unrivalled prosperity that thou beholdest in the son
of Pandu, O thou that hast truth for thy prowess. O Bharata, I am an
adept at dice, superior to all in the world. I can ascertain the
success or otherwise of every throw, and when to stake and when not. I
have special knowledge of the game. The Son of Kunti also is fond of
dice playing though he possesseth little skill in it. Summoned to play
or battle, he is sure to come forward, and I will defeat him repeatedly
at every throw by practising deception. I promise to win all that
wealth of his, and thou, O Duryodhana, shalt then enjoy the same.'"

Vaisampayana continued,--"King Duryodhana, thus addressed by Sakuni,
without allowing a moment to elapse, said unto Dhritarashtra,--'This,
Sakuni, an adept at dice, is ready to win at dice, O king, the wealth
of the sons of Pandu. It behoveth thee to grant him permission to do
so.'

"Dhritarashtra replied,--'I always follow the counsels of Kshatta, my
minister possessed of great wisdom. Having consulted with him, I will
inform thee what my judgment is in respect of this affair. Endued with
great foresight, he will, keeping morality before his eyes, tell us
what is good and what is proper for both parties, and what should be
done in this matter.'

"Duryodhana said,--'If thou consultest with Kshatta he will make thee
desist. And if thou desist, O king, I will certainly kill myself. And
when I am dead, O king, thou wilt become happy with Vidura. Thou wilt
then enjoy the whole earth; what need hast thou with me?'"

Vaisampayana continued,--"Dhritarashtra, hearing these words of
affliction uttered by Duryodhana from mixed feeling, himself ready to
what Duryodhana had dictated, commanded his servant, saying,--'Let
artificers be employed to erect without delay a delightful and handsome
and spacious palace with an hundred doors and a thousand columns. And
having brought carpenters and joiners, set ye jewels and precious
stones all over the walls. And making it handsome and easy of access,
report to me when everything is complete.' And, O monarch, king
Dhritarashtra having made this resolution for the pacification of
Duryodhana, sent messengers unto Vidura for summoning him. For without
taking counsel with Vidura never did the monarch form any resolution.
But as regards the matter at hand, the king although he knew the evils
of gambling, was yet attracted towards it. The intelligent Vidura,
however, as soon as he heard of it, knew that the arrival of Kali was
at hand. And seeing that the way to destruction was about to open, he
quickly came to Dhritarashtra. And Vidura approaching his illustrious
eldest brother and bowing down unto his feet, said these words:

"'O exalted king, I do not approve of this resolution that thou hast
formed. It behave thee, O king, to act in such a way that no dispute
may arise between thy children on account of this gambling match.'

"Dhritarashtra replied,--'O Kshatta, if the gods be merciful unto us,
assuredly no dispute will ever arise amongst my sons. Therefore,
auspicious or otherwise, beneficial or otherwise, let this friendly
challenge at dice proceed. Even this without doubt is what fate hath
ordained for us. And, O son of the Bharata race, when I am near, and
Drona and Bhishma and thou too, nothing evil that even Fate might have
ordained is likely to happen. Therefore, go thou on a car yoking
thereto horses endued with the speed of the wind, so that thou mayest
reach Khandavaprastha even today and bring thou Yudhishthira with thee.
And, O Vidura, I tell that even this is my resolution. Tell me nothing.
I regard Fate as supreme which bringeth all this.' Hearing these words
of Dhritarashtra and concluding that his race was doomed, Vidura in
great sorrow went unto Bhishma with great wisdom."


SECTION XLIX

Janamejaya said,--"O thou foremost of all conversant with the Vedas,
how did that game at dice take place, fraught with such evil to the
cousins and through which my grand-sires, the son of Pandu, were
plunged into such sorrow? What kings also were present in that
assembly, and who amongst them approved of the gambling match and who
amongst them forbade it? O sinless one, O chief of regenerate ones, I
desire thee to recite in detail all about this, which, indeed, was the
cause of the destruction of the world."

Santi said,--"Thus addressed by the king, the disciple of Vyasa, endued
with great energy and conversant with the entire Vedas, narrated
everything that had happened."

Vaisampayana said,--"O best of the Bharatas, O great king, if thou
desirest to hear, then listen to me as I narrate to thee everything
again in detail.

"Ascertaining the opinion of Vidura, Dhritarashtra the son of Amvika,
calling Duryodhana told him again in private--'O son of Gandhari, have
nothing to do with dice. Vidura doth not speak well of it. Possessed of
great wisdom, he will never give me advice that is not for my good. I
also regard what Vidura sayeth as exceedingly beneficial for me. Do
that, O son, for I regard it all as for thy good also. Indeed, Vidura
knoweth with all its mysteries the science (of political morality) that
the illustrious and learned and wise Vrihaspati, the celestial Rishi
who is the spiritual guide of Vasava--had unfolded unto the wise chief
of the immortals. And O son, I always accept what Vidura adviseth. O
king, as the wise Uddhava is ever regarded amongst the Vrishnis, so is
Vidura possessed of great intelligence esteemed as the foremost of the
Kurus. Therefore, O son, have nothing to do with dice. It is evident
that dice soweth dissensions. And dissensions are the ruin of the
kingdom. Therefore, O son, abandon this idea of gambling. O son, thou
hast obtained from us what, it hath been ordained, a father and a
mother should give unto their son, viz., ancestral rank and
possessions. Thou art educated and clever in every branch of knowledge,
and hast been brought up with affection in thy paternal dwelling. Born
the eldest among all thy brothers, living within thy own kingdom, why
regardest thou thyself as unhappy? O thou of mighty arms, thou
obtainest food and attire of the very best kind and which is not
obtainable by ordinary men. Why dost thou grieve yet. O son, O
mighty-armed one, ruling thy large ancestral kingdom swelling with
people and wealth, thou shinest as splendidly as the chief of the
celestials in heaven. Thou art possessed of wisdom. It behoveth thee to
tell me what can be the root of this grief that hath made thee so
melancholy.'

"Duryodhana replied,--'I am a sinful wretch, O king, because I eat and
dress beholding (the prosperity of the foes). It hath been said that
man is a wretch who is not filled with jealousy at the sight of his
enemy's prosperity. O exalted one, this kind of prosperity of mine doth
not gratify me. Beholding that blazing prosperity of the son of Kunti,
I am very much pained. I tell thee strong must be my vitality, in as
much as I am living even at the sight of the whole earth owning the
sway of Yudhishthira. The Nipas, the Chitrakas, the Kukkuras, the
Karaskaras, and the Lauha-janghas are living in the palace of
Yudhishthira like bondsmen. The Himavat, the ocean, the regions on the
sea-shore, and the numberless other regions that yield jewels and gems,
have all acknowledged superiority of the mansion of Yudhishthira in
respect of wealth it containeth. And, O Monarch, regarding me as the
eldest and entitled to respect, Yudhishthira having received me
respectfully, appointed me in receiving the jewels and gems (that were
brought as tribute). O Bharata, the limit and the like of the excellent
and invaluable jewels that were brought there have not been seen. And O
king, my hands were fatigued in receiving that wealth. And when I was
tired, they that brought those valuable articles from distant regions
used to wait till I was able to resume my labour. Bringing jewels from
the lake Vindu, the Asura architect Maya constructed (for the Pandavas)
a lake-like surface made of crystal. Beholding the (artificial) lotuses
with which it was filled, I mistook it, O king for water. And seeing me
draw up my clothes (while about to cross it), Vrikodara (Bhima) laughed
at me, regarding me as wanting in jewels and having lost my head at the
sight of the affluence of my enemy. If I had the ability, I would, O
king, without the loss of a moment, slay Vrikodara for that. But, O
monarch, if we endeavour to slay Bhima now, without doubt, ours will be
the fate of Sisupala. O Bharata, that insult by the foe burneth me.
Once again, O king, beholding a similar lake that is really full of
water but which I mistook for a crystal surface, I fell into it. At
that, Bhima with Arjuna once more laughed derisively, and Draupadi also
accompanied by other females joined in the laughter. That paineth my
heart exceedingly. My apparel having been wet, the menials at the
command of the king gave me other clothes. That also is my great
sorrow. And O king, hear now of another mistake that I speak of. In
attempting to pass through what is exactly of the shape of a door but
through which there was really no passage, I struck my forehead against
stone and injured myself. The twins Nakula and Sahadeva beholding from
a distance that I was so hit at the head came and supported me in their
arms, expressing great concern for me. And Sahadeva repeatedly told me,
as if with a smile,--"This O king, is the door. Go this way!" And
Bhimasena, laughing aloud, addressed me and said,--"O son of
Dhritarashtra, this is the door." And, O king I had not even heard of
the names of those gems that I saw in that mansion. And it is for these
reasons that my heart so acheth.'


SECTION L

"Duryodhana said,--'Listen now, O Bharata, about all the most costly
articles I saw, belonging unto the sons of Pandu, and brought one after
another by the kings of the earth. Beholding that wealth of the foe, I
lost my reason and scarcely knew myself. And, O Bharata, listen as I
describe that wealth consisting of both manufactures and the produce of
the land. The king of Kamboja gave innumerable skins of the best kind,
and blankets made of wool, of the soft fur of rodents and other
burroughers, and of the hair of cats,--all inlaid with threads of gold.
And he also gave three hundred horses of the Titteti and the Kalmasha
species possessing noses like parrots. And he also gave three hundred
camels and an equal number of she-asses, all fattened with the olives
and the Pilusha. And innumerable Brahmanas engaged in rearing cattle
and occupied in low offices for the gratification of the illustrious
king Yudhishthira the just waited at the gate with three hundred
millions of tribute but they were denied admission into the palace. And
hundred upon hundreds of Brahmanas possessing wealth of kine and living
upon the lands that Yudhishthira had given them, came there with their
handsome golden Kamandalus filled with clarified butter. And though
they had brought such tribute, they were refused admission into the
palace. And the Sudra kings that dwelt in the regions on the seacoast,
brought with them, O king, hundred thousands of serving girls of the
Karpasika country, all of beautiful features and slender waist and
luxuriant hair and decked in golden ornaments; and also many skins of
the Ranku deer worthy even of Brahmanas as tribute unto king
Yudhishthira. And the tribes Vairamas, Paradas, Tungas, with the
Kitavas who lived upon crops that depended on water from the sky or of
the river and also they who were born in regions on the sea-shore, in
woodlands, or countries on the other side of the ocean waited at the
gate, being refused permission to enter, with goats and kine and asses
and camels and vegetable, honey and blankets and jewels and gems of
various kinds. And that great warrior king Bhagadatta, the brave ruler
of Pragjyotisha and the mighty sovereign of the mlechchas, at the head
of a large number of Yavanas waited at the gate unable to enter, with a
considerable tribute comprising of horses of the best breed and
possessing the speed of the wind. And king Bhagadatta (beholding the
concourse) had to go away from the gate, making over a number of swords
with handles made of the purest ivory and well-adorned with diamonds
and every kind of gems. And many tribes coming from different regions,
of whom some possess two eyes, some three and some had eyes on their
foreheads, and those also called Aushmikas, and Nishadas, and Romakas,
some cannibals and many possessing only one leg, I say, O king,
standing at the gate, being refused permission to enter. And these
diverse rulers brought as tribute ten thousand asses of diverse hues
and black necks and huge bodies and great speed and much docility and
celebrated all over the world. And these asses were all of goodly size
and delightful colour. And they were all bred on the coast of Vankhu.
And there were many kings that gave unto Yudhishthira much gold and
silver. And having given much tribute they obtained admission into the
palace of Yudhishthira. The people that came there possessing only one
leg gave unto Yudhishthira many wild horses, some of which were as red
as the cochineal, and some white, and some possessing the hues of the
rainbow and some looking like evening clouds, and some that were of
variegated colour. And they were all endued with the speed of the mind.
And they also gave unto the king enough gold of superior quality. I
also saw numberless Chins and Sakas and Uddras and many barbarous
tribes living in the woods, and many Vrishnis and Harahunas, and dusky
tribes of the Himavat, and many Nipas and people residing in regions on
the sea-coast, waiting at the gate being refused permission to enter.
And the people of Valhika gave unto him as tribute ten thousand asses,
of goodly size and black necks and daily running two hundred miles, And
those asses were of many shapes. And they were well-trained and
celebrated all over the world. And possessed of symmetrical proportion
and excellent colour, their skins were pleasant to the touch. And the
Valhikas also presented numerous blankets of woollen texture
manufactured in Chin and numerous skins of the Ranku deer, and clothes
manufactured from jute, and others woven with the threads spun by
insects. And they also gave thousands of other clothes not made of
cotton, possessing the colour of the lotus. And these were all of
smooth texture. And they also gave soft sheep-skins by thousands. And
they also gave many sharp and long swords and scimitars, and hatchets
and fine-edged battle-axes manufactured in the western countries. And
having presented perfumes and jewels and gems of various kinds by
thousands as tribute, they waited at the gate, being refused admission
into the palace. And the Sakas and Tukhatas and Tukharas and Kankas and
Romakas and men with horns bringing with them as tribute numerous large
elephants and ten thousand horses, and hundreds and hundreds of
millions of gold waited at the gate, being refused permission to enter.
And the kings of the eastern countries having presented numerous
valuable articles including many costly carpets and vehicles and beds,
and armours of diverse hues decked with jewels and gold and ivory, and
weapons of various kinds, and cars of various shapes and handsome make
and adorned with gold, with well-trained horses trimmed with tiger
skins, and rich and variegated blankets for caprisoning elephants, and
various kinds of jewels and gems, arrows long and short and various
other kinds of weapons, obtained permission to enter the sacrificial
palace of the illustrious Pandava!'


SECTION LI

"Duryodhana said,--'O sinless one, listen to me as I describe that
large mass of wealth consisting of various kinds of tribute presented
unto Yudhishthira by the kings of the earth. They that dwell by the
side of the river Sailoda flowing between the mountains of Mer and
Mandara and enjoy the delicious shade of topes of the Kichaka bamboo,
viz., the Khashas, Ekasanas, the Arhas, the Pradaras, the Dirghavenus,
the Paradas, the Kulindas, the Tanganas, and the other Tanganas,
brought as tribute heaps of gold measured in dronas (jars) and raised
from underneath the earth by ants and therefore called after these
creatures. The mountain tribes endued with great strength having
brought as tribute numerous Chamaras (long brushes) soft and black and
others white as moon-beam and sweet honey extracted from the flowers
growing on the Himavat as also from the Mishali champaka and garlands
of flowers brought from the region of the northern Kurus, and diverse
kinds of plants from the north even from Kailasa, waited with their
heads bent down at the gate of king Yudhishthira, being refused
permission to enter. I also beheld there numberless chiefs of the
Kiratas armed with cruel weapons and ever engaged in cruel deeds,
eating of fruits and roots and attired in skins and living on the
northern slopes of the Himavat and on the mountain from behind which
the sun rises and in the region of Karusha on the sea-coast and on both
sides of the Lohitya mountains. And, O king, having brought with them
as tribute loads upon loads of sandal and aloe as also black aloe, and
heaps upon heaps of valuable skins and gold and perfumes, and ten
thousand serving-girls of their own race, and many beautiful animals
and birds of remote countries, and much gold of great splendour
procured from mountains, the Kiratas waited at the gate, being refused
permission to enter. The Kairatas, the Daradas, the Darvas, the Suras,
the Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the
Paradas along with the Vahlikas, the Kashmiras, the Ghorakas, the
Hansakayanas, the Sivis, the Trigartas, the Yauddheyas, the ruler of
Madras and the Kaikeyas, the Amvashtas, the Kaukuras, the Tarkshyas,
the Vastrapas along with the Palhavas, the Vashatayas, the Mauleyas
along with the Kshudrakas, and the Malavas, the Paundrayas, the
Kukkuras, the Sakas, the Angas, the Vangas, the Punras, the Sanavatyas,
and the Gayas--these good and well-born Kshatriyas distributed into
regular clans and trained to the use of arms, brought tribute unto king
Yudhishthira by hundreds and thousands. And the Vangas, the Kalingas,
the Magadhas, the Tamraliptas, the Supundrakas, the Dauvalikas, the
Sagarakas, the Patrornas, the Saisavas, and innumerable
Karnapravaranas, who presented themselves at the gate, were told by the
gate-keepers at the command of the king, that if they could wait and
bring good tribute they could obtain admission. Then the kings of those
nations each gave a thousand elephants furnished with tusks like unto
the shafts of ploughs and decked with girdles made of gold, and covered
with fine blankets and therefore, resembling the lotus in hue. And they
were all darkish as rocks and always musty, and procured from the sides
of the Kamyaka lake, and covered with defensive armour. And they were
also exceedingly patient and of the best breed. And having made these
presents, those kings were permitted to enter. O king, these and many
others, coming from various regions, and numberless other illustrious
kings, brought jewels and gems unto this sacrifice. And Chitraratha,
also the king of Gandharvas, the friend of Indra, gave four hundred
horses gifted with the speed of the wind. And the Gandharva Tumvuru
gladly gave a hundred horses of the colour of mango leaf and decked in
gold. And, O thou of the Kuru race, the celebrated king of the Mlechcha
tribe, called the Sukaras, gave many hundreds of excellent elephants.
And Virata, the king of Matsya, gave as tribute two thousand elephants
decked in gold. And king Vasudana from the kingdom of Pansu presented
unto the son of Pandu six and twenty elephants and two thousand horses,
O king, all decked in gold and endued with speed and strength and in
full vigour of youth, and diverse other kinds of wealth. And Yajnasena
presented unto the sons of Pandu for the sacrifice, fourteen thousand
serving-girls and ten thousand serving-men with their wives, many
hundreds of excellent elephants, six and twenty cars with elephants
yoked unto them, and also his whole kingdom. And Vasudeva of the
Vrishni race, in order to enhance the dignity of Arjuna, gave fourteen
thousands of excellent elephants. Indeed, Krishna is the soul of Arjuna
and Arjuna is the soul of Krishna, and whatever Arjuna may say Krishna
is certain to accomplish. And Krishna is capable of abandoning heaven
itself for the sake of Arjuna, and Arjuna also is capable of
sacrificing his life for the sake of Krishna. And the Kings of Chola
and Pandya, though they brought numberless jars of gold filled with
fragrant sandal juice from the hills of Malaya, and loads of sandal and
aloe wood from the Dardduras hills, and many gems of great brilliancy
and fine cloths inlaid with gold, did not obtain permission (to enter).
And the king of the Singhalas gave those best of sea-born gems called
the lapis lazuli, and heaps of pearls also, and hundreds of coverlets
for elephants. And numberless dark-coloured men with the ends of their
eyes red as copper, attired in clothes decked with gems, waited at the
gate with those presents. And numberless Brahmanas and Kshatriyas who
had been vanquished, and Vaisyas and serving Sudras, from love of
Yudhishthira, brought tribute unto the son of Pandu. And even all the
Mlechchas, from love and respect, came unto Yudhishthira. And all
orders of men, good, indifferent and low, belonging to numberless
races, coming from diverse lands made Yudhishthira's habitation the
epitome of the world.'

"'And beholding the kings of the earth to present unto the foes such
excellent and valuable presents, I wished for death out of grief. And O
king, I will now tell thee of the servants of the Pandavas, people for
whom Yudhishthira supplieth food, both cooked and uncooked. There are a
hundred thousand billions of mounted elephants and cavalry and a
hundred millions of cars and countless foot soldiers. At one place raw
provisions are being measured out; at another they are being cooked;
and at another place the foods are being distributed. And the notes of
festivity are being heard everywhere. And amongst men of all orders I
beheld not a single one in the mansion of Yudhishthira that had not
food and drink and ornaments. And eighty-eight thousands of Snataka
Brahmanas leading domestic lives, all supported by Yudhishthira, with
thirty serving-girls given unto each, gratified by the king, always
pray with complacent hearts for the destruction of his foes. And ten
thousands of other ascetics with vital seed drawn up, daily eat of
golden plates in Yudhishthira's palace. And, O king, Yajnaseni, without
having eaten herself, daily seeth whether everybody, including even the
deformed and the dwarfs, hath eaten or not. And, O Bharata, only two do
not pay tribute unto the son of Kunti, viz., the Panchalas in
consequence of their relationship by marriage, and the Andhakas and
Vrishnis in consequence of their friendship.'


SECTION LII

"Duryodhana said,--'Those kings that are revered over all the world,
who are devoted to truth and who are pledged to the observance of rigid
vows, who are possessed of great learning and eloquence, who are fully
conversant with the Vedas and their branches as also with sacrifices,
who have piety and modesty, whose souls are devoted to virtue, who
possess fame, and who have enjoyed the grand rites of coronation, all
wait upon and worship Yudhishthira. And, O king, I beheld there many
thousands of wild kine with as many vessels of white copper for milking
them, brought thither by the kings of the earth as sacrificial presents
to be given away by Yudhishthira unto the Brahmana. And, O Bharata, for
bathing Yudhishthira at the conclusion of the sacrifice, many kings
with the greatest alacrity, themselves brought there in a state of
purity many excellent jars (containing water). And king Vahlika brought
there a car decked with pure gold. And king Sudakshina himself yoked
thereto four white horses of Kamboja breed, and Sunitha of great might
fitted the lower pole and the ruler of Chedi with his own hands took up
and fitted the flag-staff. And the king of the Southern country stood
ready with the coat of mail; the ruler of Magadha, with garlands of
flowers and the head-gear; the great warrior Vasudana with a sixty
years old elephant, the king of Matsya, with the side-fittings of the
car, all encased in gold; king Ekalavya, with the shoes; the king of
Avanti, with diverse kinds of water for the final bath; king Chekitana,
with the quiver; the king of Kasi, with the bow; and Salya, with a
sword whose hilt and straps were adorned with gold. Then Dhaumya and
Vyasa, of great ascetic merit, with Narada and Asita's son Devala,
standing before performed the ceremony of sprinkling the sacred water
over the king. And the great Rishis with cheerful hearts sat where the
sprinkling ceremony was performed. And other illustrious Rishis
conversant with the Vedas, with Jamadagni's son among them, approached
Yudhishthira, the giver of large sacrificial presents, uttering mantras
all the while, like the seven Rishis, approaching the great Indra in
heaven. And Satyaki of unbaffled prowess held the umbrella (over the
king's head). And Dhananjaya and Bhima were engaged in tanning the
king; while the twins held a couple of chamaras in their hands. And the
Ocean himself brought in a sling that big conch of Varuna which the
celestial artificer Viswakarman had constructed with a thousand Nishkas
of gold, and which Prajapati had in a former Kalpa, presented unto
Indra. It was with that conch that Krishna bathed Yudhishthira after
the conclusion of the sacrifice, and beholding it, I swooned away.
People go to the Eastern or the Western seas and also to the Southern
one. But, O father, none except birds can ever go to the Northern sea.
But the Pandavas have spread their dominion even there, for I heard
hundreds of conches that had been brought thence blown (in the
sacrificial mansion) indicative of auspicious rejoicing. And while
those conches blew simultaneously, my hair stood on end. And those
among the kings, who were weak in strength fell down. And
Dhrishtadyumna and Satyaki and the sons of Pandu and Kesava,--those
eight, endued with strength and prowess and handsome in person,
beholding the kings deprived of consciousness and myself in that
plight, laughed outright. Then Vibhatsu (Arjuna) with a cheerful heart
gave, O Bharata, unto the principal Brahmanas five hundred bullocks
with horns plated with gold. And king Yudhishthira, the son of Kunti,
having completed the Rajasuya sacrifice, obtained like the exalted
Harishchandra such prosperity that neither Rantideva nor Nabhaga, nor
Jauvanaswa, nor Manu, nor king Prithu the son of Vena, nor Bhagiratha,
Yayati, nor Nahusha, had obtained its like. And beholding, O exalted
one, such prosperity, in the son of Pritha which is even like that
which Harishchandra had, I do not see the least good in continuing to
live, O Bharata! O ruler of men, a yoke that is tied (to the bullock's
shoulders) by a blind man becomes loosened. Even such is the case with
us. The younger ones are growing while the elder ones are decaying. And
beholding all this, O chief of the Kurus, I cannot enjoy peace even
with the aid of reflection. And it is for this, O king, that I am
plunged into grief and becoming pale and emaciated.'


SECTION LIII

"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, if 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
vigilance 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.'


SECTION LIV

"Duryodhana said,--'He that is devoid of intellect but hath merely
heard of many things, can scarcely understand the real import of the
scriptures, like the spoon that hath no perception of the taste of the
soup it toucheth. Thou knowest everything, but yet confoundest me. Like
a boat fastened to another, thou and I are tied to each other. Art thou
unmindful of thy own interests? Or, dost thou entertain hostile feeling
towards me? These thy sons and allies are doomed to destruction,
inasmuch as they have thee for their ruler, for thou describest as
attainable in the future what is to be done at the present moment. He
often trippeth whose guide acts under the instructions of others. How
then can his followers expect to come across a right path? O king, thou
art of mature wisdom; thou hast the opportunity to listen to the words
of old, and thy senses also are under thy control. It behoveth thee not
to confound us who are ready to seek our own interests. Vrihaspati hath
said that the usage of kings are different from those of common people.
Therefore kings should always attend to their own interests with
vigilance. The attainment of success is the sole criterion that should
guide the conduct of a Kshatriya. Whether, therefore, the means is
virtuous or sinful, what scruples can there be in the duties of one's
own order? He that is desirous of snatching the blazing prosperity of
his foe, should, O bull of the Bharata race, bring every direction
under his subjection like the charioteer taming the steeds with his
whip. Those used to handling weapons say that, a weapon is not simply
an instrument that cuts but is a means, whether covert or overt, that
can defeat a foe. Who is to be reckoned a foe and who a friend, doth
not depend on one's figure or dimensions. He that paineth another is, O
king, to be regarded a foe by him that is pained. Discontent is the
root of prosperity. Therefore, O king, I desire to be discontented. He
that striveth after the acquisition of prosperity is, O king, a truly
politic person. Nobody should be attached to wealth and affluence, for
the wealth that hath been earned and hoarded may be plundered. The
usages of kings are even such. It was during a period of peace that
Sakra cut off the head of Namuchi after having given a pledge to the
contrary, and it was because he approved of this eternal usage towards
the enemy that he did so. Like a snake that swalloweth up frogs and
other creatures living in holes, the earth swalloweth up a king that is
peaceful and a Brahmana that stirreth not out of home. O king, none can
by nature be any person's foe. He is one's foe, and not anybody else,
who hath common pursuits with one. He that from folly neglecteth a
growing foe, hath his vitals cut off as by a disease that he cherished
without treatment. A foe, however insignificant, if suffered to grow in
prowess, swalloweth one like the white ants at the root of a tree
eating off the tree itself. O Bharata, O Ajamida, let not the
prosperity of the foe be acceptable to thee. This policy (of neglecting
the foe) should always be borne on their heads by the wise even like a
load. He that always wisheth for the increase of his wealth, ever
groweth in the midst of his relatives even like the body naturally
growing from the moment of birth. Prowess conferreth speedy growth.
Coveting as I do the prosperity of the Pandavas, I have not yet made it
my own. At present I am a prey to doubts in respect of my ability. I am
determined to resolve those doubts of mine. I will either obtain that
prosperity of theirs, or lie down having perished in battle. O king
when the state of my mind is such, what do I care now for life, for the
Pandavas are daily growing while our possessions know no increase?'


SECTION LV

"Sakuni said,--'O thou foremost of victorious persons, I will snatch
(for thee) this prosperity of Yudhishthira, the son of Pandu, at the
sight of which thou grievest so. Therefore, O king, let Yudhishthira
the son of Kunti be summoned. By throwing dice a skilful man, himself
uninjured, may vanquish one that hath no skill. Know, O Bharata, that
betting is my bow, the dice are my arrows, the marks on them my
bow-string, and the dice-board my car.'

"Duryodhana said,--'This Sukuni skilled at dice, is ready, O king, to
snatch the prosperity of the son of Pandu by means of dice. It behoveth
thee to give him permission.'

"Dhritarashtra said,--'I am obedient to the counsels of my brother, the
illustrious Vidura. Consulting with him, I shall tell what should be
done in this matter.'

"Duryodhana said,--'Vidura is always engaged in doing good to the sons
of Pandu. O Kaurava, his feelings towards us are otherwise. He will,
therefore, without doubt, withdraw thy heart from the proposed act. No
man should set himself to any task depending upon the counsels of
another, for, O son of Kuru's race, the minds of two persons seldom
agree in any particular act. The fool that liveth shunning all causes
of fear wasteth himself like an insect in the rainy season. Neither
sickness nor Yama waiteth till one is in prosperity. So long,
therefore, as there is life and health, one should (without waiting for
prosperity) accomplish his purpose.'

"Dhritarashtra said,--'O son, hostility with those that are strong, is
what never recommendeth itself to me. Hostility bringeth about a change
of feelings, and that itself is a weapon though not made of steel. Thou
regardest, O Prince, as a great blessing what will bring in its train
the terrible consequences of war. What is really fraught with mischief.
If once it beginneth, it will create sharp swords and pointed arrows.'

"Duryodhana replied,--'Men of the most ancient times invented the use
of dice. There is no destruction in it, nor is there any striking with
weapons. Let the words of Sakuni, therefore, be acceptable to thee, and
let thy command be issued for the speedy construction of the assembly
house. The door of heaven, leading us to such happiness, will be opened
to us by gambling. Indeed, they that betake to gambling (with such aid)
deserve such good fortune. The Pandavas then will become thy equals
(instead of, as now, superiors); therefore, gamble thou with the
Pandavas.'

"Dhritarashtra said.--'The words uttered by thee do not recommend
themselves to me. Do what may be agreeable to thee, O ruler of men. But
thou shall have to repent for acting according to these words; for,
words that are fraught with such immorality can never bring prosperity
in the future. Even this was foreseen by the learned Vidura ever
treading the path of truth and wisdom. Even the great calamity,
destructive of the lives of the Kshatriyas, cometh as destined by
fate.'"

Vaisampayana continued--"Having said this, the weak-minded
Dhritarashtra regarded fate as supreme and unavoidable. And the king
deprived of reason by Fate, and obedient to the counsels of his son,
commanded his men in loud voice, saying--'Carefully construct, without
loss of time, an assembly house of the most beautiful description, to
be called the crystal-arched palace with a thousand columns, decked
with gold and lapis lazuli, furnished with a hundred gates, and full
two miles in length and in breadth the same.' Hearing those words of
his, thousands of artificers endued with intelligence and skill soon
erected the palace with the greatest alacrity, and having erected it
brought thither every kind of article. And soon after they cheerfully
represented unto the king that the palace had been finished, and that
it as delightful and handsome and furnished with every kind of gems and
covered with many-coloured carpets inlaid with gold. Then king
Dhritarashtra, possessed of learning, summoning Vidura the chief of his
ministers, said:--'Repairing, (to Khandavaprastha), bring prince
Yudhishthira here without loss of time. Let him come hither with his
brothers, and behold this handsome assembly house of mine, furnished
with countless jewels and gems, and costly beds and carpets, and let a
friendly match at dice commence here.'"


SECTION LVI

Vaisampayana said,--"King Dhritarashtra, ascertaining the inclinations
of his son and knowing that Fate is inevitable, did what I have said.
Vidura, however, that foremost of intelligent men, approved not his
brother's words and spoke thus, 'I approve not, O king, of this command
of thine. Do not act so. I fear, this will bring about the destruction
of our race. When thy sons lose their unity, dissension will certainly
ensue amongst them. This I apprehend, O king, from this match at dice.'

"Dhritarashtra said,--'If Fate be not hostile, this quarrel will not
certainly grieve me. The whole universe moveth at the will of its
Creator, under the controlling influence of Fate. It is not free.
Therefore, O Vidura, going unto king Yudhishthira at my command, bring
thou soon that invincible son of Kunti.'"


SECTION LVII

Vaisampayana said,--"Vidura then, thus commanded against his will by
king Dhritarashtra, set out, with the help of horses of high mettle and
endued with great speed and strength, and quiet and patient, for the
abode of the wise sons of Pandu. Possessed of great intelligence,
Vidura proceeded by the way leading to the capital of the Pandavas. And
having arrived at the city of king Yudhishthira, he entered it and
proceeded towards the palace, worshipped by numberless Brahmanas. And
coming to the palace which was even like unto the mansion of Kuvera
himself, the virtuous Vidura approached Yudhishthira, the son of
Dharma. Then the illustrious Ajamida devoted to truth and having no
enemy on earth, reverentially saluted Vidura, and asked him about
Dhritarashtra and his sons. And Yudhishthira said, 'O Kshatta, thy mind
seemeth to be cheerless. Dost thou come here in happiness and peace?
The sons of Dhritarashtra, I hope, are obedient to their old father.
The people also, I hope, are obedient to Dhritarashtra's rule.'

"Vidura said,--'The illustrious king, with his sons, is well and happy,
and surrounded by his relatives he reigneth even like Indra himself.
The king is happy with his sons who are all obedient to him and hath no
grief. The illustrious monarch is bent on his own aggrandisement. The
king of the Kurus hath commanded me to enquire after thy peace and
prosperity, and to ask thee to repair to Hastinapore with thy brothers
and to say, after beholding king Dhritarashtra's newly erected palace,
whether that one is equal to thy own. Repairing thither, O son of
Pritha, with thy brothers, enjoy ye in that mansion and sit to a
friendly match at dice. We shall be glad if thou goest, as the Kurus
have already arrived there. And thou wilt see there those gamblers and
cheats that the illustrious king Dhritarashtra hath already brought
thither. It is for this, O king, that I have come hither. Let the
king's command be approved by thee.'

"Yudhishthira said,--'O Kshatta, if we sit to a match at dice, we may
quarrel. What man is there, who knowing all this, will consent to
gamble? What dost thou think fit for us? We all are obedient to thy
counsels.'

"Vidura said,--'I know that gambling is the root of misery, and I
strove to dissuade the king from it. The king, however, hath sent me to
thee. Having known all this, O learned one, do what is beneficial.'

"Yudhishthira said,--'Besides the sons of Dhritarashtra what other
dishonest gamblers are there ready for play? Tell us, O Vidura, who
they are and with whom we shall have to play, staking hundreds upon
hundreds of our possessions.'

"Vidura said,--'O monarch, Sakuni, the king of Gandhara, an adept at
dice, having great skill of hand and desperate in stakes, Vivingati,
king Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are
there.'

"Yudhishthira said,--'It would seem then that some of the most
desperate and terrible gamblers always depending upon deceit are there.
This whole universe, however, is at the will of its Maker, under the
control of fate. It is not free. O learned one, I do not desire, at the
command of king Dhritarashtra to engage myself in gambling. The father
always wisheth to benefit his son. Thou art our master, O Vidura. Tell
me what is proper for us. Unwilling as I am to gamble, I will not do
so, if the wicked Sakuni doth not summon me to it in the Sabha? If,
however, he challengeth me, I will never refuse. For that, as settled,
is my eternal vow.'"

Vaisampayana continued,--"King Yudhishthira the just having said this
unto Vidura, commanded that preparations for his journey might be made
without loss of time. And the next day, the king accompanied by his
relatives and attendants and taking with him also the women of the
household with Draupadi in their midst, set out for the capital of the
Kurus. 'Like some brilliant body falling before the eyes, Fate
depriveth us of reason, and man, tied as it were with a cord,
submitteth to the sway of Providence,' saying this, king Yudhishthira,
that chastiser of the foe, set out with Kshatta, without deliberating
upon that summons from Dhritarashtra. And that slayer of hostile
heroes, the son of Pandu and Pritha, riding upon the car that had been
given him by the king of Valhika, and attired also in royal robes, set
out with his brothers. And the king, blazing as it were with royal
splendour, with Brahmanas walking before him, set out from his city,
summoned by Dhritarashtra and impelled by what hath been ordained by
Kala (Time). And arriving at Hastinapore he went to the palace of
Dhritarashtra. And going there, the son of Pandu approached the king.
And the exalted one then approached Bhishma and Drona and Karna, and
Kripa, and the son of Drona, and embraced and was embraced by them all.
And the mighty-armed one, endued with great prowess, then approached
Somadatta, and then Duryodhana and Salya, and the son of Suvala, and
those other kings also that had arrived there before him. The king then
went to the brave Dusshasana and then to all his (other) brothers and
then to Jayadratha and next to all the Kurus one after another. And the
mighty-armed one, then surrounded by all his brothers, entered the
apartment of the wise king Dhritarashtra. And then Yudhishthira beheld
the reverend Gandhari, ever obedient to her lord, and surrounded by her
daughters-in-law like Rohini by the stars. And saluting Gandhari and
blessed by her in return, the king then beheld his old uncle, that
illustrious monarch whose wisdom was his eye. King Dhritarashtra then,
O monarch, smelt his head as also the heads of those four other princes
of the Kuru race, viz., the sons of Pandu with Bhimasena as their
eldest. And, O king, beholding the handsome Pandava those tigers among
men, all the Kurus became exceedingly glad. And commanded by the king,
the Pandavas then retired to the chambers allotted to them and which
were all furnished with jewels and gems. And when they had retired into
the chambers, the women of Dhritarashtra's household with Dussala
taking the lead visited them. And the daughters-in-law of Dhritarashtra
beholding the blazing and splendid beauty and prosperity of Yajnaseni,
became cheerless and filled with jealousy. And those tigers among men,
having conversed with the ladies went through their daily physical
exercises and then performed the religious rites of the day. And having
finished their daily devotions, they decked their persons with sandal
paste of the most fragrant kind. And desiring to secure good luck and
prosperity they caused (by gifts) the Brahmanas to utter benedictions.
And then eating food that was of the best taste they retired to their
chambers for the night. And those bulls among the Kurus then were put
to sleep with music by handsome females. And obtaining from them what
came in due succession, those subjugators of hostile towns passed with
cheerful hearts that delightful night in pleasure and sport. And waked
by the bards with sweet music, they rose from their beds, and having
passed the night thus in happiness, they rose at dawn and having gone
through the usual rites, they entered into the assembly house and were
saluted by those that were ready there for gambling."


SECTION LVIII

Vaisampayana said,--"The sons of Pritha with Yudhishthira at their
head, having entered that assembly house, approached all the kings that
were present there. And worshipping all those that deserved to be
worshipped, and saluting others as each deserved according to age, they
seated themselves on seats that were clean and furnished with costly
carpets. After they had taken their seats, as also all the kings,
Sakuni the son of Suvala addressed Yudhishthira and said, 'O king, the
assembly is full. All had been waiting for thee. Let, therefore, the
dice be cast and the rules of play be fixed, O Yudhishthira.'

"Yudhishthira replied, 'Deceitful gambling is sinful. There is no
Kshatriya prowess in it. There is certainly no morality in it. Why,
then, O king, dost thou praise gambling so? The wise applaud not the
pride that gamesters feel in deceitful play. O Sakuni, vanquish us, not
like a wretch, by deceitful means.'

"Sakuni said,--'That high-souled player who knoweth the secrets of
winning and losing, who is skilled in baffling the deceitful arts of
his confrere, who is united in all the diverse operations of which
gambling consisteth, truly knoweth the play, and he suffereth all in
course of it. O son of Pritha, it is the staking at dice, which may be
lost or won that may injure us. And it is for that reason that gambling
is regarded as a fault. Let us, therefore, O king, begin the play. Fear
not. Let the stakes be fixed. Delay not!'

"Yudhishthira said,--'That best of Munis, Devala, the son of Asita, who
always instructeth us about all those acts that may lead to heaven,
hell, or the other regions, hath said, that it is sinful to play
deceitfully with a gamester. To obtain victory in battle without
cunning or stratagem is the best sport. Gambling, however, as a sport,
is not so. Those that are respectable never use the language of the
Mlechchas, nor do they adopt deceitfulness in their behaviour. War
carried on without crookedness and cunning, this is the act of men that
are honest. Do not, O Sakuni, playing desperately, win of us that
wealth with which according to our abilities, we strive to learn how to
benefit the Brahmanas. Even enemies should not be vanquished by
desperate stakes in deceitful play. I do not desire either happiness or
wealth by means of cunning. The conduct of one that is a gamester, even
if it be without deceitfulness, should not be applauded.'

"Sakuni said,--'O Yudhishthira, it is from a desire of winning, which
is not a very honest motive, that one high-born person approacheth
another (in a contest of race superiority). So also it is from a desire
of defeating, which is not a very honest motive, that one learned
person approacheth another (in a contest of learning). Such motives,
however, are scarcely regarded as really dishonest. So also, O
Yudhishthira, a person skilled at dice approacheth one that is not so
skilled from a desire of vanquishing him. One also who is conversant
with the truths of science approacheth another that is not from desire
of victory, which is scarcely an honest motive. But (as I have already
said) such a motive is not really dishonest. And, O Yudhishthira, so
also one that is skilled in weapons approacheth one that is not so
skilled; the strong approacheth the weak. This is the practice in every
contest. The motive is victory, O Yudhishthira. If, therefore, thou, in
approaching me, regardest me to be actuated by motives that are
dishonest, if thou art under any fear, desist then from play.'

"Yudhishthira said,--'Summoned, I do not withdraw. This is my
established vow. And, O king, Fate is all powerful. We all are under
the control of Destiny. With whom in this assembly am I to play? Who is
there that can stake equally with me? Let the play begin.'

"Duryodhana said,--'O monarch, I shall supply jewels and gems and every
kind of wealth. And it is for me that this Sakuni, my uncle, will play.'

"Yudhishthira said,--'Gambling for one's sake by the agency of another
seemeth to me to be contrary to rule. Thou also, O learned one, will
admit this. If, however, thou art still bent on it, let the play
begin.'"


SECTION LIX

Vaisampayana said,--"When the play commenced, all those kings with
Dhritarashtra at their head took their seats in that assembly. And, O
Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with
cheerless hearts sat behind. And those kings with leonine necks and
endued with great energy took their seats separately and in pairs upon
many elevated seats of beautiful make and colour. And, O king, that
mansion looked resplendent with those assembled kings like heaven
itself with a conclave of the celestials of great good fortune. And
they were all conversant with the Vedas and brave and of resplendent
countenances. And, O great king, the friendly match at dice then
commenced.

"Yudhishthira said,--'O king, this excellent wealth of pearls of great
value, procured from the ocean by churning it (of old), so beautiful
and decked with pure gold, this, O king, is my stake. What is thy
counter stake, O great king,--the wealth with which thou wishest to
play with me?'

"Duryodhana said,--'I have many jewels and much wealth. But I am not
vain of them. Win thou this stake.'"

Vaisampayana continued,--"Then Sakuni, well-skilled at dice, took up
the dice and (casting them) said unto Yudhishthira, 'Lo, I have won!'


SECTION LX

"Yudhishthira said,--'Thou hast won this stake of me by unfair means.
But be not so proud, O Sakuni. Let us play staking thousands upon
thousands. I have many beautiful jars each full of a thousand Nishkas
in my treasury, inexhaustible gold, and much silver and other minerals.
This, O king, is the wealth with which I will stake with thee!'"

Vaisampayana continued,--"Thus addressed, Sakuni said unto the chief of
the perpetuators of the Kuru race, the eldest of the sons of Pandu,
king Yudhishthira, of glory incapable of sustaining any diminution.
'Lo, I have won!'

"Yudhishthira said,--'This my sacred and victorious and royal car which
gladdeneth the heart and hath carried us hither, which is equal unto a
thousand cars, which is of symmetrical proportions and covered with
tiger-skin, and furnished with excellent wheels and flag-staffs which
is handsome, and decked with strings of little bells, whose clatter is
even like the roar of the clouds or of the ocean, and which is drawn by
eight noble steeds known all over the kingdom and which are white as
the moon-beam and from whose hoofs no terrestrial creature can
escape--this, O king, is my wealth with which I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni ready with the
dice, and adopting unfair means, said unto Yudhishthira, 'Lo, I have
won!'

"Yudhishthira said,--'I have a hundred thousand serving-girls, all
young, and decked with golden bracelets on their wrists and upper arms,
and with nishkas round their necks and other ornaments, adorned with
costly garlands and attired in rich robes, daubed with the sandal
paste, wearing jewels and gold, and well-skilled in the four and sixty
elegant arts, especially versed in dancing and singing, and who wait
upon and serve at my command the celestials, the Snataka Brahmanas, and
kings. With this wealth, O king, I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni ready with the
dice, adopting unfair means, said unto Yudhishthira. 'Lo, I have won!'

"Yudhishthira said,--'I have thousands of serving-men, skilled in
waiting upon guests, always attired in silken robes, endued with wisdom
and intelligence, their senses under control though young, and decked
with ear-rings, and who serve all guests night and day with plates and
dishes in hand. With this wealth, O king, I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni, ready with the
dice, adopting unfair means said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have, O son of Suvala, one thousand musty
elephants with golden girdles, decked with ornaments, with the mark of
the lotus on their temples and necks and other parts, adorned with
golden garlands, with fine white tusks long and thick as plough-shafts,
worthy of carrying kings on their backs, capable of bearing every kind
of noise on the field of battle, with huge bodies, capable of battering
down the walls of hostile towns, of the colour of new-formed clouds,
and each possessing eight she-elephants. With this wealth, O king, I
will stake with thee.'"

Vaisampayana continued,--"Unto Yudhishthira who had said so, Sakuni,
the son of Suvala, laughingly said, 'Lo, I have won it!'

"Yudhishthira said,--'I have as many cars as elephants, all furnished
with golden poles and flag-staffs and well-trained horses and warriors
that fight wonderfully and each of whom receiveth a thousand coins as
his monthly pay whether he fighteth or not. With this wealth, O king, I
will stake with thee!'"

Vaisampayana continued,--"When these words had been spoken, the wretch
Sakuni, pledged to enmity, said unto Yudhishthira, 'Lo, I have won it.'

"Yudhishthira said.--'The steeds of the Tittiri, Kalmasha, and
Gandharva breeds, decked with ornaments, which Chitraratha having been
vanquished in battle and subdued cheerfully gave unto Arjuna, the
wielder of the Gandiva. With this wealth, O king, I will stake with
thee.'"

Vaisampayana continued, "Hearing this, Sakuni, ready at dice, adopting
unfair means, said unto Yudhishthira: 'Lo, I have won!'

"Yudhishthira said,--'I have ten thousand cars and vehicles unto which
are yoked draught animals of the foremost breed. And I have also sixty
thousand warriors picked from each order by thousands, who are all
brave and endued with prowess like heroes, who drink milk and eat good
rice, and all of whom have broad chests. With this wealth, O king, I
will stake with thee.'"

Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting
unfair means said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have four hundred Nidis (jewels of great value)
encased in sheets of copper and iron. Each one of them is equal to five
draunikas of the costliest and purest leaf gold of the Jatarupa kind.
With this wealth, O king, I will stake with thee.'"

Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting
foul means, said unto Yudhishthira, 'Lo, I have won it!'"


SECTION LXI

Vaisampayana said,--"During the course of this gambling, certain to
bring about utter ruin (on Yudhishthira), Vidura, that dispeller of all
doubts, (addressing Dhritarashtra) said, 'O great king, O thou of the
Bharata race, attend to what I say, although my words may not be
agreeable to thee, like medicine to one that is ill and about to
breathe his last. When this Duryodhana of sinful mind had, immediately
after his birth, cried discordantly like a jackal, it was well known
that he had been ordained to bring about the destruction of the Bharata
race. Know, O king, that he will be the cause of death of ye all. A
jackal is living in thy house, O king, in the form of Duryodhana. Thou
knowest it not in consequence of thy folly. Listen now to the words of
the Poet (Sukra) which I will quote. They that collect honey (in
mountains), having received what they seek, do not notice that they are
about to fall. Ascending dangerous heights, abstracted in the pursuit
of what they seek, they fall down and meet with destruction. This
Duryodhana also, maddened with the play at dice, like the collector of
honey, abstracted in what he seeketh, marketh not the consequences.
Making enemies of these great warriors, he beholdeth not the fall that
is before him. It is known to thee, O thou of great wisdom, that
amongst the Bhojas, they abandoned, for the good of the citizens a son
that was unworthy of their race. The Andhakas, the Yadavas, and the
Bhojas uniting together, abandoned Kansa. And afterwards, when at the
command of the whole tribe, the same Kansa had been slain by Krishna
that slayer of foes, all the men of the tribe became exceedingly happy
for a hundred years. So at thy command, let Arjuna slay this Suyodhana.
And in consequence of the slaying of this wretch, let the Kurus be glad
and pass their days in happiness. In exchange of a crow, O great king,
buy these peacocks--the Pandavas; and in exchange of a jackal, buy
these tigers. For the sake of a family a member may be sacrificed; for
the sake of a village a family may be sacrificed, for the sake of a
province a village may be sacrificed and for the sake of one's own soul
the whole earth may be sacrificed. Even this was what the omniscient
Kavya himself, acquainted with the thoughts of every creature, and a
source of terror unto all foes, said unto the great Asuras to induce
them to abandon Jambha at the moment of his birth. It is said that a
certain king, having caused a number of wild birds that vomited gold to
take up their quarters in his own house, afterwards killed them from
temptation. O slayer of foes, blinded by temptation and the desire of
enjoyment, for the sake of gold, the king destroyed at the same time
both his present and future gains. Therefore, O king, prosecute not the
Pandavas from desire of profit, even like the king in story. For then,
blinded by folly thou wilt have to repent afterwards, even like the
person that killed the birds. Like a flower-seller that plucketh (many
flowers) in the garden from trees that he cherisheth with affection
from day to day, continue, O Bharata, to pluck flowers day by day from
the Pandavas. Do not scorch them to their roots like a fire-producing
breeze that reduceth everything to black charcoal. Go not, O king, unto
the region of Yama, with thy sons and troops, for who is there that is
capable of fighting with the sons of Pritha, together? Not to speak of
others, is the chief of the celestials at the head of the celestials
themselves, capable of doing so?'


SECTION LXII

"Vidura said,--'Gambling is the root of dissensions. It bringeth about
disunion. Its consequences are frightful. Yet having recourse to this,
Dhritarashtra's son Duryodhana createth for himself fierce enmity. The
descendants of Pratipa and Santanu, with their fierce troops and their
allies the Vahlikas, will, for the sins of Duryodhana meet with
destruction. Duryodhana, in consequence of this intoxication, forcibly
driveth away luck and prosperity from his kingdom, even like an
infuriate bull breaking his own horns himself. That brave and learned
person who disregarding his own foresight, followeth, O king, (the bent
of) another man's heart, sinketh in terrible affliction even like one
that goeth into the sea in a boat guided by a child. Duryodhana is
gambling with the son of Pandu, and thou art in raptures that he is
winning. And it is such success that begeteth war, which endeth in the
destruction of men. This fascination (of gambling) that thou has
well-devised only leadeth to dire results. Thus hast thou simply
brought on by these counsels great affliction to thy heart. And this
thy quarrel with Yudhishthira, who is so closely related to thee, even
if thou hadst not foreseen it, is still approved by thee. Listen, ye
sons of Santanu, ye descendants of Pratipa, who are now in this
assembly of the Kauravas, to these words of wisdom. Enter ye not into
the terrible fire that hath blazed forth following the wretch. When
Ajatasatru, the son of Pandu, intoxicated with dice, giveth way to his
wrath, and Vrikodara and Arjuna and the twins (do the same), who, in
that hour of confusion, will prove your refuge? O great king, thou art
thyself a mine of wealth. Thou canst earn (by other means) as much
wealth as thou seekest to earn by gambling. What dost thou gain by
winning from the Pandavas their vast wealth? Win the Pandavas
themselves, who will be to thee more than all the wealth they have. We
all know the skill of Suvala in play. This hill-king knoweth many
nefarious methods in gambling. Let Sakuni return whence he came. War
not, O Bharata, with the sons of Pandu!'


SECTION LXIII

"Duryodhana said,--'O Kshatta, thou art always boasting of the fame of
our enemies, deprecating the sons of Dhritarashtra. We know, O Vidura,
of whom thou art really fond. Thou always disregardest us as children.
That man standeth contest, who wisheth for success unto those that are
near to him and defeat unto those that are not his favourites. His
praise and blame are applied accordingly. Thy tongue and mind betray
thy heart. But the hostility thou showeth in speech is even greater
than what is in thy heart. Thou hast been cherished by us like a
serpent on our lap. Like a cat thou wishest evil unto him that
cherisheth thee. The wise have said that there is no sin graver than
that of injuring one's master. How is it, O Kshatta, that thou dost not
fear this sin? Having vanquished our enemies we have obtained great
advantages. Use not harsh words in respect of us. Thou art always
willing to make peace with the foes. And it is for this reason that
thou hatest us always. A man becometh a foe by speaking words that are
unpardonable. Then again in praising the enemy, the secrets of one's
own party should not be divulged. (Thou however, transgressest this
rule). Therefore, O thou parasite, why dost thou obstruct us so? Thou
sayest whatever thou wishest. Insult us not. We know thy mind. Go and
learn sitting at the feet of the old. Keen up the reputation that thou
hast won. Meddle not with the affairs of other men. Do not imagine that
thou art our chief. Tell us not harsh words always, O Vidura. We do not
ask thee what is for our good. Cease, irritate not those that have
already borne too much at thy hands. There is only one Controller, no
second. He controlleth even the child that is in the mother's womb. I
am controlled by Him. Like water that always floweth in a downward
course, I am acting precisely in the way in which He is directing me.
He that breaketh his head against a stone-wall, and he that feedeth a
serpent, are guided in those acts of theirs by their own intellect.
(Therefore, in this matter I am guided by my own intelligence). He
becometh a foe who seeketh to control others by force. When advice,
however, is offered in a friendly spirit, the learned bear with it. He
again that hath set fire to such a highly inflammable object as
camphor, beholdeth not its ashes, if he runneth immediately to
extinguish it. One should not give shelter to another who is the friend
of his foes, or to another who is ever jealous of his protector or to
another who is evil-minded. Therefore, O Vidura, go whither-so-ever
thou pleasest. A wife that is unchaste, however well-treated, forsaketh
her husband yet.'

"Vidura addressing Dhritarashtra, said, 'O monarch, tell us
(impartially) like a witness what thou thinkest of the conduct of those
who abandon their serving-men thus for giving instruction to them. The
hearts of kings are, indeed, very fickle. Granting protection at first,
they strike with clubs at last. O prince (Duryodhana), thou regardest
thyself as mature in intellect, and, O thou of bad heart, thou
regardest me as a child. But consider that he is a child who having
first accepted one for a friend, subsequently findeth fault with him.
An evil-hearted man can never be brought to the path of rectitude, like
an unchaste wife in the house of a well-born person. Assuredly,
instruction is not agreeable to this bull of the Bharata race like a
husband of sixty years to a damsel that is young. After this, O king,
if thou wishest to hear words that are agreeable to thee, in respect of
all acts good or bad, ask thou women and idiots and cripples or persons
of that description. A sinful man speaking words that are agreeable may
be had in this world. But a speaker of words that are disagreeable
though sound as regimen, or a hearer of the same, is very rare. He
indeed, is a king's true ally who disregarding what is agreeable or
disagreeable to his master beareth himself virtuously and uttereth what
may be disagreeable but necessary as regimen. O great king, drink thou
that which the honest drink and the dishonest shun, even humility,
which is like a medicine that is bitter, pungent, burning,
unintoxicating, disagreeable, and revolting. And drinking it, O king,
regain thou thy sobriety. I always wish Dhritarashtra and his sons
affluence and fame. Happen what may unto thee, here I bow to thee (and
take my leave). Let the Brahmanas wish me well. O son of Kuru, this is
the lesson I carefully inculcate, that the wise should never enrage
such as adders as have venom in their very glances!'


SECTION LXIV

"Sakuni said,--'Thou hast, O Yudhishthira, lost much wealth of the
Pandavas. If thou hast still anything that thou hast not yet lost to
us, O son of Kunti, tell us what it is!'

"Yudhishthira said,--'O son of Suvala, I know that I have untold
wealth. But why is it, O Sakuni, that thou askest me of my wealth? Let
tens of thousands and millions and millions and tens of millions and
hundreds of millions and tens of billions and hundreds of billions and
trillions and tens of trillions and hundreds of trillions and tens of
quadrillions and hundreds of quadrillions and even more wealth be
staked by thee. I have as much. With that wealth, O king, I will play
with thee.'"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice,
adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have, O son of Suvala, immeasurable kine and
horses and milch cows with calves and goats and sheep in the country
extending from the Parnasa to the eastern bank of the Sindu. With this
wealth, O king, I will play with thee.'"

Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting
unfair means, said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have my city, the country, land, the wealth of
all dwelling therein except of the Brahmanas, and all those persons
themselves except Brahmanas still remaining to me. With this wealth, O
king, I will play with thee.'"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice,
adopting foul means, said unto Yudhishthira, 'Lo! I have won.'

"Yudhishthira said,--'These princes here, O king, who look resplendent
in their ornaments and their ear-rings and Nishkas and all the royal
ornaments on their persons are now my wealth. With this wealth, O king,
I play with thee.'"

Vaisampayana said,--"Hearing this, Sakuni, ready with his dice,
adopting foul means, said unto Yudhishthira, 'Lo! I have won them.'

"Yudhishthira said,--'This Nakula here, of mighty arms and leonine
neck, of red eyes and endued with youth, is now my one stake. Know that
he is my wealth.'

"Sakuni said,--'O king Yudhishthira, prince Nakula is dear to thee. He
is already under our subjection. With whom (as stake) wilt thou now
play?'"

Vaisampayana said,--"Saying this, Sakuni cast those dice, and said unto
Yudhishthira, 'Lo! He hath been won by us.'

"Yudhishthira said,--'This Sahadeva administereth justice. He hath also
acquired a reputation for learning in this world. However undeserving
he may be to be staked in play, with him as stake I will play, with
such a dear object as it, indeed, he were not so!'"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice,
adopting foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'O king, the sons of Madri, dear unto thee, have
both been won by me. It would seem, however, that Bhimasena and
Dhananjaya are regarded very much by thee.'

"Yudhishthira said,--'Wretch! thou actest sinfully in thus seeking to
create disunion amongst us who are all of one heart, disregarding
morality.'

"Sakuni said,--'One that is intoxicated falleth into a pit (hell) and
stayeth there deprived of the power of motion. Thou art, O king, senior
to us in age, and possessed of the highest accomplishments. O bull of
the Bharata race, I (beg my pardon and) bow to thee. Thou knowest, O
Yudhishthira, that gamesters, while excited with play, utter such
ravings that they never indulge in the like of them in their waking
moments nor even in dream.'

"Yudhishthira said,--'He that taketh us like a boat to the other shore
of the sea of battle, he that is ever victorious over foes, the prince
who is endued with great activity, he who is the one hero in this
world, (is here). With that Falguna as stake, however, undeserving of
being made so, I will now play with thee.'"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice,
adopting foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'This foremost of all wielders of the bow, this son
of Pandu capable of using both his hands with equal activity hath now
been won by me. O play now with the wealth that is still left unto
thee, even with Bhima thy dear brother, as thy stake, O son of Pandu.'

"Yudhishthira said,--'O king, however undeserving he may be of being
made a stake, I will now play with thee by staking Bhimasena, that
prince who is our leader, who is the foremost in fight,--even like the
wielder of the thunder-bolt--the one enemy of the Danavas,--the
high-souled one with leonine neck and arched eye-brows and eyes looking
askance, who is incapable of putting up with an insult, who hath no
equal in might in the world, who is the foremost of all wielders of the
mace, and who grindeth all foes,'"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice adopting
foul means, said unto Yudhishthira. 'Lo! I have won.'

"Sakuni continued,--'Thou hast, O son of Kunti, lost much wealth,
horses and elephants and thy brothers as well. Say, if thou hast
anything which thou hast not lost.'

"Yudhishthira, said--'I alone, the eldest of all my brothers and dear
unto them, am still unwon. Won by thee, I will do what he that is won
will have to do.'"

Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'Thou hast permitted thyself to be won. This is
very sinful. There is wealth still left to thee, O king. Therefore, thy
having lost thyself is certainly sinful.'"

Vaisampayana continued,--"Having said this, Sakuni, well-skilled at
dice, spoke unto all the brave kings present there of his having won,
one after another, all the Pandavas. The son of Suvala then, addressing
Yudhishthira said,--'O king, there is still one stake dear to thee that
is still unwon. Stake thou Krishna, the princess of Panchala. By her,
win thyself back.'

"Yudhishthira said,--'With Draupadi as stake, who is neither short nor
tall, neither spare nor corpulent, and who is possessed of blue curly
locks, I will now play with thee. Possessed of eyes like the leaves of
the autumn lotus, and fragrant also as the autumn lotus, equal in
beauty unto her (Lakshmi) who delighteth in autumn lotuses, and unto
Sree herself in symmetry and every grace she is such a woman as a man
may desire for wife in respect of softness of heart, and wealth of
beauty and of virtues. Possessed of every accomplishment and
compassionate and sweet-speeched, she is such a woman as a man may
desire for wife in respect of her fitness for the acquisition of virtue
and pleasure and wealth. Retiring to bed last and waking up first, she
looketh after all down to the cowherds and the shepherds. Her face too,
when covered with sweat, looketh as the lotus or the jasmine. Of
slender waist like that of the wasp, of long flowing locks, of red
lips, and body without down, is the princess of Panchala. O king,
making the slender-waisted Draupadi, who is even such as my stake, I
will play with thee, O son of Suvala.'"

Vaisampayana continued,--"When the intelligent king Yudhishthira the
just has spoken thus,--'Fie!' 'Fie!' were the words that were uttered
by all the aged persons that were in the assembly. And the whole
conclave was agitated, and the kings who were present there all gave
way to grief. And Bhishma and Drona and Kripa were covered with
perspiration. And Vidura holding his head between his hands sat like
one that had lost his reason. He sat with face downwards giving way to
his reflections and sighing like a snake. But Dhritarashtra glad at
heart, asked repeatedly, 'Hath the stake been won?' 'Hath the stake
been won?' and could not conceal his emotions. Karna with Dussassana
and others laughed aloud, while tears began to flow from the eyes of
all other present in the assembly. And the son of Suvala, proud of
success and flurried with excitement and repeating. Thou hast one
stake, dear to thee, etc. said,--'Lo! I have won' and took up the dice
that had been cast.


SECTION LXV

"Duryodhana said,--'Come, Kshatta, bring hither Draupadi the dear and
loved wife of the Pandavas. Let her sweep the chambers, force her
thereto, and let the unfortunate one stay where our serving-women are.'

"Vidura said,--'Dost thou not know, O wretch, that by uttering such
harsh words thou art tying thyself with cords? Dost thou not understand
that thou art hanging on the edge of a precipice? Dost thou not know
that being a deer thou provokest so many tigers to rage? Snakes of
deadly venom, provoked to ire, are on thy head! Wretch, do not further
provoke them lest thou goest to the region of Yama. In my judgement,
slavery does not attach to Krishna, in as much as she was staked by the
King after he had lost himself and ceased to be his own master. Like
the bamboo that beareth fruit only when it is about to die, the son of
Dhritarashtra winneth this treasure at play. Intoxicated, he perceiveth
not in these his last moments that dice bring about enmity and
frightful terrors. No man should utter harsh speeches and pierce the
hearts of the others. No man should subjugate his enemies by dice and
such other foul means. No one should utter such words as are
disapproved by the Vedas and lead to hell and annoy others. Some one
uttereth from his lips words that are harsh. Stung by them another
burneth day and night. These words pierce the very heart of another.
The learned, therefore, should never utter them, pointing them at
others. A goat had once swallowed a hook, and when it was pierced with
it, the hunter placing the head of the animal on the ground tore its
throat frightfully in drawing it out. Therefore, O Duryodhana, swallow
not the wealth of the Pandavas. Make them not thy enemies. The sons of
Pritha never use words such as these. It is only low men that are like
dogs who use harsh words towards all classes of people, viz., those
that have retired to the woods, those leading domestic lives, those
employed in ascetic devotions and those that are of great learning.
Alas! the son of Dhritarashtra knoweth not that dishonesty is one of
the frightful doors of hell. Alas! many of the Kurus with Dussasana
amongst them have followed him in the path of dishonesty in the matter
of this play at dice. Even gourds may sink and stones may float, and
boats also may always sink in water, still this foolish king, the son
of Dhritarashtra, listeneth not to my words that are even as regimen
unto him. Without doubt, he will be the cause of the destruction of the
Kurus. When the words of wisdom spoken by friends and which are even as
fit regimen are not listened to, but on the other hand temptation is on
the increase, a frightful and universal destruction is sure to overtake
all the Kurus.'"


SECTION LXVI

Vaisampayana said,--"Intoxicated with pride, the son of Dhritarashtra
spake,--'Fie on Kshatta! and casting his eyes upon the Pratikamin in
attendance, commanded him, in the midst of all those reverend seniors,
saying,--'Go Pratikamin, and bring thou Draupadi hither. Thou hast no
fear from the sons of Pandu. It is Vidura alone that raveth in fear.
Besides, he never wisheth our prosperity!'"

Vaisampayana continued,--"Thus commanded, the Pratikamin, who was of
the Suta caste, hearing the words of the king, proceeded with haste,
and entering the abode of the Pandavas, like a dog in a lion's den,
approached the queen of the sons of Pandu. And he said,--'Yudhishthira
having been intoxicated with dice, Duryodhana, O Draupadi, hath won
thee. Come now, therefore, to the abode of Dhritarashtra. I will take
thee, O Yajnaseni, and put thee in some menial work.'

"Draupadi said,--'Why, O Pratikamin, dost thou say so? What prince is
there who playeth staking his wife? The king was certainly intoxicated
with dice. Else, could he not find any other object to stake?'

"The Pratikamin said,--'When he had nothing else to stake, it was then
that Ajatasatru, the son of Pandu, staked thee. The king had first
staked his brothers, then himself, and then thee, O princess.'

"Draupadi said,--'O son of the Suta race, go, and ask that gambler
present in the assembly, whom he hath lost first, himself, or me.
Ascertaining this, come hither, and then take me with thee, O son of
the Suta race.'"

Vaisampayana continued,--"The messenger coming back to the assembly
told all present the words of Draupadi. And he spoke unto Yudhishthira
sitting in the midst of the kings, these words,--'Draupadi hath asked
thee, Whose lord wert thou at the time thou lost me in play? Didst thou
lose thyself first or me?' Yudhishthira, however sat there like one
demented and deprived of reason and gave no answer good or ill to the
Suta.

"Duryodhana then said,--'Let the princess of Panchala come hither and
put her question. Let every one hear in this assembly the words that
pass between her and Yudhishthira.'"

Vaisampayana continued,--"The messenger, obedient to the command of
Duryodhana, going once again to the palace, himself much distressed,
said unto Draupadi,--'O princess, they that are in the assembly are
summoning thee. It seemeth that the end of the Kauravas is at hand.
When Duryodhana, O princess, is for taking thee before the assembly,
this weak-brained king will no longer be able to protect his
prosperity.'

"Draupadi said,--'The great ordainer of the world hath, indeed,
ordained so. Happiness and misery pay their court to both the wise and
unwise. Morality, however, it hath been said, is the one highest object
in the world. If cherished, that will certainly dispense blessings to
us. Let not that morality now abandon the Kauravas. Going back to those
that are present in that assembly, repeat these my words consonant with
morality. I am ready to do what those elderly and virtuous persons
conversant with morality will definitely tell me.'"

Vaisampayana continued,--"The Suta, hearing these words of Yajnaseni,
came back to the assembly and repeated the words of Draupadi. But all
sat with faces downwards, uttering not a word, knowing the eagerness
and resolution of Dhritarashtra's son.

"Yudhishthira, however, O bull of the Bharata race, hearing of
Duryodhana's intentions, sent a trusted messenger unto Draupadi,
directing that although she was attired in one piece of cloth with her
navel itself exposed, in consequence of her season having come, she
should come before her father-in-law weeping bitterly. And that
intelligent messenger, O king, having gone to Draupadi's abode with
speed, informed her of the intentions of Yudhishthira. The illustrious
Pandavas, meanwhile, distressed and sorrowful, and bound by promise,
could not settle what they should do. And casting his eyes upon them,
king Duryodhana, glad at heart, addressed the Suta and said,--'O
Pratikamin, bring her hither. Let the Kauravas answer her question
before her face.' The Suta, then, obedient to his commands, but
terrified at the (possible) wrath of the daughter of Drupada,
disregarding his reputation for intelligence, once again said to those
that were in the assembly,--'what shall I say unto Krishna?'

"Duryodhana, hearing this, said,--'O Dussasana, this son of my Suta, of
little intelligence, feareth Vrikodara. Therefore, go thou thyself and
forcibly bring hither the daughter of Yajnasena. Our enemies at present
are dependent on our will. What can they do thee?' Hearing the command
of his brother, prince Dussasana rose with blood-red eyes, and entering
the abode of those great warriors, spake these words unto the princess,
'Come, come, O Krishna, princess of Panchala, thou hast been won by us.
And O thou of eyes large as lotus leaves, come now and accept the Kurus
for thy lords. Thou hast been won virtuously, come to the assembly.' At
these words, Draupadi, rising up in great affliction, rubbed her pale
face with her hands, and distressed she ran to the place where the
ladies of Dhritarashtra's household were. At this, Dussasana roaring in
anger, ran after her and seized the queen by her locks, so long and
blue and wavy. Alas! those locks that had been sprinkled with water
sanctified with mantras in the great Rajasuya sacrifice, were now
forcibly seized by the son of Dhritarashtra disregarding the prowess of
the Pandavas. And Dussasana dragging Krishna of long long locks unto
the presence of the assembly--as if she were helpless though having
powerful protectors--and pulling at her, made her tremble like the
banana plant in a storm. And dragged by him, with body bent, she
faintly cried--'Wretch! it ill behoveth thee to take me before the
assembly. My season hath come, and I am now clad in one piece of
attire.' But Dussasana dragging Draupadi forcibly by her black locks
while she was praying piteously unto Krishna and Vishnu who were
Narayana and Nara (on earth), said unto her--'Whether thy season hath
come or not, whether thou art attired in one piece of cloth or entirely
naked, when thou hast been won at dice and made our slave, thou art to
live amongst our serving-women as thou pleasest.'"

Vaisampayana continued,--"With hair dishevelled and half her attire
loosened, all the while dragged by Dussasana, the modest Krishna
consumed with anger, faintly said--'In this assembly are persons
conversant with all the branches of learning devoted to the performance
of sacrifices and other rites, and all equal unto Indra, persons some
of whom are really my superiors and others who deserve to be respected
as such. I can not stay before them in this state. O wretch! O thou of
cruel deeds, drag me not so. Uncover me not so. The princes (my lords)
will not pardon thee, even if thou hast the gods themselves with Indra
as thy allies. The illustrious son of Dharma is now bound by the
obligations of morality. Morality, however, is subtle. Those only that
are possessed of great clearness of vision can ascertain it. In speech
even I am unwilling to admit an atom of fault in my lord forgetting his
virtues. Thou draggest me who am in my season before these Kuru heroes.
This is truly an unworthy act. But no one here rebuketh thee.
Assuredly, all these are of the same mind with thee. O fie! Truly hath
the virtue of the Bharata gone! Truly also hath the usage of those
acquainted with the Kshatriya practice disappeared! Else these Kurus in
this assembly would never have looked silently on this act that
transgresseth the limits of their practices. Oh! both Drona and Bhishma
have lost their energy, and so also hath the high-souled Kshatta, and
so also this king. Else, why do these foremost of the Kuru elders look
silently on this great crime?'"

Vaisampayana continued,--"Thus did Krishna of slender waist cry in
distress in that assembly. And casting a glance upon her enraged
lords--the Pandavas--who were filled with terrible wrath, she inflamed
them further with that glance of hers. And they were not so distressed
at having been robbed of their kingdom, of their wealth, of their
costliest gems, as with that glance of Krishna moved by modesty and
anger. And Dussasana, beholding Krishna looking at her helpless lords,
dragging her still more forcibly, and addressed her, 'Slave, Slave' and
laughed aloud. And at those words Karna became very glad and approved
of them by laughing aloud. And Sakuni, the son of Suvala, the Gandhara
king, similarly applauded Dussasana. And amongst all those that were in
the assembly except these three and Duryodhana, every one was filled
with sorrow at beholding Krishna thus dragged in sight of that
assembly. And beholding it all, Bhishma said, 'O blessed one, morality
is subtle. I therefore am unable to duly decide this point that thou
hast put, beholding that on the one hand one that hath no wealth cannot
stake the wealth belonging to others, while on the other hand wives are
always under the orders and at the disposal of their lords.
Yudhishthira can abandon the whole world full of wealth, but he will
never sacrifice morality. The son of Pandu hath said--"I am won."
Therefore, I am unable to decide this matter. Sakuni hath not his equal
among men at dice-play. The son of Kunti still voluntarily staked with
him. The illustrious Yudhishthira doth not himself regard that Sakuni
hath played with him deceitfully. Therefore, I can not decide this
point.'

"Draupadi said,--'The king was summoned to this assembly and though
possessing no skill at dice, he was made to play with skilful, wicked,
deceitful and desperate gamblers. How can he said then to have staked
voluntarily? The chief of the Pandavas was deprived of his senses by
wretches of deceitful conduct and unholy instincts, acting together,
and then vanquished. He could not understand their tricks, but he hath
now done so. Here, in this assembly, there are Kurus who are the lords
of both their sons and their daughters-in-law! Let all of them,
reflecting well upon my words, duly decide the point that I have put.'"

Vaisampayana continued,--"Unto Krishna who was thus weeping and crying
piteously, looking at times upon her helpless lord, Dussasana spake
many disagreeable and harsh words. And beholding her who was then in
her season thus dragged, and her upper garments loosened, beholding her
in that condition which she little deserved, Vrikodara afflicted beyond
endurance, his eyes fixed upon Yudhishthira, gave way to wrath.

"Bhima said,--'O Yudhishthira, gamblers have in their houses many women
of loose character. They do not yet stake those women having kindness
for them even. Whatever wealth and other excellent articles the king of
Kasi gave, whatever, gems, animals, wealth, coats of mail and weapons
that other kings of the earth gave, our kingdom, thyself and ourselves,
have all been won by the foes. At all this my wrath was not excited for
thou art our lord. This, however, I regard as a highly improper
act--this act of staking Draupadi. This innocent girl deserveth not
this treatment. Having obtained the Pandavas as her lords, it is for
thee alone that she is being thus persecuted by the low, despicable,
cruel, and mean-minded Kauravas. It is for her sake, O king, that my
anger falleth on thee. I shall burn those hands of thine. Sahadeva,
bring some fire.'

"Arjuna hearing this, said,--'Thou hast never, O Bhimasena, before this
uttered such words as these. Assuredly thy high morality hath been
destroyed by these cruel foes. Thou shouldst not fulfil the wishes of
the enemy. Practise thou the highest morality. Whom doth it behave to
transgress his virtuous eldest brother? The king was summoned by the
foe, and remembering the usage of the Kshatriyas, he played at dice
against his will. That is certainly conducive to our great fame.'

"Bhima said,--'If I had not known, O Dhananjaya, that the king had
acted according to Kshatriya usage, then I would have, taking his hands
together by sheer force, burnt them in a blazing fire.'"

Vaisampayana continued,--"Beholding the Pandavas thus distressed and
the princess of Panchala also thus afflicted, Vikarna the son of
Dhritarashtra said--'Ye kings, answer ye the question that hath been
asked by Yajnaseni. If we do not judge a matter referred to us, all of
us will assuredly have to go to hell without delay. How is that Bhishma
and Dhritarashtra, both of whom are the oldest of the Kurus, as also
the high-souled Vidura, do not say anything! The son of Bharadwaja who
is the preceptor of us, as also Kripa, is here. Why do not these best
of regenerate ones answer the question? Let also those other kings
assembled here from all directions answer according to their judgment
this question, leaving aside all motives of gain and anger. Ye kings,
answer ye the question that hath been asked by this blessed daughter of
king Drupada, and declare after reflection on which side each of ye
is.' Thus did Vikarna repeatedly appeal to those that were in that
assembly. But those kings answered him not one word, good or ill. And
Vikarna having repeatedly appealed to all the kings began to rub his
hands and sigh like a snake. And at last the prince said--'Ye kings of
the earth, ye Kauravas, whether ye answer this question or not, I will
say what I regard as just and proper. Ye foremost of men, it hath been
said that hunting, drinking, gambling, and too much enjoyment of women,
are the four vices of kings. The man, that is addicted to these, liveth
forsaking virtue. And people do not regard the acts done by a person
who is thus improperly engaged, as of any authority. This son of Pandu,
while deeply engaged in one of these vicious acts, urged thereto by
deceitful gamblers, made Draupadi a stake. The innocent Draupadi is,
besides, the common wife of all the sons of Pandu. And the king, having
first lost himself offered her as a stake. And Suvala himself desirous
of a stake, indeed prevailed upon the king to stake this Krishna.
Reflecting upon all these circumstances, I regard Draupadi as not won.'

"Hearing these words, a loud uproar rose from among those present in
that assembly. And they all applauded Vikarna and censured the son of
Suvala. And at that sound, the son of Radha, deprived of his senses by
anger, waving his well-shaped arms, said these words,--'O Vikarna, many
opposite and inconsistent conditions are noticeable in this assembly.
Like fire produced from a faggot, consuming the faggot itself, this thy
ire will consume thee. These personages here, though urged by Krishna,
have not uttered a word. They all regard the daughter of Drupada to
have been properly won. Thou alone, O son of Dhritarashtra in
consequence of thy immature years, art bursting with wrath, for though
but a boy thou speakest in the assembly as if thou wert old. O younger
brother of Duryodhana, thou dost not know what morality truly is, for
thou sayest like a fool that this Krishna who hath been (justly) won as
not won at all. O son of Dhritarashtra, how dost thou regard Krishna as
not won, when the eldest of the Pandavas before this assembly staked
all his possessions? O bull of the Bharata race, Draupadi is included
in all the possessions (of Yudhishthira). Therefore, why regardest thou
Krishna who hath been justly won as not won? Draupadi had been
mentioned (by Suvala) and approved of as a stake by the Pandavas. For
what reason then dost thou yet regard her as not won? Or, if thou
thinkest that bringing her hither attired in a single piece of cloth,
is an action of impropriety, listen to certain excellent reasons I will
give. O son of the Kuru race, the gods have ordained only one husband
for one woman. This Draupadi, however, hath many husbands. Therefore,
certain it is that she is an unchaste woman. To bring her, therefore,
into this assembly attired though she be in one piece of cloth--even to
uncover her is not at all an act that may cause surprise. Whatever
wealth the Pandavas had--she herself and these Pandavas
themselves,--have all been justly won by the son of Suvala. O
Dussasana, this Vikarna speaking words of (apparent) wisdom is but a
boy. Take off the robes of the Pandavas as also the attire of
Draupadi.' Hearing these words the Pandavas, O Bharata, took of their
upper garments and throwing them down sat in that assembly. Then
Dussasana, O king, forcibly seizing Draupadi's attire before the eyes
of all, began to drag it off her person."

Vaisampayana continued,--"When the attire of Draupadi was being thus
dragged, the thought of Hari, (And she herself cried aloud, saying), 'O
Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond
of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the
Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of
Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana,
rescue me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O
thou great yogin, thou soul of the universe, Thou creator of all
things, O Govinda, save me who am distressed,--who am losing my senses
in the midst of the Kurus.' Thus did that afflicted lady resplendent
still in her beauty, O king covering her face cried aloud, thinking of
Krishna, of Hari, of the lord of the three worlds. Hearing the words of
Draupadi, Krishna was deeply moved. And leaving his seat, the
benevolent one from compassion, arrived there on foot. And while
Yajnaseni was crying aloud to Krishna, also called Vishnu and Hari and
Nara for protection, the illustrious Dharma, remaining unseen, covered
her with excellent clothes of many hues. And, O monarch as the attire
of Draupadi was being dragged, after one was taken off, another of the
same kind, appeared covering her. And thus did it continue till many
clothes were seen. And, O exalted one, owing to the protection of
Dharma, hundreds upon hundreds of robes of many hues came off
Draupadi's person. And there arose then a deep uproar of many many
voices. And the kings present in that assembly beholding that most
extraordinary of all sights in the world, began to applaud Draupadi and
censure the son of Dhritarashtra. And Bhima then, squeezing his hands,
with lips quivering in rage, swore in the midst of all those kings a
terrible oath in a loud voice.

"And Bhima said,--'Hear these words of mine, ye Kshatriyas of the
world. Words such as these were never before uttered by other men, nor
will anybody in the future ever utter them. Ye lords of earth, if
having spoken these words I do not accomplish them hereafter, let me
not obtain the region of my deceased ancestors. Tearing open in battle,
by sheer force, the breast of this wretch, this wicked-minded scoundrel
of the Bharata race, if I do not drink his life-blood, let me not
obtain the region of my ancestors.'"

Vaisampayana continued,--"Hearing these terrible words of Bhima that
made the down of the auditors to stand on end, everybody present there
applauded him and censured the son of Dhritarashtra. And when a mass of
clothes had been gathered in that assembly, all dragged from the person
of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the
sons of Kunti in that state, the persons--those gods among men--that
were in that assembly all uttered the word 'Fie!' (on the son of
Dhritarashtra). And the united voices of all became so loud that they
made the down of anybody who heard them stand on end. And all the
honest men that were in that assembly began to say,--'Alas! the
Kauravas answer not the question that hath been put to them by
Draupadi.' And all censuring Dhritarashtra together, made a loud
clamour. Then Vidura, that master of the science of morality, waving
his hands and silencing every one, spake these words;--'Ye that are in
this assembly, Draupadi having put her question is weeping helplessly.
Ye are not answering her. Virtue and morality are being persecuted by
such conduct. An afflicted person approacheth an assembly of good men,
like one that is being consumed by fire. They that are in the assembly
quench that fire and cool him by means of truth and morality. The
afflicted person asketh the assembly about his rights, as sanctioned by
morality. They that are in the assembly should, unmoved by interest and
anger, answer the question. Ye kings, Vikarna hath answered the
question, according to his own knowledge and judgment. Ye should also
answer it as ye think proper. Knowing the rules of morality, and having
attended an assembly, he that doth not answer a query that is put,
incurreth half the demerit that attacheth to a lie. He, on the other
hand, who, knowing the rules of morality and having joined an assembly
answereth falsely, assuredly incurreth the sin of a lie. The learned
quote as an example in this connection the old history of Prahlada and
the son of Angirasa.

"'There was of old a chief of the Daityas of the name Prahlada. He had
a son named Virochana. And Virochana, for the sake of obtaining a
bride, quarrelled with Sudhanwan, the son of Angiras. It hath been
heard by us that they mutually wagered their lives, saying--"I am
superior,"--"I am superior,"--for the sake of obtaining a bride. And
after they had thus quarrelled with each other, they both made Prahlada
the arbitrator to decide between them. And they asked him,
saying;--"Who amongst us is superior (to the other)? Answer this
question. Speak not falsely." Frightened at this quarrel, Prahlada cast
his eyes upon Sudhanwan. And Sudhanwan in rage, burning like unto the
mace of Yama, told him,--"If thou answerest falsely, or dost not answer
at all thy head will then be split into a hundred pieces by the wielder
of the thunderbolt with that bolt of his."--Thus addressed by
Sudhanwan, the Daitya, trembling like a leaf of the fig tree, went to
Kasyapa of great energy, for taking counsel with him. And Prahlada
said,--"Thou art, O illustrious and exalted one, fully conversant with
the rules of morality that should guide both the gods and the Asuras
and the Brahmanas as well. Here, however, is a situation of great
difficulty in respect of duty. Tell me, I ask thee, what regions are
obtainable by them who upon being asked a question, answer it not, or
answer it falsely." Kasyapa thus asked answered.--"He that knoweth, but
answereth not a question from temptation, anger or fear, casteth upon
himself a thousand nooses of Varuna. And the person who, cited as a
witness with respect to any matter of ocular or auricular knowledge,
speaketh carelessly, casteth a thousand nooses of Varuna upon his own
person. On the completion of one full year, one such noose is loosened.
Therefore, he that knoweth, should speak the truth without concealment.
If virtue, pierced by sin, repaireth to an assembly (for aid), it is
the duty of every body in the assembly to take off the dart, otherwise
they themselves would be pierced with it. In an assembly where a truly
censurable act is not rebuked, half the demerit of that act attacheth
to the head of that assembly, a fourth to the person acting censurably
and a fourth unto those others that are there. In that assembly, on the
other hand, when he that deserveth censure is rebuked, the head of the
assembly becometh freed from all sins, and the other members also incur
none. It is only the perpetrator himself of the act that becometh
responsible for it. O Prahlada, they who answer falsely those that ask
them about morality destroy the meritorious acts of their seven upper
and seven lower generations. The grief of one who hath lost all his
wealth, of one who hath lost a son, of one who is in debt, of one who
is separated from his companions, of a woman who hath lost her husband,
of one that hath lost his all in consequence of the king's demand, of a
woman who is sterile, of one who hath been devoured by a tiger (during
his last struggles in the tiger's claws), of one who is a co-wife, and
of one who hath been deprived of his property by false witnesses, have
been said by the gods to be uniform in degree. These different sorts of
grief are his who speaketh false. A person becometh a witness in
consequence of his having seen, heard, and understood a thing.
Therefore, a witness should always tell the truth. A truth-telling
witness never loseth his religious merits and earthly possessions
also." Hearing these words of Kasyapa, Prahlada told his son,
"Sudhanwan is superior to thee, as indeed, (his father) Angiras is
superior to me. The mother also of Sudhanwan is superior to thy mother.
Therefore, O Virochana, this Sudhanwan is now the lord of the life." At
these words of Prahlada, Sudhanwan said, "Since unmoved by affection
for thy child, thou hast adhered to virtue, I command, let this son of
thine live for a hundred years."'

"Vidura continued,--'Let all the persons, therefore, present in this
assembly hearing these high truths of morality, reflect upon what
should be the answer to the question asked by Draupadi.'"

Vaisampayana continued,--"The kings that were there hearing these words
of Vidura, answered not a word, yet Karna alone spoke unto Dussasana,
telling him. Take away this serving-woman Krishna into the inner
apartments. And thereupon Dussasana began to drag before all the
spectators the helpless and modest Draupadi, trembling and crying
piteously unto the Pandavas her lords.


SECTION LXVIII

"Draupadi said,--'Wait a little, thou worst of men, thou wicked-minded
Dussasana. I have an act to perform--a high duty that hath not been
performed by me yet. Dragged forcibly by this wretch's strong arms, I
was deprived of my senses. I salute these reverend seniors in this
assembly of the Kurus. That I could not do this before cannot be my
fault.'"

Vaisampayana said,--"Dragged with greater force than before, the
afflicted and helpless Draupadi, undeserving of such treatment, falling
down upon the ground, thus wept in that assembly of the Kurus,--

"'Alas, only once before, on the occasion of the Swayamvara, I was
beheld by the assembled kings in the amphitheatre, and never even once
beheld afterwards. I am to-day brought before this assembly. She whom
even the winds and the sun had seen never before in her palace is
to-day before this assembly and exposed to the gaze of the crowd. Alas,
she whom the sons of Pandu could not, while in her palace, suffer to be
touched even by the wind, is to-day suffered by the Pandavas to be
seized and dragged by this wretch. Alas, these Kauravas also suffer
their daughter-in-law, so unworthy of such treatment, to be thus
afflicted before them. It seemeth that the times are out of joint. What
can be more distressing to me, than that though high-born and chaste, I
should yet be compelled to enter this public court? Where is that
virtue for which these kings were noted? It hath been heard that the
kings of ancient days never brought their wedded wives into the public
court. Alas, that eternal usage hath disappeared from among the
Kauravas. Else, how is it that the chaste wife of the Pandavas, the
sister of Prishata's son, the friend of Vasudeva, is brought before
this assembly? Ye Kauravas, I am the wedded wife of king Yudhishthira
the just, hailing from the same dynasty to which the King belonged.
Tell me now if I am a serving-maid or otherwise. I will cheerfully
accept your answer. This mean wretch, this destroyer of the name of the
Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it any longer.
Ye kings, I desire ye to answer whether ye regard me as won or unwon. I
will accept your verdict whatever it be.'

"Hearing these words, Bhishma answered, 'I have already said, O blessed
one that the course of morality is subtle. Even the illustrious wise in
this world fail to understand it always. What in this world a strong
man calls morality is regarded as such by others, however otherwise it
may really be; but what a weak man calls morality is scarcely regarded
as such even if it be the highest morality. From the importance of the
issue involved, from its intricacy and subtlety, I am unable to answer
with certitude the question thou hast asked. However, it is certain
that as all the Kurus have become the slaves of covetousness and folly,
the destruction of this our race will happen on no distant date. O
blessed one, the family into which thou hast been admitted as a
daughter-in-law, is such that those who are born in it, however much
they might be afflicted by calamities, never deviate from the paths of
virtue and morality. O Princess of Panchala, this conduct of thine
also, viz. that though sunk in distress, thou still easiest thy eyes on
virtue and morality, is assuredly worthy of thee. These persons, Drona
and others, of mature years and conversant with morality, sit heads
downwards like men that are dead, with bodies from which life hath
departed. It seemeth to me, however, that Yudhishthira is an authority
on this question. It behoveth him to declare whether thou art won or
not won.'"


SECTION LXIX

Vaisampayana said,--"The kings present in that assembly, from fear of
Duryodhana, uttered not a word, good or ill, although they beheld
Draupadi crying piteously in affliction like a female osprey, and
repeatedly appealing to them. And the son of Dhritarashtra beholding
those kings and sons and grand sons of kings all remaining silent,
smiled a little, and addressing the daughter of the king of Panchala,
said,--'O Yajnaseni, the question thou hast put dependeth on thy
husbands--on Bhima of mighty strength, on Arjuna, on Nakula, on
Sahadeva. Let them answer thy question. O Panchali, let them for thy
sake declare in the midst of these respectable men that Yudhishthira is
not their lord, let them thereby make king Yudhishthira the just a
liar. Thou shalt then be freed from the condition of slavery. Let the
illustrious son of Dharma, always adhering to virtue, who is even like
Indra, himself declare whether he is not thy lord. At his words, accept
thou the Pandavas or ourselves without delay. Indeed, all the Kauravas
present in this assembly are floating in the ocean of thy distress.
Endued with magnanimity, they are unable to answer thy question,
looking at thy unfortunate husbands.'"

Vaisampayana continued,--"Hearing these words of the Kuru king, all who
were present in the assembly loudly applauded them. And shouting
approvingly, they made signs unto one another by motions of their eyes
and lips. And amongst some that were there, sounds of distress such as
'O!' and 'Alas!' were heard. And at these words of Duryodhana, so
delightful (to his partisans), the Kauravas present in that assembly
became exceedingly glad. And the kings, with faces turned sideways,
looked upon Yudhishthira conversant with the rules of morality, curious
to hear what he would say. And every one present in that assembly
became curious to hear what Arjuna, the son of Pandu never defeated in
battle, and what Bhimasena, and what the twins also would say. And when
that busy hum of many voices became still, Bhimasena, waving his strong
and well-formed arms smeared with sandalpaste spake these words,--'If
this high-souled king Yudhishthira the just, who is our eldest brother,
had not been our lord, we would never have forgiven the Kuru race (for
all this). He is the lord of all our religious and ascetic merits, the
lord of even our lives. If he regardeth himself as won, we too have all
been won. If this were not so, who is there amongst creatures touching
the earth with their feet and mortal, that would escape from me with
his life after having touched those locks of the princess of Panchala?
Behold these mighty, well-formed arms of mine, even like maces of iron.
Having once come within them, even he of a hundred sacrifices is
incapable of effecting an escape. Bound by the ties of virtue and the
reverence that is due to our eldest brother, and repeatedly urged by
Arjuna to remain silent, I am not doing anything terrible. If however,
I am once commanded by king Yudhishthira the just, I would slay these
wretched sons of Dhritarashtra, making slaps do the work of swords,
like a lion slaying a number of little animals.'"

Vaisampayana continued,--"Unto Bhima who had spoken these words Bhishma
and Drona and Vidura said, 'Forbear, O Bhima. Everything is possible
with thee.'


SECTION LXX

"Karna said,--'Of all the persons in the assembly, three, viz.,
Bhishma, Vidura, and the preceptor of the Kurus (Drona) appear to be
independent; for they always speak of their master as wicked, always
censure him, and never wish for his prosperity. O excellent one, the
slave, the son, and the wife are always dependent. They cannot earn
wealth, for whatever they earn belongeth to their master. Thou art the
wife of a slave incapable of possessing anything on his own account.
Repair now to the inner apartments of king Dhritarashtra and serve the
king's relatives. We direct that that is now thy proper business. And,
O princess, all the sons of Dhritarashtra and not the sons of Pritha
are now thy masters. O handsome one, select thou another husband
now,--one who will not make thee a slave by gambling. It is well-known
that women, especially that are slaves, are not censurable if they
proceed with freedom in electing husbands. Therefore let it be done by
thee. Nakula hath been won, as also Bhimasena, and Yudhishthira also,
and Sahadeva, and Arjuna. And, O Yajnaseni, thou art now a slave. Thy
husbands that are slaves cannot continue to be thy lords any longer.
Alas, doth not the son of Pritha regards life, prowess and manhood as
of no use that he offereth this daughter of Drupada, the king of
Panchala, in the presence of all this assembly, as a stake at dice?'"

Vaisampayana continued,--"Hearing these words, the wrathful Bhima
breathed hard, a very picture of woe. Obedient to the king and bound by
the tie of virtue and duty, burning everything with his eyes inflamed
by anger, he said,--'O king, I cannot be angry at these words of this
son of a Suta, for we have truly entered the state of servitude. But O
king, could our enemies have said so unto me, it thou hadst not played
staking this princess?'"

Vaisampayana continued,--"Hearing these words of Bhimasena king
Duryodhana addressed Yudhishthira who was silent and deprived of his
senses, saying,--'O king, both Bhima and Arjuna, and the twins also,
are under thy sway. Answer thou the question (that hath been asked by
Draupadi). Say, whether thou regardest Krishna as unwon.' And having
spoken thus unto the son of Kunti, Duryodhana desirous of encouraging
the son of Radha and insulting Bhima, quickly uncovered his left thigh
that was like unto the stem of a plantain tree or the trunk of an
elephant and which was graced with every auspicious sign and endued
with the strength of thunder, and showed it to Draupadi in her very
sight. And beholding this, Bhimasena expanding his red eyes, said unto
Duryodhana in the midst of all those kings and as if piercing them
(with his dart-like words),--'Let not Vrikodara attain to the regions,
obtained by his ancestors, if he doth not break that thigh of thine in
the great conflict.' And sparkles of fire began to be emitted from
every organ of sense of Bhima filled with wrath, like those that come
out of every crack and orifice in the body of a blazing tree.

"Vidura then, addressing everybody, said,--'Ye kings of Pratipa's race,
behold the great danger that ariseth from Bhimasena. Know ye for
certain that this great calamity that threatens to overtake the
Bharatas hath been sent by Destiny itself. The sons of Dhritarashtra
have, indeed, gambled disregarding every proper consideration. They are
even now disputing in this assembly about a lady (of the royal
household). The prosperity of our kingdom is at an end. Alas, the
Kauravas are even now engaged in sinful consultations. Ye Kauravas,
take to your heart this high precept that I declare. If virtue is
persecuted, the whole assembly becometh polluted. If Yudhishthira had
staked her before he was himself won, he would certainly have been
regarded as her master. If, however a person staketh anything at a time
when he himself is incapable of holding any wealth, to win it is very
like obtaining wealth in a dream. Listening to the words of the king of
Gandhara, fall ye not off from this undoubted truth.'

"Duryodhana, hearing Vidura thus speak, said,--'I am willing to abide
by the words of Bhima, of Arjuna and of the twins. Let them say that
Yudhishthira is not their master. Yajnaseni will then be freed from her
state of bondage.'

"Arjuna at this, said,--'This illustrious son of Kunti, king
Yudhishthira the just, was certainly our master before he began to
play. But having lost himself, let all the Kauravas judge whose master
he could be after that.'"

Vaisampayana continued,--"Just then, a jackal began to cry loudly in
the homa-chamber of king Dhritarashtra's palace. And, O king, unto the
jackal that howled so, the asses began to bray responsively. And
terrible birds also, from all sides, began to answer with their cries.
And Vidura conversant with everything and the daughter of Suvala, both
understood the meaning of those terrible sounds. And Bhishma and Drona
and the learned Gautama loudly cried,--Swashti! Swashti! [Footnote 1]
Then Gandhari and the learned Vidura beholding that frightful omen,
represented everything, in great affliction, unto the king. And the
king (Dhritarashtra) thereupon said,--

[Footnote 1. A word of benediction, similar to 'Amen.']

"'Thou wicked-minded Duryodhana, thou wretch, destruction hath all
ready overtaken thee when thou insultest in language such as this the
wife of these bulls among the Kurus, especially their wedded wife
Draupadi.' And having spoken those words, the wise Dhritarashtra endued
with knowledge, reflecting with the aid of his wisdom and desirous of
saving his relatives and friends from destruction, began to console
Krishna, the princess of Panchala, and addressing her, the monarch
said,--'Ask of me any boon, O princess of Panchala, that thou desirest.
Chaste and devoted to virtue, thou art the first of all my
daughters-in-law.'

"Draupadi said,--'O bull of the Bharata race, if thou will grant me a
boon, I ask the handsome Yudhishthira, obedient to every duty, be freed
from slavery. Let not unthinking children call my child Prativindhya
endued with great energy of mind as the son of a slave. Having been a
prince, so superior to all men, and nurtured by kings it is not proper
that he should be called the child of a slave.'

"Dhritarashtra said unto her,--'O auspicious one, let it be as thou
sayest. O excellent one, ask thou another boon, for I will give it. My
heart inclineth to give thee a second boon. Thou dost not deserve only
one boon.'

"Draupadi said,--'I ask, O king, that Bhimasena and Dhananjaya and the
twins also, with their cars and bows, freed from bondage, regain their
liberty.'

"Dhritarashtra said,--'O blessed daughter, let it be as thou desirest.
Ask thou a third boon, for thou hast not been sufficiently honoured
with two boons. Virtuous in thy behaviour, thou art the foremost of all
my daughters-in-law.'

"Draupadi said,--'O best of kings, O illustrious one, covetousness
always bringeth about loss of virtue. I do not deserve a third boon.
Therefore I dare not ask any. O king of kings, it hath been said that a
Vaisya may ask one boon; a Kshatriya lady, two boons; a Kshatriya male,
three, and a Brahmana, a hundred. O king, these my husbands freed from
the wretched state of bondage, will be able to achieve prosperity by
their own virtuous acts!'


SECTION LXXI

"Karna said,--'We have never heard of such an act (as this one of
Draupadi), performed by any of the women noted in this world for their
beauty. When the sons of both Pandu and Dhritarashtra were excited with
wrath, this Draupadi became unto the sons of Pandu as their salvation.
Indeed the princess of Panchala, becoming as a boat unto the sons of
Pandu who were sinking in a boatless ocean of distress, hath brought
them in safety to the shore.'"

Vaisampayana continued,--"Hearing these words of Karna in the midst of
the Kurus,--viz., that the sons of Pandu were saved by their wife,--the
angry Bhimasena in great affliction said (unto Arjuna),--'O Dhananjaya,
it hath been said by Devala three lights reside in every person, viz.,
offspring, acts and learning, for from these three hath sprung
creation. When life becometh extinct and the body becometh impure and
is cast off by relatives, these three become of service to every
person. But the light that is in us hath been dimmed by this act of
insult to our wife. How, O Arjuna, can a son born from this insulted
wife of ours prove serviceable to us?'

"Arjuna replied,--'Superior persons, O Bharata, never prate about the
harsh words that may or may not be uttered by inferior men. Persons
that have earned respect for themselves, even if they are able to
retaliate, remember not the acts of hostility done by their enemies,
but, on the other hand, treasure up only their good deeds.'

"Bhima said,--'Shall I, O king, slay, without loss of time all these
foes assembled together, even here, or shall I destroy them, O Bharata,
by the roots, outside this palace? Or, what need is there of words or
of command? I shall slay all these even now, and rule thou the whole
earth, O king, without a rival.' And saying this, Bhima with his
younger brothers, like a lion in the midst of a herd of inferior
animals, repeatedly cast his angry glances around. But Arjuna, however,
of white deeds, with appealing looks began to pacify his elder brother.
And the mighty-armed hero endued with great prowess began to burn with
the fire of his wrath. And, O king, this fire began to issue out of
Vrikodara's ears and other senses with smoke and sparks and flames. And
his face became terrible to behold in consequence of his furrowed brows
like those of Yama himself at the time of the universal destruction.
Then Yudhishthira forbade the mighty hero, embracing him with his arms
and telling him 'Be not so. Stay in silence and peace.' And having
pacified the mighty-armed one with eyes red in wrath, the king
approached his uncle Dhritarashtra, with hands joined in entreaty.


SECTION LXXII

"Yudhishthira said,--'O king, thou art our master. Command us as to
what we shall do. O Bharata, we desire to remain always in obedience to
thee.'

"Dhritarashtra replied.--'O Ajatasatru, blest be thou. Go thou in peace
and safety. Commanded by me, go, rule thy own kingdom with thy wealth.
And, O child, take to heart this command of an old man, this wholesome
advice that I give, and which is even a nutritive regimen. O
Yudhishthira, O child, thou knowest the subtle path of morality.
Possessed of great wisdom, thou art also humble, and thou waitest also
upon the old. Where there is intelligence, there is forbearance.
Therefore, O Bharata, follow thou counsels of peace. The axe falleth
upon wood, not upon stone. (Thou art open to advice, not Duryodhana).
They are the best of men that remember not the acts of hostility of
their foes; that behold only the merits, not the faults, of their
enemies; and that never enter into hostilities themselves. They that
are good remember only the good deeds of their foes and not the hostile
acts their foes might have done unto them. The good, besides, do good
unto others without expectation of any good, in return. O Yudhishthira,
it is only the worst of men that utter harsh words in quarrelling;
while they that are indifferent reply to such when spoken by others.
But they that are good and wise never think of or recapitulate such
harsh words, little caring whether these may or may not have been
uttered by their foes. They that are good, having regard to the state
of their own feelings, can understand the feelings of others, and
therefore remember only the good deeds and not the acts of hostility of
their foes. Thou hast acted even as good men of prepossessing
countenance do, who transgress not the limits of virtue, wealth,
pleasure and salvation. O child, remember not the harsh words of
Duryodhana. Look at thy mother Gandhari and myself also, if thou
desirest to remember only what is good. O Bharata, look at me, who am
thy father unto you and am old and blind, and still alive. It was for
seeing our friends and examining also the strength and weakness of my
children, that I had, from motives of policy, suffered this match at
dice to proceed. O king those amongst the Kurus that have thee for
their ruler, and the intelligent Vidura conversant with every branch of
learning for their counsellor, have, indeed, nothing to grieve for. In
thee is virtue, in Arjuna is patience, in Bhimasena is prowess, and the
twins, those foremost of men, is pure reverence for superiors. Blest be
thou, O Ajatasatru. Return to Khandavaprastha, and let there be
brotherly love between thee and thy cousins. Let thy heart also be ever
fixed on virtue.'"

Vaisampayana continued,--"That foremost of the Bharatas--king
Yudhishthira the just--then, thus addressed by his uncle, having gone
through every ceremony of politeness, set out with his brothers for
Khandavaprastha. And accompanied by Draupadi and ascending their cars
which were all of the hue of the clouds, with cheerful hearts they all
set out for that best of cities called Indraprastha."


SECTION LXXIII

Janamejaya said,--"How did the sons of Dhritarashtra feel, when they
came to know that the Pandavas had, with Dhritarashtra's leave, left
Hastinapore with all their wealth and jewels?"

Vaisampayana said,--"O king, learning that the Pandavas had been
commanded by the wise Dhritarashtra to return to their capital,
Dussasana went without loss of time unto his brother. And, O bull of
the Bharata race, having arrived before Duryodhana with his counsellor,
the prince, afflicted with grief, began to say,--'Ye mighty warriors,
that which we had won after so much trouble, the old man (our father)
hath thrown away. Know ye that he hath made over the whole of that
wealth to the foes.' At these words, Duryodhana and Karna and Sakuni,
the son of Suvala, all of whom were guided by vanity, united together,
and desirous of counteracting the sons of Pandu, approaching in haste
saw privately the wise king Dhritarashtra--the son of Vichitravirya and
spake unto him these pleasing and artful words. Duryodhana said,--

"'Hast thou not heard, O king, what the learned Vrihaspati the
preceptor of the celestials, said in course of counselling Sakra about
mortals and politics? Even these, O slayer of foes, were the words of
Vrihaspati, "Those enemies that always do wrong by stratagem or force,
should be slain by every means." If, therefore, with the wealth of the
Pandavas, we gratify the kings of the earth and then fight with the
sons of Pandu, what reverses can overtake us? When one hath placed on
the neck and back of venomous snakes full of wrath for encompassing his
destruction, is it possible for him to take them off? Equipped with
weapon and seated on their cars, the angry sons of Pandu like wrathful
and venomous snakes will assuredly annihilate us, O father. Even now
Arjuna proceedeth, encased in mail and furnished with his couple of
quivers, frequently taking up the Gandiva and breathing hard and
casting angry glances around. It hath (also) been heard by us that
Vrikodara, hastily ordering his car to be made ready and riding on it,
is proceeding along, frequently whirling his heavy mace. Nakula also is
going along, with the sword in his grasp and the semi-circular shield
in his hand. And Sahadeva and the king (Yudhishthira) have made signs
clearly testifying to their intentions. Having ascended their cars that
are full of all kinds of arms, they are whipping their horses (for
going to Khandava soon) and assembling their forces. Persecuted thus by
us they are incapable of forgiving us those injuries. Who is there
among them that will forgive that insult to Draupadi? Blest be thou. We
will again gamble with the son of Pandu for sending them to exile. O
bull among men, we are competent to bring them thus under our sway.
Dressed in skins, either we or they defeated at dice, shall repair to
the woods for twelve years. The thirteenth year shall have to be spent
in some inhabited country unrecognised; and, if recognised, an exile
for another twelve years shall be the consequence. Either we or they
shall live so. Let the play begin, casting the dice, let the sons of
Pandu once more play. O bull of the Bharata race, O king, even this is
our highest duty. This Sakuni knoweth well the whole science of dice.
Even if they succeed in observing this vow for thirteen years, we shall
be in the meantime firmly rooted in the kingdom and making alliances,
assemble a vast invincible host and keep them content, so that we
shall, O king, defeat the sons of Pandu if they reappear. Let this plan
recommend itself to thee, O slayer of foes.'

"Dhritarashtra said,--'Bring back the Pandavas then, indeed, even if
they have gone a great way. Let them come at once again to cast dice.'"

Vaisampayana continued,--"Then Drona, Somadatta and Valhika, Gautama,
Vidura, the son of Drona, and the mighty son of Dhritarashtra by his
Vaisya wife, Bhurisravas, and Bhishma, and that mighty warrior
Vikarna,--all said, 'Let not the play commence. Let there be peace.'
But Dhritarashtra, partial to his sons, disregarding the counsels of
all his wise friends and relatives, summoned the sons of Pandu."


SECTION LXXIV

Vaisampayana said,--"O monarch, it was then that the virtuous Gandhari,
afflicted with grief on account of her affection for her sons,
addressed king Dhritarashtra and said, 'When Duryodhana was born,
Vidura of great intelligence had said, "It is well to send this
disgrace of the race to the other world. He cried repeatedly and
dissonantly like a jackal. It is certain he will prove the destruction
of our race." Take this to heart, O king of the Kurus. O Bharata, sink
not, for thy own fault, into an ocean of calamity. O lord, accord not
thy approbation to the counsels of the wicked ones of immature years.
Be not thou the cause of the terrible destruction of this race. Who is
there that will break an embankment which hath been completed, or
re-kindle a conflagration which hath been extinguished? O bull of the
Bharata race, who is there that will provoke the peaceful sons of
Pritha? Thou rememberest, O Ajamida, everything, but still I will call
thy attention to this. The scriptures can never control the
wicked-minded for good or evil. And, O king, a person of immature
understanding will never act as one of mature years. Let thy sons
follow thee as their leader. Let them not be separated from thee for
ever (by losing their lives). Therefore, at my word, O king, abandon
this wretch of our race. Thou couldst not, O king, from parental
affection, do it before. Know that the time hath come for the
destruction of race through him. Err not, O king. Let thy mind, guided
by counsels of peace, virtue, and true policy, be what it naturally is.
That prosperity which is acquired by the aid of wicked acts, is soon
destroyed; while that which is won by mild means taketh root and
descendeth from generation to generation.'

"The king, thus addressed by Gandhari who pointed out to him in such
language the path of virtue, replied unto her, saying,--'If the
destruction of our race is come, let it take place freely. I am ill
able to prevent it. Let it be as they (these my sons) desire. Let the
Pandavas return. And let my sons again gamble with the sons of Pandu.'"


SECTION LXXV

Vaisampayana said,--"The royal messenger, agreeably to the commands of
the intelligent king Dhritarashtra, coming upon Yudhishthira, the son
of Pritha who had by that time gone a great way, addressed the monarch
and said,--'Even these are the words of thy father-like uncle, O
Bharata, spoken unto thee, "The assembly is ready. O son of Pandu, O
king Yudhisthira, come and cast the dice."'

"Yudhishthira said,--'Creatures obtain fruits good and ill according to
the dispensation of the Ordainer of the creation. Those fruits are
inevitable whether I play or not. This is a summons to dice; it is,
besides the command of the old king. Although I know that it will prove
destructive to me, yet I cannot refuse.'"

Vaisampayana continued,--"Although (a living) animal made of gold was
an impossibility, yet Rama suffered himself to be tempted by a (golden)
deer. Indeed, the minds of men over whom calamities hang, became
deranged and out of order. Yudhishthira, therefore, having said these
words, retraced his steps along with his brothers. And knowing full
well the deception practised by Sakuni, the son of Pritha came back to
sit at dice with him again. These mighty warriors again entered that
assembly, afflicting the hearts of all their friends. And compelled by
Fate they once more sat down at ease for gambling for the destruction
of themselves.

"Sakuni then said,--'The old king hath given ye back all your wealth.
That is well. But, O bull of the Bharata race, listen to me, there is a
stake of great value. Either defeated by ye at dice, dressed in deer
skins we shall enter the great forest and live there for twelve years
passing the whole of the thirteenth year in some inhabited region,
unrecognised, and if recognised return to an exile of another twelve
years; or vanquished by us, dressed in deer skins ye shall, with
Krishna, live for twelve years in the woods passing the whole of the
thirteenth year unrecognised, in some inhabited region. If recognised,
an exile of another twelve years is to be the consequence. On the
expiry of the thirteenth year, each is to have his kingdom surrendered
by the other. O Yudhishthira, with this resolution, play with us, O
Bharata, casting the dice.'

"At these words, they that were in that assembly, raising up their arms
said in great anxiety of mind, and from the strength of their feelings
these words,--'Alas, fie on the friends of Duryodhana that they do not
apprise him of his great danger. Whether he, O bull among the Bharatas,
(Dhritarashtra) understandeth or not, of his own sense, it is thy duty
to tell him plainly.'"

Vaisampayana continued,--"King Yudhishthira, even hearing these various
remarks, from shame and a sense of virtue again sat at dice. And though
possessed of great intelligence and fully knowing the consequences, he
again began to play, as if knowing that the destruction of the Kurus
was at hand.

"And Yudhishthira said,--'How can, O Sakuni, a king like me, always
observant of the uses of his own order, refuse, when summoned to dice?
Therefore I play with thee.'

"Sakuni answered,--'We have many kine and horses, and milch cows, and
an infinite number of goats and sheep; and elephants and treasures and
gold and slaves both male and female. All these were staked by us
before but now let this be our one stake, viz., exile into the
woods,--being defeated either ye or we will dwell in the woods (for
twelve years) and the thirteenth year, unrecognised, in some inhabited
place. Ye bulls among men, with this determination, will we play.'

"O Bharata, this proposal about a stay in the woods was uttered but
once. The son of Pritha, however, accepted it and Sakuni took up the
dice. And casting them he said unto Yudhishthira,--'Lo, I have won.'"


SECTION LXXVI

Vaisampayana said,--"Then the vanquished sons of Pritha prepared for
their exile into the woods. And they, one after another, in due order,
casting off their royal robes, attired themselves in deer-skins. And
Dussasana, beholding those chastisers of foes, dressed in deer-skins
and deprived of their kingdom and ready to go into exile, exclaimed
'The absolute sovereignty of the illustrious king Duryodhana hath
commenced. The sons of Pandu have been vanquished, and plunged into
great affliction. Now have we attained the goal either by broad or
narrow paths. For today becoming superior to our foes in point of
prosperity as also of duration of rule have we become praiseworthy of
men. The sons of Pritha have all been plunged by us into everlasting
hell. They have been deprived of happiness and kingdom for ever and
ever. They who, proud of their wealth, laughed in derision at the son
of Dhritarashtra, will now have to go into the woods, defeated and
deprived by us of all their wealth. Let them now put off their
variegated coats of mail, their resplendent robes of celestial make,
and let them all attire themselves in deer-skins according to the stake
they had accepted of the son of Suvala. They who always used to boast
that they had no equals in all the world, will now know and regard
themselves in this their calamity as grains of sesame without the
kernel. Although in this dress of theirs the Pandavas seem like unto
wise and powerful persons installed in a sacrifice, yet they look like
persons not entitled to perform sacrifices, wearing such a guise. The
wise Yajnasena of the Somake race, having bestowed his daughter--the
princess of Panchala--on the sons of Pandu, acted most unfortunately
for the husbands of Yajnaseni--these sons of Pritha are as eunuchs. And
O Yajnaseni, what joy will be thine upon beholding in the woods these
thy husbands dressed in skins and thread-bare rags, deprived of their
wealth and possessions. Elect thou a husband, whomsoever thou likest,
from among all these present here. These Kurus assembled here, are all
forbearing and self-controlled, and possessed of great wealth. Elect
thou one amongst these as thy lord, so that these great calamity may
not drag thee to wretchedness. The sons of Pandu now are even like
grains of sesame without the kernel, or like show-animals encased in
skins, or like grains of rice without the kernel. Why shouldst thou
then longer wait upon the fallen sons of Pandu? Vain is the labour used
upon pressing the sesame grain devoid of the kernel!'

"Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of
the Pandavas, harsh words of the most cruel import. And hearing them,
the unforbearing Bhima, in wrath suddenly approaching that prince like
a Himalayan lion upon a jackal, loudly and chastisingly rebuked him in
these words,--'Wicked-minded villain, ravest thou so in words that are
uttered alone by the sinful? Boastest thou thus in the midst of the
kings, advanced as thou art by the skill of the king of Gandhara. As
thou piercest our hearts here with these thy arrowy words, so shall I
pierce thy heart in battle, recalling all this to thy mind. And they
also who from anger or covetousness are walking behind thee as thy
protectors,--them also shall I send to the abode of Yama with their
descendants and relatives.'"

Vaisampayana continued,--"Unto Bhima dressed in deer-skins and uttering
these words of wrath without doing any thing, for he could not deviate
from the path of virtue, Dussasana abandoning all sense of shame,
dancing around the Kurus, loudly said, 'O cow! O cow!'

"Bhima at this once more said,--'Wretch darest thou, O Dussasana, use
harsh words as these? Whom doth it behove to boast, thus having won
wealth by foul means? I tell thee that if Vrikodara, the son of Pritha,
drinketh not thy life-blood, piercing open thy breast in battle, let
him not attain to regions of blessedness, I tell thee truly that by
slaying the sons of Dhritarashtra in battle, before the very eyes of
all the warriors, I shall pacify this wrath of mine soon enough.'"

Vaisampayana continued,--"And as the Pandavas were going away from the
assembly, the wicked king Duryodhana from excess of joy mimiced by his
own steps the playful leonine trade of Bhima. Then Vrikodara, half
turning towards the king said, 'Think not ye fool that by this thou
gainest any ascendency over me; slay thee shall I soon with all thy
followers, and answer thee, recalling all this to thy mind.' And
beholding this insult offered to him, the mighty and proud Bhima,
suppressing his rising rage and following the steps of Yudhishthira,
also spake these words while going out of the Kaurava court, 'I will
slay Duryodhana, and Dhananjaya will slay Karna, and Sahadeva will slay
Sakuni that gambler with dice. I also repeat in this assembly these
proud words which the gods will assuredly make good, if ever we engage
in battle with the Kurus, I will slay this wretched Duryodhana in
battle with my mace, and prostrating him on the ground I will place my
foot on his head. And as regards this (other) wicked person--Dussasana
who is audacious in speech, I will drink his blood like a lion.'

"And Arjuna said,--'O Bhima, the resolutions of superior men are not
known in words only. On the fourteenth year from this day, they shall
see what happeneth.'

"And Bhima again said,--'The earth shall drink the blood of Duryodhana,
and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'

"And Arjuna said,--'O Bhima, I will, as thou directest, slay in battle
this Karna so malicious and jealous and harsh-speeched and vain. For
doing what is agreeable to Bhima, Arjuna voweth that he will slay in
battle with his arrows this Karna with all his followers. And I will
send unto the regions of Yama also all those other kings that will from
foolishness fight against me. The mountains of Himavat might be removed
from where they are, the maker of the day lose his brightness, the moon
his coldness, but this vow of mine will ever be cherished. And all this
shall assuredly happen if on the fourteenth year from this, Duryodhana
doth not, with proper respect, return us our kingdom.'"

Vaisampayana continued,--"After Arjuna had said this, Sahadeva the
handsome son of Madri, endued with great energy, desirous of slaying
Sakuni, waving his mighty arms and sighing like snake, exclaimed, with
eyes red with anger--'Thou disgrace of the Gandhara kings, those whom
thou thinkest as defeated are not really so. Those are even
sharp-pointed arrows from whose wounds thou hast run the risk in
battle. I shall certainly accomplish all which Bhima hath said
adverting to thee with all thy followers. If therefore thou hast
anything to do, do it before that day cometh. I shall assuredly slay
thee in battle with all thy followers soon enough, it thou, O son of
Suvala, stayest in the light pursuant to the Kshatriya usage.'

"Then, O monarch hearing these words of Sahadeva, Nakula the handsomest
of men spake these words,--'I shall certainly send unto the abode of
Yama all those wicked sons of Dhritarashtra, who desirous of death and
impelled by Fate, and moved also by the wish of doing what is agreeable
to Duryodhana, have used harsh and insulting speeches towards this
daughter of Yajnasena at the gambling match. Soon enough shall I, at
the command of Yudhishthira and remembering the wrongs to Draupadi,
make the earth destitute of the sons of Dhritarashtra.'"

Vaisampayana continued,--"And those tigers among men, all endued with
long arms, having thus pledged themselves to virtuous promises
approached king Dhritarashtra.


SECTION LXXVII

"Yudhishthira said,--'I bid farewell unto all the Bharatas, unto my old
grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona,
Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the
sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid
fare well, all of ye and returning again I shall see you.""

Vaisampayana continued,--"Overcome with shame none of those that were
present there, could tell Yudhishthira anything. Within their hearts,
however, they prayed for the welfare of that intelligent prince.

"Vidura then said,--'The reverend Pritha is a princess by birth. It
behoveth her not to go into the woods. Delicate and old and ever known
to happiness the blessed one will live, respected by me, in my abode.
Known this, ye sons of Pandu. And let safety be always yours.'"

Vaisampayana continued,--"The Pandavas thereupon said,--'O sinless one,
let it be as thou sayest. Thou art our uncle, and, therefore like as
our father. We also are all obedient to thee. Thou art, O learned one,
our most respected superior. We should always obey what thou choosest
to command. And, O high-souled one, order thou whatever else there is
that remaineth to be done.'

"Vidura replied,--'O Yudhishthira, O bull of the Bharata race, know
this to be my opinion, that one that is vanquished by sinful means need
not be pained by such defeat. Thou knowest every rule of morality;
Dhananjaya is ever victorious in battle; Bhimasena is the slayer of
foes; Nakula is the gatherer of wealth; Sahadeva hath administrative
talents, Dhaumya is the foremost of all conversant with the vedas; and
the well-behaved Draupadi is conversant with virtue and economy. Ye are
attached to one another and feel delight at one another's sight and
enemies can not separate you from one another, and ye are contented.
Therefore, who is there that will not envy ye? O Bharata, this patient
abstraction from the possession of the world will be of great benefit
to thee. No foe, even if he were equal to sakra himself, will be able
to stand it. Formerly thou wert instructed on the mountains of Himavat
by Meru Savarni; in the town of Varanavata by Krishna Dwaipayana; on
the cliff of Bhrigu by Rama; and on the banks of the Dhrishadwati by
Sambhu himself. Thou hast also listened to the instruction of the great
Rishi Asita on the hills of Anjana; and thou becamest a disciple of
Bhrigu on the banks of the Kalmashi. Narada and this thy priest Dhaumya
will now become thy instructors. In the matter of the next world,
abandon not these excellent lessons thou hast obtained from the Rishis.
O son of Pandu, thou surpassest in intelligence even Pururavas, the son
of Ila; in strength, all other monarchs; and in virtue, even the
Rishis. Therefore, resolve thou earnestly to win victory, which
belongeth to Indra; to control thy wrath, which belongeth to Yama; to
give in charity, which belongeth to Kuvera; and to control all
passions, which belongeth to Varuna. And, O Bharata, obtain thou the
power of gladdening from the moon, the power of sustaining all from
water; forbearance from the earth; energy from the entire solar disc;
strength from the winds, and affluence from the other elements. Welfare
and immunity from ailment be thine; I hope to see thee return. And, O
Yudhishthira, act properly and duly in all seasons,--in those of
distress--in those of difficulty,--indeed, in respect of everything, O
son of Kunti, with our leave go hence. O Bharata, blessing be thine. No
one can say that ye have done anything sinful before. We hope to see
thee, therefore, return in safety and crowned with success.'"

Vaisampayana continued,--"Thus addressed by Vidura, Yudhishthira the
son of Pandu, of prowess incapable of being baffled, saying, 'So be
it,' bowing low unto Bhishma and Drona, went away."


SECTION LXXVIII

Vaisampayana said,--"Then when Draupadi was about to set out she went
unto the illustrious Pritha and solicited her leave. And she also asked
leave of the other ladies of the household who had all been plunged
into grief. And saluting and embracing every one of them as each
deserved, she desired to go away. Then there arose within the inner
apartments of the Pandavas a loud wail of woe. And Kunti, terribly
afflicted upon beholding Draupadi on the eve of her journey, uttered
these words in a voice choked with grief,--

"'O child, grieve not that this great calamity hath overtaken thee.
Thou art well conversant with the duties of the female sex, and thy
behaviour and conduct also are as they should be. It behoveth me not, O
thou of sweet smiles, to instruct thee as to thy duties towards thy
lords. Thou art chaste and accomplished, and thy qualities have adorned
the race of thy birth as also the race into which thou hast been
admitted by marriage. Fortunate are the Kauravas that they have not
been burnt by thy wrath. O child, safely go thou blest by my prayers.
Good women never suffer their hearts to the unstung at what is
inevitable. Protected by virtue that is superior to everything, soon
shalt thou obtain good fortune. While living in the woods, keep thy eye
on my child Sahadeva. See that his heart sinketh not under this great
calamity.'

"Saying 'So be it!' the princess Draupadi bathed in tears, and clad in
one piece of cloth, stained with blood, and with hair dishevelled left
her mother-in-law. And as she went away weeping and wailing Pritha
herself in grief followed her. She had not gone far when she saw her
sons shorn of their ornaments and robes, their bodies clad in
deerskins, and their heads down with shame. And she beheld them
surrounded by rejoicing foes and pitied by friends. Endued with excess
of parental affection, Kunti approached her sons in that state, and
embracing them all, and in accents choked by woe, She said these
words,--

"'Ye are virtuous and good-mannered, and adorned with all excellent
qualities and respectful behaviour. Ye are all high-minded, and engaged
in the service of your superiors. And ye are also devoted to the gods
and the performance of sacrifices. Why, then, hath this calamity
overtaken you. Whence is this reverse of fortune? I do not see by whose
wickedness this sin hath overtaken you. Alas I have brought you forth.
All this must be due to my ill fortune. It is for this that ye have
been overtaken by this calamity, though ye all are endued with
excellent virtues. In energy and prowess and strength and firmness and
might, ye are not wanting. How shall ye now, losing your wealth and
possessions, live poor in the pathless woods? If I had known before
that ye were destined to live in the woods, I would not have on Pandu's
death come from the mountains of Satasringa to Hastinapore. Fortunate
was your father, as I now regard, for he truly reaped the fruit of his
asceticism, and he was gifted with foresight, as he entertained the
wish of ascending heaven, without having to feel any pain on account of
his sons. Fortunate also was the virtuous Madri, as I regard her today,
who had, it seems, a fore-knowledge of what would happen and who on
that account, obtained the high path of emancipation and every blessing
therewith. Ah, Madri looked upon me as her stay, and her mind and her
affections were ever fixed on me. Oh, fie on my desire of life, owing
to which suffer all this woe. Ye children, ye are all excellent and
dear unto me. I have obtained you after much suffering. I cannot leave
you. Even I will go with you. Alas, O Krishna, (Draupadi), why dost
thou leave me so? Everything endued with life is sure to perish. Hath
Dhata (Brahma) himself forgotten to ordain my death? Perhaps, it is so,
and, therefore, life doth not quit me. O Krishna, O thou who dwellest
in Dwaraka, O younger brother of Sankarshana, where art thou? Why dost
thou not deliver me and these best of men also from such woe? They say
that thou who art without beginning and without end deliverest those
that think of thee. Why doth this saying become untrue. These my sons
are ever attached to virtue and nobility and good fame and prowess.
They deserve not to suffer affliction. Oh, show them mercy. Alas, when
there are such elders amongst our race as Bhishma and Drona and Kripa,
all conversant with morality and the science of worldly concerns, how
could such calamity at all come? O Pandu, O king, where art thou? Why
sufferest thou quietly thy good children to be thus sent into exile,
defeated at dice? O Sahadeva, desist from going. Thou art my dearest
child, dearer, O son of Madri, than my body itself. Forsake me not. It
behoveth thee to have some kindness for me. Bound by the ties of
virtue, let these thy brothers go. But then, earn thou that virtue
which springeth from waiting upon me.'"

Vaisampayana continued,--"The Pandavas then consoled their weeping
mother and with hearts plunged in grief set out for the woods. And
Vidura himself also much afflicted, consoling the distressed Kunti with
reasons, and led her slowly to his house. And the ladies of
Dhritarashtra's house, hearing everything as it happened, viz., the
exile (of the Pandavas) and the dragging of Krishna into the assembly
where the princes had gambled, loudly wept censuring the Kauravas. And
the ladies of the royal household also sat silent for a long time,
covering their lotus-like faces with their fair hands. And king
Dhritarashtra also thinking of the dangers that threatened his sons,
became a prey to anxiety and could not enjoy peace of mind. And
anxiously meditating on everything, and with mind deprived of its
equanimity through grief, he sent a messenger unto Vidura, saying, 'Let
Kshatta come to me without a moment's delay.'

"At this summons, Vidura quickly came to Dhritarashtra's palace. And as
soon as he came, the monarch asked him with great anxiety how the
Pandavas had left Hastinapore."


SECTION LXXIX

Vaisampayana said,--"As soon as Vidura endued with great foresight came
unto him king Dhritarashtra, the son of Amvika, timidly asked his
brother,--'How doth Yudhishthira, the son of Dharma, proceed along? And
how Arjuna? And how the twin sons of Madri? And how, O Kshatta, doth
Dhaumya proceed along? And how the illustrious Draupadi? I desire to
hear everything, O Kshatta; describe to me all their acts.'

"Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away
covering his face with his cloth. And Bhima, O king, hath gone away
looking at his own mighty arms. And Jishnu (Arjuna) hath gone away,
following the king spreading sand-grains around. And Sahadeva, the son
of Madri, hath gone away besmearing his face, and Nakula, the
handsomest of men, O king, hath gone away, staining himself with dust
and his heart in great affliction. And the large-eyed and beautiful
Krishna hath gone away, covering her face with her dishevelled hair
following in the wake of the king, weeping and in tears. And O monarch,
Dhaumya goeth along the road, with kusa grass in hand, and uttering the
aweful mantras of Sama Veda that relate to Yama.'

"Dhritarashtra asked,--'Tell me, O Vidura, why is it that the Pandavas
are leaving Hastinapore in such varied guise.'

"Vidura replied,--'Though persecuted by thy sons and robbed of his
kingdom and wealth the mind of the wise king Yudhishthira the just hath
not yet deviated from the path of virtue. King Yudhishthira is always
kind, O Bharata, to thy children. Though deprived (of his kingdom and
possessions) by foul means, filled with wrath as he is, he doth not
open eyes. "I should not burn the people by looking at them with angry
eyes,"--thinking so, the royal son of Pandu goeth covering his face.
Listen to me as I tell thee, O bull of the Bharata race, why Bhima
goeth so. "There is none equal to me in strength of arms," thinking so
Bhima goeth repeatedly stretching forth his mighty arms. And, O king,
proud of the strength of his arms, Vrikodara goeth, exhibiting them and
desiring to do unto his enemies deeds worthy of those arms. And Arjuna
the son of Kunti, capable of using both his arms (in wielding the
Gandiva) followeth the footsteps of Yudhishthira, scattering
sand-grains emblematical of the arrows he would shower in battle. O
Bharata, he indicateth that as the sand-grains are scattered by him
with ease, so will he rain arrows with perfect ease on the foe (in time
of battle). And Sahadeva goeth besmearing his face, thinking "None may
recognise me in this day of trouble." And, O exalted one, Nakula goeth
staining himself with dust thinking, "Lest otherwise I steal the hearts
of the ladies that may look at me." And Draupadi goeth, attired in one
piece of stained cloth, her hair dishevelled, and weeping,
signifying--"The wives of those for whom I have been reduced to such a
plight, shall on the fourteenth year hence be deprived of husbands,
sons and relatives and dear ones and smeared all over with blood, with
hair dishevelled and all in their feminine seasons enter Hastinapore
having offered oblations of water (unto the manes of those they will
have lost)." And O Bharata, the learned Dhaumya with passions under
full control, holding the kusa grass in his hand and pointing the same
towards the south-west, walketh before, singing the mantras of the Sama
Veda that relate to Yama. And, O monarch, that learned Brahamana goeth,
also signifying, "When the Bharatas shall be slain in battle, the
priests of the Kurus will thus sing the Soma mantras (for the benefit
of the deceased)." And the citizens, afflicted with great grief, are
repeatedly crying out, "Alas, alas, behold our masters are going away!
O fie on the Kuru elders that have acted like foolish children in thus
banishing heirs of Pandu from covetousness alone. Alas, separated from
the son of Pandu we all shall become masterless. What love can we bear
to the wicked and avaricious Kurus?" Thus O king, have the sons of
Kunti, endued with great energy of mind, gone away,--indicating, by
manner and signs, the resolutions that are in their hearts. And as
those foremost of men had gone away from Hastinapore, flashes of
lightning appeared in the sky though without clouds and the earth
itself began to tremble. And Rahu came to devour the Sun, although it
was not the day of conjunction. And meteors began to fall, keeping the
city to their right. And jackals and vultures and ravens and other
carnivorous beasts and birds began to shriek and cry aloud from the
temples of the gods and the tops of sacred trees and walls and
house-tops. And these extraordinary calamitous portents, O king, were
seen and heard, indicating the destruction of the Bharatas as the
consequence of thy evil counsels.'"

Vaisampayana continued,--"And, O monarch, while king Dhritarashtra and
the wise Vidura were thus talking with each other, there appeared in
that assembly of the Kauravas and before the eyes of all, the best of
the celestial Rishis. And appearing before them all, he uttered these
terrible words, On the fourteenth year hence, the Kauravas, in
consequence of Duryodhana's fault, will all be destroyed by the might
of Bhima and Arjuna. And having said this, that best of celestial
Rishis, adorned with surpassing Vedic grace, passing through the skies,
disappeared from the scene. Then Duryodhana and Karna and Sakuni, the
son of Suvala regarding Drona as their sole refuge, offered the kingdom
to him. Drona then, addressing the envious and wrathful Duryodhana and
Dussasana and Karna and all the Bharata, said, 'The Brahamanas have
said that the Pandavas being of celestial origin are incapable of being
slain. The sons of Dhritarashtra, however, having, with all the kings,
heartily and with reverence sought my protection, I shall look after
them to the best of my power. Destiny is supreme, I cannot abandon
them. The sons of Pandu, defeated at dice, are going into exile in
pursuance of their promise. They will live in the woods for twelve
years. Practising the Brahmacharyya mode of life for this period, they
will return in anger and to our great grief take the amplest vengeance
on their foes. I had formerly deprived Drupada of his kingdom in a
friendly dispute. Robbed of his kingdom by me, O Bharata, the king
performed a sacrifice for obtaining a son (that should slay me). Aided
by the ascetic power of Yaja and Upayaja, Drupada obtained from the
(sacrificial) fire a son named Dhrishtadyumna and a daughter, viz., the
faultless Krishna, both risen from the sacrificial platform. That
Dhrishtadyumna is the brother-in-law of the sons of Pandu by marriage,
and dear unto them. It is for him, therefore that I have much fear. Of
celestial origin and resplendent as the fire, he was born with bow,
arrows, and encased in mail. I am a being that is mortal. Therefore it
is for him that I have great fear. That slayer of all foes, the son of
Parshatta, hath taken the side of the Pandavas. I shall have to lose my
life, if he and I ever encounter each other in battle. What grief can
be greater to me in this world than this, ye Kauravas that
Dhrishtadyumna is the destined slayer of Drona--this belief is general.
That he hath been born for slaying me hath been heard by me and is
widely known also in the world. For thy sake, O Duryodhana, that
terrible season of destruction is almost come. Do without loss of time,
what may be beneficial unto thee. Think not that everything hath been
accomplished by sending the Pandavas into exile. This thy happiness
will last for but a moment, even as in winter the shadow of the top of
the palm tree resteth (for a short time) at its base. Perform various
kinds of sacrifices, and enjoy, and give O Bharata, everything thou
likest. On the fourteenth year hence, a great calamity will overwhelm
thee.'"

Vaisampayana continued,--"Hearing these words of Drona, Dhritarashtra
said,--'O Kshatta, the preceptor hath uttered what is true. Go thou and
bring back the Pandavas. If they do not come back, let them go treated
with respect and affection. Let those my sons go with weapons, and
cars, and infantry, and enjoying every other good thing.'"


SECTION LXXX

Vaisampayana said,--"defeated at dice, after the Pandavas had gone to
the woods, Dhritarashtra, O king, was overcome with anxiety. And while
he was seated restless with anxiety and sighing in grief, Sanjaya
approaching him said, 'O lord of the earth having now obtained the
whole earth with all its wealth and sent away the sons of Pandu into
exile, why is it, O king, that thou grievest so?'

"Dhritarashtra said,--'What have they not to grieve for who will have
to encounter in battle those bulls among warriors--the sons of
Pandu--fighting on great cars and aided by allies?'

"Sanjaya said,--'O king, all this great hostility is inevitable on
account of thy mistaken action, and this will assuredly bring about the
wholesale destruction of the whole world. Forbidden by Bhishma, by
Drona, and by Vidura, thy wicked-minded and shameless son Duryodhana
sent his Suta messenger commanding him to bring into court the beloved
and virtuous wife of the Pandavas. The gods first deprive that man of
his reason unto whom they send defeat and disgrace. It is for this that
such a person seeth things in a strange light. When destruction is at
hand, evil appeareth as good unto the understanding polluted by sin,
and the man adhereth to it firmly. That which is improper appeareth as
proper, and that which is proper appeareth as improper unto the man
about to be overwhelmed by destruction, and evil and impropriety are
what he liketh. The time that bringeth on destruction doth not come
with upraised club and smash one's head. On the other hand the
peculiarity of such a time is that it maketh a man behold evil in good
and good in evil. The wretches have brought on themselves this
terrible, wholesale, and horrible destruction by dragging the helpless
princess of Panchala into the court. Who else than Duryodhana--that
false player of dice could bring into the assembly, with insults, the
daughter of Drupada, endued with beauty and intelligence, and
conversant with every rule of morality and duty, and sprung not from
any woman's womb but from the sacred fire? The handsome Krishna, then
in her season, attired in one piece of stained cloth when brought into
the court cast her eyes upon the Pandavas. She beheld them, however,
robbed of their wealth, of their kingdom, of even their attire, of
their beauty, of every enjoyment, and plunged into a state of bondage.
Bound by the tie of virtue, they were then unable to exert their
prowess. And before all the assembled kings Duryodhana and Karna spake
cruel and harsh words unto the distressed and enraged Krishna
undeserving of such treatment. O monarch, all this appeareth to me as
foreboding fearful consequences.'

"Dhritarashtra said,--'O Sanjaya, the glances of the distressed
daughter of Drupada might consume the whole earth. Can it be possible
that even a single son of mine will live? The wives of the Bharatas,
uniting with Gandhari upon beholding virtuous Krishna, the wedded wife
of the Pandavas, endued with beauty and youth, dragged into the court,
set up frightful wail. Even now, along with all my subjects, they weep
every day. Enraged at the ill treatment of Draupadi, the Brahmanas in a
body did not perform that evening their Agnihotra ceremony. The winds
blew mightily as they did at the time of the universal dissolution.
There was a terrible thunder-storm also. Meteors fell from the sky, and
Rahu by swallowing the Sun unseasonably alarmed the people terribly.
Our war-chariots were suddenly ablaze, and all their flagstaffs fell
down foreboding evil unto the Bharatas. Jackals began to cry
frightfully from within the sacred fire-chamber of Duryodhana, and
asses from all directions began to bray in response. Then Bhishma and
Drona, and Kripa, and Somadatta and the high-souled Vahlika, all left
the assembly. It was then that at the advice of Vidura I addressed
Krishna and said, "I will grant thee boons, O Krishna, indeed, whatever
thou wouldst ask?" The princess of the Panchala there begged of me the
liberation of the Pandavas. Out of my own motion I then set free the
Pandavas, commanding them to return (to their capital) on their cars
and with their bows and arrows. It was then that Vidura told me, "Even
this will prove the destruction of the Bharata race, viz., this
dragging of Krishna into the court. This daughter of the King of
Panchala is the faultless Sree herself. Of celestial origin, she is the
wedded wife of the Pandavas. The wrathful sons of Pandu will never
forgive this insult offered unto her. Nor will the mighty bowmen of the
Vrishni race, nor the mighty warriors amongst the Panchalas suffer this
in silence. Supported by Vasudeva of unbaffled prowess, Arjuna will
assuredly come back, surrounded by the Panchala host. And that mighty
warrior amongst them, Bhimasena endued with surpassing strength, will
also come back, whirling his mace like Yama himself with his club.
These kings will scarcely be able to bear the force of Bhima's mace.
Therefore, O king, not hostility but peace for ever with the sons of
Pandu is what seemeth to me to be the best. The sons of Pandu are
always stronger than the Kurus. Thou knowest, O king, that the
illustrious and mighty king Jarasandha was slain in battle by Bhima
with his bare arms alone. Therefore, O bull of the Bharata race, it
behoveth thee to make peace with the sons of Pandu. Without scruples of
any kind, unite the two parties, O king. And if thou actest in this
way, thou art sure to obtain good luck, O king." It was thus, O son of
Gavalgani, that Vidura addressed me in words of both virtue and profit.
And I did not accept this counsel, moved by affection for my son.'"

The End of Sabha Parva










End of the Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana
Vyasa, Part 2, by Krishna-Dwaipayana Vyasa

*** END OF THIS PROJECT GUTENBERG EBOOK KRISHNA-DWAIPAYANA VYASA, PART 2 ***

***** This file should be named 7965.txt or 7965.zip *****
This and all associated files of various formats will be found in:
        http://www.gutenberg.org/7/9/6/7965/

Produced by John B. Hare, David King, Juliet Sutherland,
Charles Franks, and the Online Distributed Proofreading
Team.

Updated editions will replace the previous one--the old editions will
be renamed.

Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for the eBooks, unless you receive
specific permission. If you do not charge anything for copies of this
eBook, complying with the rules is very easy. You may use this eBook
for nearly any purpose such as creation of derivative works, reports,
performances and research. They may be modified and printed and given
away--you may do practically ANYTHING in the United States with eBooks
not protected by U.S. copyright law. Redistribution is subject to the
trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full
Project Gutenberg-tm License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project
Gutenberg-tm electronic works

1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg-tm electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg-tm electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the
person or entity to whom you paid the fee as set forth in paragraph
1.E.8.

1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg-tm
electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation ("the
Foundation" or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg-tm electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg-tm mission of promoting
free access to electronic works by freely sharing Project Gutenberg-tm
works in compliance with the terms of this agreement for keeping the
Project Gutenberg-tm name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg-tm License when
you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg-tm work. The Foundation makes no
representations concerning the copyright status of any work in any
country outside the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg-tm License must appear
prominently whenever any copy of a Project Gutenberg-tm work (any work
on which the phrase "Project Gutenberg" appears, or with which the
phrase "Project Gutenberg" is associated) is accessed, displayed,
performed, viewed, copied or distributed:

  This eBook is for the use of anyone anywhere in the United States and
  most other parts of the world at no cost and with almost no
  restrictions whatsoever. You may copy it, give it away or re-use it
  under the terms of the Project Gutenberg License included with this
  eBook or online at www.gutenberg.org. If you are not located in the
  United States, you'll have to check the laws of the country where you
  are located before using this ebook.

1.E.2. If an individual Project Gutenberg-tm electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase "Project
Gutenberg" associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg-tm
trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg-tm License for all works
posted with the permission of the copyright holder found at the
beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg-tm work in a format
other than "Plain Vanilla ASCII" or other format used in the official
version posted on the official Project Gutenberg-tm web site
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original "Plain
Vanilla ASCII" or other form. Any alternate format must include the
full Project Gutenberg-tm License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works
provided that

* You pay a royalty fee of 20% of the gross profits you derive from
  the use of Project Gutenberg-tm works calculated using the method
  you already use to calculate your applicable taxes. The fee is owed
  to the owner of the Project Gutenberg-tm trademark, but he has
  agreed to donate royalties under this paragraph to the Project
  Gutenberg Literary Archive Foundation. Royalty payments must be paid
  within 60 days following each date on which you prepare (or are
  legally required to prepare) your periodic tax returns. Royalty
  payments should be clearly marked as such and sent to the Project
  Gutenberg Literary Archive Foundation at the address specified in
  Section 4, "Information about donations to the Project Gutenberg
  Literary Archive Foundation."

* You provide a full refund of any money paid by a user who notifies
  you in writing (or by e-mail) within 30 days of receipt that s/he
  does not agree to the terms of the full Project Gutenberg-tm
  License. You must require such a user to return or destroy all
  copies of the works possessed in a physical medium and discontinue
  all use of and all access to other copies of Project Gutenberg-tm
  works.

* You provide, in accordance with paragraph 1.F.3, a full refund of
  any money paid for a work or a replacement copy, if a defect in the
  electronic work is discovered and reported to you within 90 days of
  receipt of the work.

* You comply with all other terms of this agreement for free
  distribution of Project Gutenberg-tm works.

1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg-tm electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from both the Project Gutenberg Literary Archive Foundation and The
Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm
trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
electronic works, and the medium on which they may be stored, may
contain "Defects," such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg-tm
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg-tm work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg-tm work, and (c) any
Defect you cause.

Section 2. Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at
www.gutenberg.org



Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state's laws.

The Foundation's principal office is in Fairbanks, Alaska, with the
mailing address: PO Box 750175, Fairbanks, AK 99775, but its
volunteers and employees are scattered throughout numerous
locations. Its business office is located at 809 North 1500 West, Salt
Lake City, UT 84116, (801) 596-1887. Email contact links and up to
date contact information can be found at the Foundation's web site and
official page at www.gutenberg.org/contact

For additional contact information:

    Dr. Gregory B. Newby
    Chief Executive and Director
    gbnewby@pglaf.org

Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular
state visit www.gutenberg.org/donate

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate

Section 5. General Information About Project Gutenberg-tm electronic works.

Professor Michael S. Hart was the originator of the Project
Gutenberg-tm concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg-tm eBooks with only a loose network of
volunteer support.

Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.

Most people start at our Web site which has the main PG search
facility: www.gutenberg.org

This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
