BOOK5 UDYOGA PARVA PART3 OF 3 COMPLETED

SECTION CXXVI

"Vaisampayana said, 'Hearing these words of Dhritarashtra, both Bhishma

and Drona who sympathised with the old king, again addressed disobedient

Duryodhana and said, 'As yet the two Krishnas are not accoutred in mail,

as yet Gandiva resteth inactive, as yet Dhaumya doth not consume the

enemy's strength by pouring libations on the war-fire, as yet that mighty

bowman Yudhishthira, having modesty for his ornament, doth not cast angry

glances on thy troops, so let hostility cease. As yet that mighty bowman,

Bhimasena, the son of Pritha, is not seen stationed in the midst of his

division, so let hostility cease. As yet Bhimasena, doth not, mace in

band, stalk on the field of battle, grinding (hostile) divisions, so let

peace be made with the Pandavas. As yet Bhima doth not, with his

hero-slaying mace, make the heads of warriors fighting from the backs of

elephants roll on the field of battle, like the palmyra-fruits in the

season of their ripening, so let hostility cease. As yet Nakula, and

Sahadeva, Dhrishtadyumna of Prishata's race, and Virata, and Sikhandin,

and Sisupal's son, accoutred in mail and all well-versed in arms, do not

penetrate thy ranks, like huge crocodiles penetrating the deep, and pour

their arrowy showers, so let hostility cease. As yet fierce-winged shafts

do not fall upon the delicate bodies of the assembled kings, so let

hostility cease. As yet fierce weapons made of iron and steel, shot

unerringly by mighty bowmen well-skilled in arms, endued with lightness

of hand and capable of hitting howsoever long distance, do not penetrate

the breasts of warriors, smeared with sandal and other fragrant unguents,

and adorned with golden garlands and gems, so let hostility cease. Let

that elephant among kings, Yudhishthira the Just, receive thee with an

embrace while thou salutest him bending thy head. O bull of Bharata's

race, let that king, distinguished for the liberality of his sacrificial

presents, place on thy shoulder that right arm of his, the palm of which

beareth the marks of the banner and the hook. Let him, with hands

begemmed and red, adorned with fingers, pat thy back while thou art

seated. Let the mighty-armed Vrikodara, with shoulder broad as those of

the sala tree, embrace thee, O bull of Bharata's race, and gently

converse with thee for peace. And, O king, saluted with reverence by

those three, viz., Arjuna and the Twins, smell thou their heads and

converse with them affectionately. And beholding the united with thy

heroic brothers--the sons of Pandu--let all these monarchs shed tears of

joy. Let the tidings of this cordial union be proclaimed in the cities of

all the kings. Let the Earth be ruled by thee with feelings of brotherly

affection (in thy bosom), and let thy heart be freed from the fever (of

jealousy and wrath).'"

SECTION CXXVII

"Vaisampayana said, 'Hearing in that assembly of the Kurus these words

that were disagreeable to him, Duryodhana replied unto the mighty-armed

Kesava of great fame, saying. 'It behoveth thee, O Kesava, to speak after

reflecting on all circumstances. Indeed, uttering such harsh words, thou,

without any reason, findest fault with me alone, addressed regardfully as

thou always art by the sons of Pritha, O slayer of Madhu. But dost thou

censure me, having surveyed the strength and weakness (of both sides)?

Indeed, thyself and Kshattri, the King, the Preceptor, and the Grandsire,

all reproach me alone and not any other monarch. I, however, do not find

the least fault in myself. Yet all of you, including the (old) king

himself, hate me. O repressor of foes, I do not, even after reflection,

behold any grave fault in me, or even O Kesava, any fault however minute.

In the game at dice, O slayer of Madhu, that was joyfully accepted by

them, the Pandavas were vanquished and their kingdom was won by Sakuni.

What blame can be mine as regards that? On the other hand, O slayer of

Madhu, the wealth that was won from the Pandavas then, was ordered by me,

to be returned unto them. It cannot, again, O foremost of victors, be any

fault of ours that the invincible Pandavas, were defeated once again at

dice and had to go to the Woods. Imputing what fault to us, do they

regard us as their enemies? And, O Krishna, though (really) weak, why do

the Pandavas yet so cheerfully seek a quarrel with us, as if they were

strong? What have we done to them? For what injury (done to them) do the

sons of Pandu, along with the Srinjayas, seek to slaughter the sons of

Dhritarashtra? We shall not in consequence of any fierce deed, or

(alarming) word (of theirs), bow down to them in fear, deprived of our

senses. We cannot bow down to Indra himself, let alone the sons of Pandu.

I do not, O Krishna, see the man, observant of Kshatriya virtues, who

can, O slayer of foes, venture to conquer us in battle. Let alone the

Pandavas, O slayer of Madhu, the very gods are not competent to vanquish

Bhishma, Kripa, Drona and Karna, in battle. If, O Madhava, we are, in the

observance of the practices of our order, cut off with weapons in battle,

when our end comes, even that will lead us to heaven. Even this, O

Janardana, is our highest duty as Kshatriyas, viz., that we should lay

ourselves down on the field of battle on a bed of arrows. If, without

bowing to our enemies, ours be the bed of arrows in battle, that, O

Madhava, will never grieve us. Who is there, born in a noble race and

conforming to Kshatriya practices, that would from fear bow to an enemy,

desirous only of saving his life? Those Kshatriyas that desire their own

good, accept regardfully this saying of Matanga, viz., that (as regards a

Kshatriya), one should always keep himself erect, and never bow down, for

exertion alone is manliness; one should rather break at the knots than

bend. A person like me should only bow down to the Brahmanas for the sake

of piety, without regarding anybody else. (As regards persons other than

Brahmanas), one should, as long as one lives, act according to Matanga's

saying. Even this is the duty of Kshatriyas; even this is ever my

opinion. That share in the kingdom which was formerly given them by my

father shall never again, O Kesava, be obtainable by them as long as I

live. As long, O Janardana, as king Dhritarashtra liveth, both ourselves

and they, sheathing our weapons, O Madhava, should live in dependence on

him. Given away formerly from ignorance or fear, when I was a child and

dependent on others, the kingdom, O Janardana, incapable of being given

away again, shall not, O delighter of Vrishni's race, be obtainable by

the Pandavas. At present, O Kesava of mighty arms, as long as I live,

even that much of our land which may be covered by the point of a sharp

needle shall not, O Madhava, be given by us unto the Pandavas.'"

SECTION CXXVIII

"Vaisampayana said, 'Reflecting (for a moment), with eyes red in anger,

he, of Dasarha's race, addressing Duryodhana in that assembly of the

Kurus, then said these words, 'Wishest thou for a bed of heroes? Verily,

thou shalt have it, with thy consellors. Wait (for a short while), a

great slaughter will ensue. Thou thinkest, O thou of little

understanding, that thou hast committed no offence against the Pandavas?

Let the (assembled) monarchs judge. Grieved at the prosperity of the

high-souled Pandavas, thou conspirest, O Bharata, with Suvala's son about

the gambling match. O sire, how could those virtuous, honest, and

superior kinsmen of thine (otherwise) engage in such a wicked act with

the deceitful Sakuni? O thou that art endued with great wisdom, gambling

robs even the good of their understanding, and as regards the wicked,

disunion and dire consequence spring from it. It was thou who hadst

devised with thy wicked counsellors, that terrible source of calamity in

the form of the gambling match, without consulting with persons of

righteous behaviour. Who else is there, capable of insulting a brother's

wife in the way thou didst or of dragging her into the assembly and

addressing her in language thou hadst used towards Draupadi? Of noble

parentage, and endued with excellent behaviour, and dearer to them than

their very lives, the queen-consort of Pandu's sons was treated even thus

by thee. All the Kauravas know what words were addressed in their

assembly by Dussasana unto those chastisers of foes,--the sons of

Kunti,--when they were about to set out for the woods. Who is there

capable of behaving so wretchedly towards his own honest kinsmen, that

are ever engaged in the practice of virtue, that are untainted by

avarice, and that are always correct in their behaviour? Language such as

becomes only those that are heartless and despicable, was frequently

repeated by Karna and Dussasana and also by thee. Thou hadst taken great

pains to burn to death, at Varanavata, the sons of Pandu with their

mother, while they were children, although that effort of thine was not

crowned with success. After this, the Pandavas with their mother were

obliged to live for a long while, concealed in the town of Ekachakra in

the abode of a Brahmana. With poison, with snakes and cords, thou hadst,

by every means, sought the destruction of the Pandavas, although none of

thy designs was successful. With such feelings when thou hadst always

acted towards them so deceitfully, how canst thou say that thou hast not

offended against the high-souled Pandavas? Thou art not, O sinful man,

willing to give them their paternal share in the kingdom, although they

are begging it of thee. Thou shalt have to give it them, this, when

divested of prosperity, thou shalt be laid low. Having, like a heartless

fellow, done innumerable wrongs to the Pandavas and behaved so

deceitfully towards them, thou seekest now to appear in a different garb.

Though repeatedly solicited by thy parents, by Bhishma, Drona, and

Vidura, to make peace, thou dost not yet, O king, make peace. Great is

the advantage in peace, O king, both to thyself and Yudhishthira. Peace,

however, does not recommend itself to thee. To what else can it be due,

but to thy loss of understanding? Transgressing the words of thy friends,

thou canst never attain to what is for thy benefit. Sinful and

disreputable is that act, which thou, O king, art about to do.'

"Vaisampayana continued, 'While he, of Dasarha's race, was saying this,

Dussasana addressed vindictive Duryodhana and said unto him these words

in the midst of the Kurus, If, O king, thou dost not willingly make peace

with the Pandavas, verity the Kauravas will bind thee (hand and foot) and

make over thee to the son of Kunti. Bhishma, and Drona, and thy (own)

father, O bull amongst men, will make over us three, viz., Vikartana's

son, thyself, and myself, to the Pandavas!'

"Vaisampayana continued, 'Hearing these words of his brother,

Dhritarashtra's son, wicked, shameless, disobedient, disrespectful, and

vain Suyodhana, breathing heavily like a great snake rose up from his

seat in anger, and disregarding Vidura, and Dhritarashtra and the great

king Vahlika, and Kripa, and Somadatta, and Bhishma, and Drona, and

Janardana, in fact, all of them, went out of the court, And beholding

that bull among men leave the court, his brother and all his counsellors,

and all the kings, followed him. And seeing Duryodhana rise and leave the

court in anger with his brothers, Santanu's son, Bhishma said, 'The

enemies of that person, who, abandoning both virtue and profit, followeth

the impulses of wrath, rejoice on beholding him plunged into distress at

no distant date. This wicked son of Dhritarashtra, this one unacquainted

with the true means (of accomplishing his objects), this fool that is

wrongly vain of his sovereignty, obeyeth only the dictates of wrath and

avarice. I see also, O Janardana, that the hour of all those Kshatriyas

is arrived, for all those kings, from delusion, have with their

counsellors followed Duryodhana.' Hearing these words of Bhishma, the

lotus-eyed hero of Dasarha's race, possessed of great powers, addressing

all those (that were still there) headed by Bhishma and Drona, said,

'Even this is great transgression, of which all the elders of the Kuru

race are becoming guilty, for they do not forcibly seize and bind this

wicked king in the enjoyment of sovereignty. Ye chastiser of foes, I

think the time hath come for doing this. If this is done, it may still be

productive of good. Listen to me, ye sinless ones. The words I will speak

will soon lead to beneficial results, if, indeed, ye Bharatas, ye accept

what I say in consequence of its recommending itself to you. The wicked

son, of ill-regulated soul, of the old Bhoja king, having usurped his

father's sovereignty during the latter's life-time, subjected himself to

death. Indeed, Kansa, the son of Ugrasena, abandoned by his relatives,

was slain by me in a great encounter, from desire of benefiting my

kinsmen. Ourselves with our kinsmen then, having paid due honours to

Ugrasena, the son of Ahuka, installed that extender of Bhoja's kingdom on

the throne. And all the Yadavas and Andhakas and the Vrishnis, abandoning

a single person, viz., Kansa for the sake of their whole race, have

prospered and obtained happiness. O king, when the gods and Asuras were

arrayed for battle and weapons were upraised for striking, the lord of

all creatures, Parameshthin said thus (something which applies to the

case at hand). Indeed, O Bharata, when the population of the worlds was

divided into two parties and was about to be slaughtered, the divine and

holy Cause of the universe, viz., the Creator, said, 'The Asuras and the

Daityas with the Danavas will be vanquished, and the Adityas, the Vasus,

the Rudras and other dwellers of heaven will be victorious. Indeed, the

gods, and Asuras, and human beings, and Gandharvas, and Snakes, and

Rakshasas, will in rage slaughter one another in this battle.' Thinking

so, the Lord of all creatures, Parameshthin, commanded Dharma, saying,

'Binding fast, the Daityas and the Danavas, make them over to Varuna.'

Thus addressed, Dharma, at the command of Parameshthin, binding the

Daityas and the Danavas, made them over to Varuna. And Varuna, the Lord

of the waters, having bound those Danavas, with Dharma's noose, as also

with his own, keepeth them within the depths of the ocean, always

guarding them carefully. Binding in the same way Duryodhana and Karna and

Sakuni, the son of Suvala, and Dussasana, make them over to the Pandavas.

For the sake of a family, an individual may be sacrificed. For a village,

a family may be sacrificed. For the sake of a province, a village may be

sacrificed. And lastly, for the sake of one's self, the whole earth may

be sacrificed. O monarch, binding Duryodhana fast, make peace with the

Pandavas. O bull among Kshatriyas, let not the whole Kshatriya race be

slaughtered on thy account.'"

SECTION CXXIX

"Vaisampayana said, 'Hearing these words of Krishna, king Dhritarashtra

lost no time in addressing Vidura, who was conversant with all dictates

of virtue. And the king said, 'Go, O child, unto Gandhari, possessed of

great wisdom and foresight and bring her hither. With her I will solicit

this wicked-hearted (son of mine). If she can pacify this wicked wretch,

of evil heart, we may yet be able to act according to the words of our

friend Krishna. It may be that speaking words in recommendation of peace,

she may yet succeed in pointing out the right path to this fool,

afflicted by avarice and having wicked allies, If she can dispel this

great and dreadful calamity (about to be) occasioned by Duryodhana, it

will then conduce to the attainment and preservation of happiness and

peace for ever and ever.' Hearing these words of the king, Vidura, at

Dhritarashtra's command, brought (thither) Gandhari, possessed of great

foresight. And Dhritarashtra then addressed Gandhari and said, 'Behold, O

Gandhari, this thy son of wicked soul, transgressing all my commands, is

about to sacrifice both sovereignty and life in consequence of his lust

for sovereignty. Of wicked soul and little understanding, he hath, like

one of uncultivated mind, left the court, with his sinful counsellors,

disregarding his superiors and setting at naught the words of his

well-wishers.'

"Vaisampayana said, 'Hearing these words of her husband, that princess of

great fame, Gandhari, desirous of what was highly beneficial, said these

words, 'Bring hither, without loss of time, that kingdom-coveting, sick

son of mine. He that is of uncultivated heart and sacrificeth both virtue

and profit, doth not deserve to govern a kingdom. For all that, however,

Duryodhana, who is destitute of humility hath, by every means, obtained a

kingdom. Indeed, O Dhritarashtra, thou so fond of thy son, art very much

to be blamed for this, for knowing well his sinfulness, thou followest

yet his counsel. That son of thine, completely possessed by lust and

wrath is now the slave of delusion, and is, therefore, incapable, O king,

of being now forcibly turned back by thee. Thou art now reaping the

fruit, O Dhritarashtra, of having made over the kingdom to an ignorant

fool of wicked soul, possessed by avarice and having wicked counsellors.

Why is the king indifferent (today) to that disunion, which is about to

take place between persons related so closely? Indeed, beholding thee

disunited with those that are thy own, thy enemies will laugh at thee.

Who is there that would use force for getting over that calamity, O king,

which can be overcome by conciliation and gift?'

"Vaisampayana continued, 'Kshattri then, and at Dhritarashtra's command,

and of his mother's also, once more caused vindictive Duryodhana to enter

the court. Expectant of his mother's words, the prince re-entered the

court, with eyes red as copper from wrath, and breathing heavily as a

snake. And beholding her son, who was treading in a wrong path, enter the

court, Gandhari rebuked him severely and said these words for bringing

about peace.'

"Gandhari said, 'O Duryodhana, attend, O dear son, to these words of mine

that are beneficial to thee as also to all thy followers,--words that

thou art competent to obey and that will conduce to thy happiness. O

Duryodhana, obey thou the words of thy well-wishers, those words, viz.,

which that best of the Bharatas--thy father--and Bhishma, and Drona, and

Kripa, and Kshattri, have spoken. If thou makest peace, thou wouldst by

that render homage to Bhishma, to thy father, to me, and to all thy

well-wishers with Drona at their head. O thou of great wisdom, nobody, O

best of the Bharatas, succeedeth by his own desire alone in acquiring and

keeping or enjoying a kingdom. One that hath not his senses under

control, cannot enjoy sovereignty for any length of time. He that hath

his soul under control and is endued with great intelligence, can rule a

kingdom. Lust and wrath wean away a man from his possessions and

enjoyments. Conquering these foes first, a king bringeth the earth under

his subjection. Sovereignty over men is a great thing. Those that are of

wicked souls may easily desire to win a kingdom, but they are not

competent to retain a kingdom (when won). He that desireth to obtain

extensive empire must bind his senses to both profit and virtue, for if

the senses are restrained, intelligence increaseth, like fire that

increaseth when fed with fuel. If not controlled, these can even slay

their possessor, like unbroken and furious horses, capable of killing an

unskilful driver. One that seeketh to conquer his counsellors without

conquering his own self, and to conquer foes without conquering his

counsellors, is soon vanquished himself and is ruined. He who conquereth

his own self first, taking it for a foe, will not seek in vain to conquer

his counsellors and enemies afterwards. Prosperity worshippeth greatly

that person who hath conquered his senses and his counsellors, who

inflicteth punishments on transgressors, who acteth after deliberation,

and who is possessed of wisdom. Lust and wrath that dwell in the body are

deprived of their strength by wisdom, like a couple of fishes ensnared in

a net with close holes. Those two in consequence of which the gods shut

the gates of heaven against one, who freed from worldly propensities is

desirous of going thither, are excited by lust and wrath. That king who

knoweth well how to conquer lust and wrath and avarice and boastfulness

and pride, can own the sovereignty of the whole earth. That king who is

desirous of gaining wealth and virtue and vanquishing his enemies, should

always be engaged in controlling his passions. Influenced by lust, or

from wrath, he that behaveth deceitfully towards his own kinsmen or

others, can never win many allies. Uniting thyself with those chastisers

of foes--the heroic sons of Pandu--who are all endued with great wisdom,

thou canst, O son, enjoy the earth in happiness. What Bhishma, the son of

Santanu, and that mighty car-warrior, Drona, have told thee is, O son,

quite true,--Krishna and Dhananjaya are invincible. Seek thou, therefore,

the protection of this mighty-armed one, this one that is not worried by

exertion, for if Kesava becometh gracious, both sides will be happy. That

min, who is not obedient to the wishes of wise and learned friends,

always seeking his prosperity, only gladdeneth his enemies. O son, there

is no good in battle, no virtue, no profit. How can it bring happiness

then? Even victory is not always certain. Do not set thy heart,

therefore, on battle. O thou of great wisdom, Bhishma and thy father and

Vahlika (formerly) gave unto the Pandavas their share (of the kingdom)

from fear. O chastiser of foes, never think of disunion with them. Thou

beholdest today the fruit of that (peaceful) cession in the fact of thy

sovereignty over the whole earth, with all its thorns removed by those

heroes. Give, O chastiser of foes, unto the son of Pandu what is their

due. If thou wishest to enjoy, with the counsellors even half (the

empire), let their share then be given unto them. Half the earth is

sufficient to yield the means of support unto thee and thy counsellors.

By acting according to the words of thy well-wishers, thou wilt, O

Bharata, win great fame. A quarrel with the sons of Pandu who are all

endued with prosperity, who have their souls under complete control, who

are possessed of great intelligence and have conquered their passions,

will only divest thee of thy great prosperity. Dispelling the wrath of

all thy well-wishers, rule thou thy kingdom as becometh thee, giving, O

bull of Bharata's race, unto the sons of Pandu the share that belongeth

to them. O son, persecution of the sons of Pandu for full thirteen years

hath been enough. Augmented by lust and wrath, quench (that fire) now, O

thou of great wisdom. Thou that covetest the wealth of the Pandavas are

not a match for them, nor this Suta's son, who is exceedingly wrathful,

nor this thy brother Dussasana. Indeed, when Bhishma and Drona and Kripa

and Karna and Bhimasena and Dhananjaya and Dhrishtadyumna will be

enraged, the population of the earth will be exterminated. Under the

influence of wrath, do not, O son, exterminate the Kurus. Let not the

wide earth be destroyed for thy sake. Of little understanding as thou

art, thou thinkest that Bhishma, and Drona, and Kripa, all others will

fight (for thee) with all their might. That will never happen, for as

regards these, that are endued with self-knowledge, their affection

towards the Pandavas and yourselves is equal. If for the sake of the

sustenance they have obtained from the king (Dhritarashtra), they consent

to yield up their very lives, they will not yet be able to cast angry

glances upon king Yudhishthira. It is never seen in this world that men

acquire wealth by avarice. Give up thy avarice then, O son, and desist, O

bull of Bharat's race.'"

SECTION CXXX

"Vaisampayana said, 'Disregarding these words of grave import, spoken by

his mother, Duryodhana went away, in anger, from that place to the

presence of wicked persons. And wending away from the court, the Kuru

prince began to consult with Suvala's royal son, Sakuni, most clever in

dice. And this was the resolution which Duryodhana and Karna and Suvala's

son Sakuni, with Dussasana as their fourth, arrived at, 'This Janardana,

quick in action, seeketh, with the king Dhritarashtra and Santanu's son,

to seize us first. We, however, shall forcibly seize this tiger among

men, Hrishikesa, first, like Indra forcibly seizing Virochana's son

(Vali). Hearing that this one of Vrishni's race hath been seized, the

Pandavas will lose their heart and become incapable of exertion, like

snakes whose fangs have been broken. This mighty-armed one is, indeed,

the refuge and protection of them all. If this grantor of wishes, this

bull of all the Satwatas, be confined, the Pandavas with the Somakas will

become depressed and incapable of any exertion. Therefore, disregarding

Dhritarashtra's cries, we will seize even here this Kesava, who is quick

in action, and then fight with the foe.' After those sinful men of wicked

souls had come to this sinful resolution, highly intelligent Satyaki,

capable of reading the heart by signs, soon came to know of it. And

because of that knowledge, he soon issued out of the court, accompanied

by Hridika's son (Kritavarman). And Satyaki addressed Kritavarman,

saying, 'Array the troops soon. And accoutred in mail and with thy troops

arrayed for battle, wait thou at the entrance of the court, till I

represent this matter unto Krishna, unwearied by exertion.' Saying this,

that hero re-entered the court, like a lion entering a mountain-cave. And

he (first) informed the high-souled Kesava and then Dhritarashtra, and

then Vidura of that conspiracy. And having informed them of that

resolution, he laughingly said, 'These wicked men intended to commit an

act here, that is disapproved by the good from consideration of virtue,

profit, and desire. They will, however, never be able to actually achieve

it. These fools of sinful souls assembled together, these wretches

overwhelmed by lust, anger and yielding themselves up to wrath and

covetousness, are about to perpetrate a highly unbecoming deed. Those

wretches of little understanding and desirous of seizing the lotus-eyed,

are like idiots and children desiring to seize a blazing fire by means of

their garments.' Hearing these words of Satyaki, Vidura, endued with

great foresight, said these words unto the mighty-armed Dhritarashtra in

the midst of the Kurus, 'O king, O chastiser of foes, the hour of all thy

sons is come, for they are endeavouring to perpetrate a highly infamous

act, however incapable they may be of actually accomplishing it. Alas,

united together they desire to vanquish this younger brother of Vasava,

and seize this lotus-eyed one. Indeed, encountering this tiger among men,

this invincible and irresistible one, they will all perish like insects

in a blazing fire. If Janardana wisheth, he can send all of them, even if

they fight in a body, unto the abode of Yama, like an enraged lion

dispatching a herd of elephants. He will, however, never do any such

sinful and censurable act. This best of persons, of unfading glory, will

never deviate from virtue.' After Vidura had said these words, Kesava,

casting his eyes on Dhritarashtra, said in the midst of those

well-meaning persons, who listen to others' words, 'O king, if these

(men) desire to chastise me by using violence, permit them to chastise

me. O monarch, as regards my chastising them, for I dare chastise all of

them together that are so excited with rage, I will not, however,

perpetrate any sinful and censurable act. Coveting the possessions of the

Pandavas, thy sons will lose their own. If they desire to perpetrate such

a deed, Yudhishthira's object will then be (easily) accomplished, for,

this very day, O Bharata, seizing these with all that follow them, I can

make them over to the sons of Pritha. What is there that is difficult of

attainment by me? I will not, however, O Bharata, commit in thy presence,

O great monarch, any such censurable deed, that can proceed only from

wrath and a sinful understanding. Let it be, O king, as this Duryodhana

desireth. I give permission, O monarch, to all thy sons to do it.'

"Hearing these words (of Kesava), Dhritarashtra addressed Vidura saying,

'Quickly bring hither sinful Duryodhana, who is so covetous of

sovereignty, with his friends, counsellors, brothers, and followers. I

shall see if indeed, making one more effort I can bring him to the right

path.

'Thus addressed by Dhritarashtra, Kshattri once more caused unwilling

Duryodhana to enter the court with his brothers, and surrounded by the

kings (that followed him). King Dhritarashtra then addressed Duryodhana,

surrounded by Karna and Dussasana and all those kings, saying, 'O wretch

of accumulated sins, having for thy allies men of despicable acts,

infamous is the deed that thou, uniting with sinful friends, seekest to

do. Of little understanding, thou, infamy of thy race, one like thee

alone can seek to do an act so infamous and disapproved by the good,

however impossible it may be of being actually achieved. Uniting with

sinful allies, wishest thou to chastise this invincible and irresistible

one of eyes like lotus-leaves? Like a child wishing to have the moon,

seekest thou, O fool, to do what cannot be done by the very gods, headed

by Vasava with all their strength? Knowest thou not, that Kesava is

incapable of being withstood in battle by gods and men and Gandharvas and

Asuras and Uragas? Like the wind which none can seize of being seized

with his hands, like the moon which no hand can reach, like the Earth

which none can support on his head, Kesava is incapable by force.'

"After Dhritarashtra had said these words, Vidura (casting) his eyes on

Duryodhana, addressed that vindictive son of Dhritarashtra, saying, 'O

Duryodhana, listen now to these words of mine. At the gates of Saubha,

that foremost of monkeys, known by the name of Dwivida, covered Kesava

with a mighty shower of stones. Desirous of seizing Madhava by putting

forth all his prowess and exertion, he did not yet succeed in seizing

him. Seekest thou to apprehend that Kesava by force? When Sauri went to

Pragjyotisha, Naraka with all the Danavas succeeded not in seizing him

there. Seekest thou to seize him by force? Slaying that Naraka in battle,

he brought away (from his city) a thousand damsels and married them all,

according to the ordinance. In the city of Nirmochana, six thousand

mighty Asuras failed to seize him with their nooses. Seekest thou to

seize that Kesava by force? While only a child, he slew Putana and two

Asuras assuming the shape of birds, and O bull of Bharata's race, he held

up the mountains of Govardhana (on his little finger) for protecting the

kine (from a continuous rain). He hath also slain Aristha, and Dhenuka

and Chanura of great strength, and Aswaraja, and Kansa, the doer of evil.

He hath slain Jarasandha, and Vakra, and Sisupala of mighty energy, and

Vana in battle, and numerous other kings also have been slain by him. Of

immeasurable might, he vanquished king Varuna and also Pavaka (Agni), and

on the occasion of bringing (down from the celestial regions) the

(heavenly flower called) Parijata, he defeated the lord of Sachi himself.

While floating on the vast deep, he slew Madhu and Kaitabha, and in

another birth he slew Hayagriva (Horse-necked). He is the maker of

everything but is himself made by none. He is the Cause of all power.

Whatever Sauri wisheth, he accomplisheth without any effort. Knowest thou

not sinless Govinda, of terrible prowess and incapable of deterioration?

This one, resembling an angry snake of virulent poison, is the

never-ending source of energy. In seeking to use violence towards

Krishna, endued with mighty arms and unwearied by exertion, thou wilt,

with all thy followers, perish like an insect failing into fire.'"

SECTION CXXXI

"Vaisampayana said, 'After Vidura had said this, Kesava, that slayer of

hostile divisions, endued with great energy, addressed Dhritarashtra's

son, Duryodhana, and said, 'From delusion, O Suyodhana, thou regardest me

to be alone, and it is for this, O thou of little understanding, that

thou seekest to make me a captive after vanquishing me by violence. Here,

however, are all the Pandavas and all the Vrishnis and Andhakas. Here are

all the Adityas, the Rudras, and the Vasus, with all the great Rishis.

Saying this Kesava, that slayer of hostile heroes burst out into a loud

laughter. And as the high-souled Sauri laughed, from his body, that

resembled a blazing fire, issued myriads of gods, each of lightning

effulgence, and not bigger than the thumb. And on his forehead appeared

Brahman, and on his breast Rudra. And on his arms appeared the regents of

the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the

Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And

myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same

measure and form, issued thence. And from his two arms issued Sankarshana

and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama

stood on his left, armed with the plough. And behind him stood Bhima, and

Yudhishthira, and the two sons of Madri, and before him were all the

Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty

weapons upraised. And on his diverse arms were seen the conch, the

discus, the mace, the bow called Saranga, the plough, the javelin, the

Nandaka, and every other weapon, all shining with effulgence, and

upraised for striking. And from his eyes and nose and ears and every part

of his body, issued fierce sparks of fire mixed with smoke. And from the

pores of his body issued sparks of fire like unto the rays of the sun.

And beholding that awful form of the high-souled Kesava, all the kings

closed their eyes with affrighted hearts, except Drona, and Bhishma, and

Vidura, endued with great intelligence, greatly blessed Sanjaya, and the

Rishis, possessed of wealth of asceticism, for the divine Janardana gave

unto them this divine sight on the occasion. And beholding in the (Kuru)

court that highly wonderful sight, celestial drums beat (in the sky) and

a floral shower fell (upon him). And the whole Earth trembled (at the

time) and the oceans were agitated. And, O bull of the Bharata's race,

all the denizens of the earth were filled with great wonder. Then that

tiger among men, that chastiser of foes, withdrew that divine and highly

wonderful, and extremely varied and auspicious form. And arm-in-arm with

Satyaki on one side and Hridika's son (Kritavarman) on the other, and

obtaining permission of the Rishis, the slayer of Madhu went out. And

during the uproar that then took place, the Rishis, Narada and others

vanquished, for repairing to their respective places. And this also was

another wonderful incident that happened. And seeing that tiger among men

leave the court, the Kauravas with all the kings followed him, like the

gods following Indra. Sauri, however, of immeasurable soul, without

bestowing a single thought on those that followed him, issued from the

court, like a blazing fire mixed with smoke. And he beheld (at the gate

his charioteer) Daruka waiting with his large white car, furnished with

rows of tinkling bells, decked with golden ornaments, and endued with

great speed, the clatter of whose wheels resounded like the rumbling of

the clouds, and which was covered all over with white tiger-skins, and

unto which were harnessed his steeds Saivya (and others). And there also

appeared, mounted on his car, that favourite hero of Vrishnis, the mighty

car-warrior Kritavarman, the son of Hridika. And that chastiser of foes,

Sauri, who had his car ready, was about to depart, king Dhritarashtra

addressed him once more and said, 'O grinder of foes, thou hast seen, O

Janardana, the power I wield over my sons! Thou hast, indeed, witnessed

all with thy own eyes. Nothing now is unknown to thee. Seeing me

endeavour to bring about peace between the Kurus, and the Pandavas, in

fact, knowing the state (in which I am), it behoveth thee not to

entertain any suspicion regarding me. O Kesava, I have no sinful feelings

towards the Pandavas. Thou knowest what words have been spoken by me to

Suyodhana. The Kauravas and all the kings of the Earth, also know, O

Madhava, that I have made every endeavour to bring about peace.'

"Vaisampayana continued, 'The mighty-armed Janardana then addressed

Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa and

said, 'Ye have yourselves witnessed all that hath happened in the

assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated

wretch, left the court from anger, and how king Dhritarashtra also

describeth himself to be powerless. With the permission of you all, I

shall now go back to Yudhishthira.' Saluting them, that bull amongst men,

Sauri then mounted his car and set out. And those heroic bulls amongst

the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and

Kshattri, and Aswatthaman and Vikarna, and that mighty car-warrior

Yuyutsu, all began to follow him. And Kesava, on his large white car,

furnished with rows of tinkling bells, proceeded then, in the very sight

of the Kurus, to the abode of his paternal aunt (Kunti).'"

SECTION CXXXII

"Vaisampayana said, 'Entering her abode and worshipping her feet, Kesava

represented to her briefly all that had transpired in the assembly of the

Kurus. And Vasudeva said, 'Diverse words, worthy of being accepted and

fraught with reasons, were said both by myself and the Rishis, but

Duryodhana accepted them not. As regards Suyodhana and his followers,

their hour is come. With thy leave now, I shall speedily repair unto the

Pandavas. What should I say unto the Pandavas as thy instructions to

them? Tell me that, O thou endued with great wisdom. I desire to hear thy

words.'

"Kunti said, 'O Kesava, say unto king Yudhishthira of virtuous soul these

words, 'Thy virtue, O son, is decreasing greatly. Do not act vainly. O

king, like a reader of the Vedas incapable of catching their real

meaning, and, therefore, truly unlearned. Thy understanding, affected by

only the words of the Vedas, vieweth virtue alone. Cast thy eyes on the

duties of thy own order, as ordained by the Self-create. For all ruthless

deeds and for the protection of the people, from his (Brahmana's) arms

was created the Kshatriya, who is to depend upon the prowess of his own

arms. Listen, an instance is cited in this connection, that hath been

heard by me from the aged. In days of yore, Vaisravana, having been

gratified, made a gift of this Earth to the royal sage Muchukunda. The

latter without accepting the gift, said, 'I desire to enjoy that

sovereignty which is won by prowess of arms.' At this, Vaisravana was

highly delighted and filled with wonder. King Muchukunda then, fully

observing the duties of the Kshatriya order ruled this earth, having

conquered it by the prowess of his arms. Then again, a sixth part of the

virtue, practised by subjects well-protected by the king, is obtained, 'O

Bharata, by the king. The virtue again that the king himself practiseth

conferreth godhead on him, while if he perpetrateth sin, he goeth to

hell. The penal code properly applied by the ruler, maketh the four

orders adhere to their respective duties, and leadeth to an acquisition

(by the ruler himself) of virtue (profit, and salvation). When the king

properly abideth by the penal code, without making any portion of it a

dead letter, then that best of periods called the Krita Yuga setteth in.

Let not this doubt be thine, viz., whether the era is the cause of the

king, or the king the cause of the era, for (know this to be certain

that) the king is the cause of the era. It is the king that createth the

Krita, the Treta, or the Dwapara age. Indeed, it is the king that is the

cause of also the fourth Yuga (viz., the Kali). That king who causeth the

Krita age to set in, enjoyeth heaven exceedingly. That king who causeth

the Treta age to set in, doth enjoy heaven but not exceedingly. For thus

causing the Dwapara age to set in, a king enjoyeth heaven according to

his due. The king, however, who causeth the Kali age to set in, earneth

sin exceedingly. Thereupon, that king of wicked deeds resideth in hell

for countless years. Indeed, the king's sins affect the world, and the

world's sins affect him. Observe thou those kingly duties of thine that

befit thy ancestry. That is not the conduct of a royal sage in which thou

wishest to abide. Indeed, he that is stained by weakness of heart and

adhereth to compassion, and is unsteady, never obtaineth the merit born

of cherishing his subjects with love. That understanding according to

which thou art now acting was never wished (to thee) by Pandu, or myself,

or thy grandsire, while we uttered blessings on thee before; sacrifice,

gift, merit, and bravery, subjects and children, greatness of soul, and

might, and energy, these were always prayed by me for thee. Well-wishing

Brahmanas duly worshipped and gratified the gods and the Pitris for your

long life, wealth, and children, by adding Swaha and Swadha. The mother

and the father, as also the gods always desire for their children

liberality and gift and study and sacrifice and sway over subjects.

Whether all this be righteous or unrighteous, you are to practise it, in

consequence of your very birth. (Behold, O Krishna, so far from doing all

this), though born in a high race, they are yet destitute of the very

means of support, and are afflicted with misery. Hungry men, approaching

a brave and bountiful monarch, are gratified, and live by his side. What

virtue can be superior to this? A virtuous person, upon acquiring a

kingdom, should in this world make all persons his own, attaching some by

gift, some by force, and some by sweet words. A Brahmana should adopt

mendicancy; a Kshatriya should protect (subjects); a Vaisya should earn

wealth; and a Sudra should serve the other three. Mendicancy, therefore,

is forbidden to thee. Nor is agriculture suited to thee. Thou art a

Kshatriya and therefore, the protector of all in distress. Thou art to

live by the prowess of thy arms. O thou of mighty arms, recover thy

paternal share of the kingdom which thou hast lost, by conciliation, or

by working disunion among thy foes, or by gift of money or violence, or

well-directed policy. What can be a matter of greater grief than that I,

deprived of friends, should live upon food supplied by others, after

having brought thee forth, thou enhancer of the joys of friends? Fight,

according to the practices of kings. Do not sink thy ancestors (in

infamy). With thy merit worn out, do not, with thy younger brothers,

obtain a sinful end.'"

SECTION CXXXIII

"Kunti said, 'In this connection, O chastiser of foes, is cited an old

story of the conversation between Vidula and her son. It behoveth thee to

say unto Yudhishthira anything that can be gathered from this or anything

more beneficial than that.

'There was a high-born dame of great foresight, named Vidula. She was

famous, slightly wrathful, of crooked disposition, and devoted to

Kshatriya virtues. Well-educated, she was known to all the kings of the

earth. Of great learning, she had listened to the speeches and

instructions of diverse mien. And the princess Vidula, one day, rebuked

her own son, who, after his defeat by the king of the Sindhus, lay

prostrate with heart depressed by despair. And she said, 'Thou art not my

son, O enhancer of the joys of foes. Begotten thou hast not been by

myself and thy father! Whence hast thou come? Without wrath as thou art,

thou canst not be counted as a man. Thy features betray thee to be a

eunuch. Sinkest thou in despair as long as thou livest? If thou art

desirous of thy own welfare, bear thou the burthen (of thy affairs on thy

shoulders), Do not disgrace thy soul. Do not suffer it to be gratified

with a little. Set thy heart on thy welfare, and be not afraid. Abandon

thy fears. Rise, O coward. Do not lie down thus, after thy defeat,

delighting all thy foes and grieving the friends, and reft of all sense

of honour. Little streams are filled up with only a quantity of water.

The palms of a mouse are filled with only a small quantity. A coward is

soon gratified, with acquisitions that are small. Rather perish in

plucking the fangs of a snake than die miserable like a dog. Put forth

thy prowess even at the risk of thy life. Like a hawk that fearlessly

rangeth the sky, do thou also wander fearlessly or put forth thy prowess,

or silently watch thy foes for an opportunity. Why dost thou lie down

like a carcass or like one smitten by thunder? Rise, O coward, do not

slumber after having been vanquished by the foe. Do not disappear from

the sight of all so miserably. Make thyself known by thy deeds. Never

occupy the intermediate, the low, or the lowest station. Blaze up (like a

well-fed fire). Like a brand of Tinduka wood, blaze up even for a moment,

but never smoulder from desire, like a flameless fire of paddy chaff. It

is better to blaze up for a moment than smoke for ever and ever. Let no

son be born in a royal race, who is either exceedingly fierce or

exceedingly mild. Repairing to the field of battle and achieving every

great feat that is possible for man to achieve, a brave man is freed from

the debt he oweth to the duties of the Kshatriya order. Such a person

never disgraceth his own self. Whether he gaineth his object or not, he

that is possessed of sense never indulgeth in grief. On the other hand,

such a person accomplisheth what should be next done, without caring for

even his life. Therefore, O son, display thy prowess, or obtain that end

which is inevitable. Why, Indeed, dost thou live, disregarding the duties

of thy order? All thy religious rites, O eunuch, and all thy achievements

are gone. The every root of all thy enjoyments is cut off. What for then

dost thou live? If fall and sink one must, he should seize the foe by the

hips (and thus fall with the foe). Even if one's roots are cut off, he

should not yet give way to despair. Horse of high mettle put forth all

their prowess for dragging or bearing heavy weights. Remembering their

behaviour, muster, all thy strength and sense of honour. Know also in

what thy manliness consists. Exert thyself in raising that race which

hath sunk, in consequence of thee. He that hath not achieved a great feat

forming the subject of men's conversation, only increaseth the number of

population. He is neither man nor woman. He whose fame is not founded in

respect of charity, asceticism, truth, learning and acquisition of

wealth, is only his mother's excreta. On the other hand, he that

surpasseth others in learning, asceticism, wealth, prowess, and deeds, is

(truly) a man. It behoveth thee not to adopt the idle, wretched,

infamous, and miserable profession of mendicancy that is worthy only of a

coward. Friends never derive any happiness on obtaining that weak person

for a friend, at whose sight foes are delighted, who is despised by men,

who is without seats and robes, who is gratified with small acquisitions,

who is destitute, and who hath no courage, and is low. Alas, exiled from

our kingdom, driven from home, deprived of all means of enjoyment and

pleasure, and destitute, of resources, we shall have to perish from want

of the very means of life! Misbehaving in the midst of those that are

good, and the destroyer of thy race and family, by bringing thee forth, O

Sanjaya, I have brought forth Kali himself in the shape of a son. Oh, let

no woman bring forth such a son (as thou) that art without wrath, without

exertion, without energy, and that art the joy of foes. Do not smoulder.

Blaze thou up, effectively displaying thy prowess. Slay thy foes. For but

a moment, for ever so small a space of time, blaze thou up on the heads

of thy enemies. He is a man who cherisheth wrath and forgiveth not. He,

on the other hand, who is forgiving and without wrath, is neither a man

nor woman. Contentment and softness of heart and these two, viz., want of

exertion and fear, are destructive of prosperity. He that is without

exertion never winneth what is great. Therefore, O son, free thyself, by

thy own exertions, from these faults that lead to defeat and downfall.

Steel thy heart and seek to recover thy own. A man is called Purusha

because he is competent to trouble his foe (param). He, therefore, who

liveth like a woman is misnamed Purusha (man). A brave king of mighty

strength, and who moveth like a lion, may go the way of all creatures.

The subjects, however, that reside in his dominions do not yet become

unhappy. That king, who, disregarding his own happiness and pleasures,

seeketh the prosperity of his kingdom, succeedeth soon in gladdening his

counsellors and friends.'

"Hearing these words, the son said, 'If thou dost not behold me, of what

use would the whole earth be to thee, of what use thy ornaments, of what

use all the means of pleasure and even life itself?' The mother said,

'Let those regions be obtained by our foes which belong to those that are

low. Let those again that are friends go to those regions which are

obtainable by persons whose souls are held in respect. Do not adopt the

course of life that is followed by those wretched persons, who, destitute

of strength, and without servants and attendants (to do their bidding)

live upon the food supplied by others. Like the creatures of the earth

that depend on the clouds, or the gods depending on Indra, let the

Brahmanas and thy friends all depend on thee for their sustenance. His

life, O Sanjaya, is not vain on whom all creatures depend for their

sustenance, like birds repairing to a tree abounding with ripe fruits.

The life of that brave man is, indeed, praiseworthy, through whose

prowess friends derive happiness, like the gods deriving happiness

through the prowess of Sakra. That man who liveth in greatness depending

on the prowess of his own arms, succeedeth in winning fame in this world

and blessed state in the next!'"

SECTION CXXXIV

"Vidula said, 'If, having fallen into such a plight, thou wishest to give

up manliness, thou shalt then have, in no time, to tread the path that is

trod by those that are low and wretched. That Kshatriya, who, from desire

of life, displayeth not his energy according to the best of his might and

prowess, is regarded as a thief. Alas, like medicine to a dying man,

these words that are fraught with grave import, and are proper and

reasonable, do not make any impression on thee! It is true, the king of

the Sindhus hath many followers. They are, however, all discounted. From

weakness, and ignorance of proper means, they are waiting for the

distress of their master (without being able to effect a deliverance for

themselves by their own exertions). As regards others (his open enemies),

they will come to thee with their auxiliaries if they behold thee put

forth thy prowess. Uniting with them, seek refuge now in mountain

fastness, waiting for that season when calamity will overtake the foe, as

it must, for he is not free from disease and death. By name thou art

Sanjaya (the victorious). I do not, however, behold any such indication

in thee. Be true to thy name. Be my son. Oh, do not make thy name untrue.

Beholding thee while a child, a Brahmana of great foresight and wisdom,

said, 'This one falling into great distress will again win greatness.'

Remembering his words, I hope for thy victory. It is for that, O son, I

tell thee so, and shall tell thee again and again. That man who pursueth

the fruition of his objects according to the ways of policy and for the

success of whose objects other people strive cordially, is always sure to

win success. Whether what I have is gained or lost, I will not desist,

with such a resolve, O Sanjaya, O learned one, engage in war, without

withdrawing thyself from it. Samvara hath said, 'There is no more

miserable state than that in which one is anxious for his food from day

to day.' A state such as his hath beer said to be more unhappy than the

death of one's husband and sons. That which hath been called poverty is

only a form of death. As regards myself, born in a high race, I have been

transplanted from one take into another. Possessed of every auspicious

thing, and worshipped by my husband, my power extended over all. Staying

in the midst of friends, our friends formerly beheld me decked in costly

garlands and ornaments, with body well-washed, attired in excellent

robes, and myself always cheerful. When thou wilt behold both me and thy

wife weakened (from want of food), thou wilt then, O Sanjaya, scarcely

desire to live. Of what use will life be to thee when thou wilt behold

all our servants engaged in attending on us, our preceptors and our

ordinary and extraordinary priests, leaving us from want of sustenance?

If, again, I do not now see in thee those laudable and famous

achievements in which thou wert formerly engaged, what peace can my heart

know? If I have to say--Nay--to a Brahmana, my heart will burst, for

neither I nor my husband ever said--Nay--to a Brahmana before. We were

the refuge of others, without ourselves having ever taken refuge with

others. Having been such, if I have to support life by depending on

another, I will surely cast off my life. Be thou our means of crossing

the ocean that is difficult to cross. In the absence of boats, be thou

our boat. Make for us a place where place there is none. Revive us that

are dead. Thou art competent to encounter all foes if thou dost not

cherish the desire of life. If, however, thou art for adopting this mode

of life that is fit only for a eunuch, then with troubled soul and

depressed heart it would be better for thee to sacrifice thy life. A

brave man winneth fame by slaying even a single foe. By slaying Vritra,

Indra became the great Indra and acquired the sovereignty of all the gods

and the cup for drinking Soma, and the lordship of all the worlds.

Proclaiming his name in battle, challenging his foes accoutred in steel,

and grinding or slaying the foremost warriors of hostile ranks, when a

hero winneth far-extending fame in fair fight, his enemies then are

pained and bow down unto him. They that are cowards become helpless and

contribute by their own conduct to bestow every object of desire on those

that are skilled and brave and that fight reckless of their lives.

Whether kingdoms be overtaken by mighty ruin, or whether life itself be

endangered, they that are noble never desist till they exterminate the

foes within their reach. Sovereignty is either the door of heaven or

Amrita. Regarding it as one of these, and bearing it in mind that is now

shut against thee, fall thou like a burning brand in the midst of thy

foes. O king, slay thy foes in battle. Observe the duties of thy order.

Let me not behold thee cheerless, O enhancer of the fears of thy foes.

Let me not in dejection behold thee standing in misery, surrounded by our

sorrowing selves and rejoicing foes. Rejoice, O son, and make thyself

happy in the possession of wealth in the company of the daughters of the

Sauviras and do not, in weakness of heart, be ruled over by the daughters

of the Saindhavas. If a young man like thee, who is possessed of beauty

of person, learning and high birth, and world-wide fame, acteth in such

unbecoming a way, like a vicious bull in the matter of bearing its

burthen, then that, I think, would be equal to death itself. What peace

can my heart know if I behold thee uttering laudatory speeches in honour

of others or walking (submissively) behind them? Oh, never was one born

in this race that walked behind another. O son, it behoveth thee not to

live as a dependant on another. I know what the eternal essence of

Kshatriya virtues is as spoken of by the old and the older ones and by

those coming late and later still. Eternal and unswerving, it hath been

ordained by the Creator himself. He that hath, in this world, been born

as a Kshatriya in any high race and hath acquired a knowledge of the

duties of that order, will never from fear or the sake of sustenance, bow

down to any body on earth. One should stand erect with courage and not

bow down, for exertion is manliness. One should rather break in the

joints than yield in this world here to any body. A high-souled Kshatriya

should always roam like an infuriated elephant. He should, O Sanjaya, bow

down unto Brahmanas only, for the sake of virtue. He should rule over all

other orders, destroying all evil-doers. Possessed of allies, or

destitute of them, he should be so as long as he liveth.'"

SECTION CXXXV

"Kunti said, 'Hearing these words of his mother the son said, O ruthless

and wrathful mother, O thou that thinkest highly of martial heroism, thy

heart is surely made of steel beat into that shape. Fie on Kshatriya

practices, in accordance with which thou urgest me to battle, as if I

were a stranger to thee, and for the sake of which thou speakest to

me--thy only son--such words as if thou wert not my mother. If thou

beholdest me not, if thou art dissociated with me--thy son, of what use

then would the whole earth be to thee, of what use all thy ornaments and

all the means of enjoyment, indeed, of what use would life itself be to

thee?'

"The mother said, 'All the acts of those that are wise, are (undertaken),

O son, for the sake of virtue and profit. Eyeing these (virtue and

profit) only, I urge thee, O Sanjaya, to battle. The fit hour hath come

for exhibiting thy prowess. If at such a time thou dost not resort to

action, then disrespected by the people thou wouldst do that which would

be most disagreeable to me. If, O Sanjaya, thou art about to be stained

with infamy and I do not (from affection) tell thee anything, then that

affection, worthless and unreasonable, would be like that of the

she-ass's for her young. Do not tread the path that is disapproved by the

wise and adopted by the fool. Great is the ignorance here. Innumerable

creatures of the world have taken refuge in it. If thou, however,

adoptest the behaviour of the wise, thou wilt then be dear to me. Indeed,

if thou hast recourse to virtue and profit, if with God above thou

reliest upon human exertion, if thy conduct becometh like that of the

good, then it is by this and not by any other means that thou wilt become

dear to me. He that taketh delight in sons and grandsons that are

well-instructed (enjoyeth a delight that is real). He, on the other hand,

that taketh delight in a son who is destitute of exertion, refractory,

and wicked minded, hath not the very object accomplished for which a son

is desired. Those worst of men that never do what is proper and always do

what is censurable, do not obtain happiness here or hereafter. A

Kshatriya, O Sanjaya, hath been created for battle and victory. Whether

he winneth or perisheth, he obtaineth the region of Indra. The happiness

that a Kshatriya obtaineth by reducing his foes to subjection is such

that the like of it doth not exist in heaven in the sacred region of

Indra. Burning with wrath, a Kshatriya of great energy, if vanquished

many times, should wait desiring to vanquish his foes. Without either

casting away his own life or slaying his foes, how can he obtain peace of

mind by any other course? He that is possessed of wisdom regardeth

anything little as disagreeable. Unto that person to whom anything little

becomes agreeable, that little (ultimately) becometh a source of pain.

The man that hath not what is desirable soon becometh wretched. Indeed,

he soon feeleth every want and is lost like the Ganga on entering the

ocean.'

"The son said, 'Thou shouldst not, O mother, give expression to such

views before thy son. Show him kindness now, staying by his side, like a

silent and dumb being.'

"The mother said, 'Great is my gratification since thou sayest so. I who

may be urged (by thee to what is my duty) am thus urged by thee. I shall,

therefore, urge thee more (for doing what thou shouldst do). I will,

indeed, honour thee then when I will behold thee, crowned with complete

success after the slaughter of all the Saindhavas.'

"The son said, 'Without wealth, without allies, how can success and

victory be mine? Conscious of this exceedingly miserable state of mine, I

have myself abstained from desire of kingdom, like an evil-doer

abstaining from desire of heaven. If, therefore, O thou of mature wisdom,

thou seest any means (by which all this can be effected), speak fully of

it to me as I ask thee, for I shall do all that thou mayst command me to

do.'

"The mother said, 'Do not disgrace thy soul, O son, by anticipations of

failure. Objects unattained have been attained; while those attained have

been lost. The accomplishment of objects should never be sought with

wrath and folly. In all acts, O son, the attainment of success is always

uncertain. Knowing that success is uncertain, people still act, so that

they sometimes succeed, and sometimes do not. They, however, who abstain

from action, never obtain success. In the absence of exertion, there is

but one result, viz., the absence of success. There are, however, two

results in the case of exertion, viz., the acquisition of success or its

non-acquisition. He, O prince, who hath settled beforehand that all acts

are uncertain in respect of their results, maketh both success and

prosperity unattainable by himself. This will be,--with such a belief

should one, casting off all sloth, exert and wake up and address himself

to every act. That wise king, who, O son, engageth in acts, having

performed all auspicious rites and with the gods and the Brahmanas on his

side, soon winneth success. Like the sun embracing the east, the goddess

of prosperity embraceth him. I see thou hast shown thyself fit for the

various suggestions and means and encouraging speeches thou hast had from

me. Display (now) thy prowess. It behoveth thee to win, by every

exertion, the object thou hast in view. Bring together to thy own side

those that are angry (with thy foes), those that are covetous, those that

have been weakened (by thy foes), those that are jealous (of thy foes),

those that have been humiliated (by them), those that always challenge

(them) from excess of pride, and all others of this class. By this means

thou wilt be able to break the mighty host (of thy enemy) like an

impetuous and fierce-rising tempest scattering the clouds. Give them (thy

would be allies) wealth before it is due, seek their food, be up and

doing, and speak sweetly unto them all. They will then do the good, and

place thee at their head. When the enemy cometh to know that his foe hath

become reckless of his life, then is he troubled on the latter's account,

from a snake living in his chamber? If, knowing one to be powerful, one's

enemy doth not strive to subjugate him, he should at least make one

friendly by the application of the arts of conciliation, gift, and the

like. Even that would be tantamount to subjugation. Obtaining a respite

by means of the art of conciliation, one's wealth may increase. And if

one's wealth increaseth, one is worshipped and sought as a refuge by

one's friends. If, again, one is deprived of wealth, one is abandoned by

friends and relatives, and more than that mistrusted and even despised by

them. It is perfectly impossible for him to ever regain his kingdom, who,

having united himself with his foe, liveth confidently.'"

SECTION CXXXVI

"The mother said, 'Into whatever calamity a king may fail, he should not

still betray it. Beholding the king afflicted with fright, the whole

kingdom, the army, the counsellors, all yield to fear, and all the

subjects become disunited. Some go and embrace the side of the enemy;

others simply abandon the king; and others again, that had before been

humiliated, strive to strike. They, however, that are intimate friends

wait by his side, and though desiring his welfare yet from inability to

do anything wait helplessly, like a cow whose calf hath been tethered. As

friends grieve for friends that are plunged into distress, so those

well-wishers also grieve upon beholding their lord plunged into grief.

Even thou hast many friends whom thou hadst worshipped before. Even thou

hast many friends after thy heart, who feel for thy kingdom and who

desire to take a state of thy calamities on themselves. Do not frighten

those friends, and do not suffer them to abandon thee on beholding thee

afflicted with fear. Desiring to test thy might, manliness, and

understanding, and wishing also to encourage thee, I have said all this

for enhancing thy energy. If thou understandest what I have said, and if

all I have said appears proper and sufficient, then, O Sanjaya, muster

thy patience and gird up thy lions for victory. We have a large number of

treasure-houses unknown to thee. I alone know of their existence, and no

other person. I will place all these at thy disposal. Thou hast also, O

Sanjaya, more than one friend who sympathise with thee in thy joys and

woes, and who, O hero, never retreat from the field of battle. O grinder

of foes, allies such as these, always play the part of faithful

counsellors to a person who seeketh his own welfare and desireth to

acquire what is agreeable to himself.'

"Kunti continued, 'Hearing this speech of his mother fraught with

excellent words, and sense, the despair that had overtaken Sanjaya's

heart left instantly, although that prince was not gifted with great

intelligence. And the son said, 'When I have thee that are so observant

of my future welfare for my guide, I shall certainly either rescue my

paternal kingdom that is sunk in water or perish in the attempt. During

thy discourse I was almost a silent listener. Now and then only I

interposed a word. It was, however, only with the view of drawing thee

out, so that I might hear more on the subject. I have not been satiated

with thy words, like a person not satiated with drinking amrita. Deriving

support from any allies, behold, I gird up my loins for repressing my

foes and obtaining victory.'

"Kunti continued, 'Pierced by the wordy arrows of his mother, the son

roused himself like a steed of proud mettle and achieved all that his

mother had pointed out. When a king is afflicted by foes and overcome

with despair, his minister should make him hear this excellent history

that enhanceth energy and inspireth might. Indeed, this history is called

Jaya and should be listened to by every one desirous of victory. Indeed,

having listened to it, one may soon subjugate the whole earth and grind

his foes. This history causeth a woman to bring forth a heroic son, the

woman quick with child that listeneth to it repeatedly, certainly giveth

birth to a hero. The Kshatriya woman that listeneth to it bringeth forth

a brave son of irresistible prowess, one that is foremost in learning,

foremost in ascetic austerities, foremost in liberality, devoted to

asceticism, blazing forth with Brahmic beauty, enumerable with the good,

radiant with effulgence, endued with great might, blessed, a mighty

car-warrior, possessed of great intelligence, irresistible (in battle),

ever victorious, invincible, a chastiser of the wicked and a protector of

all practisers of virtue.'"

SECTION CXXXVII

"Kunti said, 'Say unto Arjuna, these words, when thou wert brought forth

in the lying-in room and when I was sitting in the hermitage surrounded

by ladies, a celestial and delightful voice was heard in the sky, saying,

'O Kunti, this thy son will rival the deity of a thousand eyes. This one

will vanquish in battle all the assembled Kurus. Aided by Bhima, he will

conquer the whole Earth and his fame will touch the very heavens. With

Vasudeva as his ally, he will slay the Kurus in battle and recover his

lost paternal share in the kingdom. Endued with great prosperity, he

will, with his brothers, perform three great sacrifices.' O thou of

unfading glory, thou knowest how steady, in truth, is Vibhatsu, otherwise

called Savyasachin, how irresistible he is. O thou of Dasarha's race, let

it be as that (celestial) voice said. If, O thou of Vrishni's race, there

is anything like righteousness, those words will be true, for then,

Krishna, thou wilt thyself accomplish it all. I do not doubt what that

voice said. I bow to righteousness which is superior to all. It is

righteousness that supports all creatures. Thou shalt say these words

unto Dhananjaya. Unto Vrikodara again, who is always ready for exertion,

thou shalt say these words, 'The time hath come for that in view of which

Kshatriya lady bringeth forth a son! They that are foremost among men

never become cheerless when they have hostilities to wage--Thou knowest

what the state of Bhima's mind is. That grinder of foes is never pacified

until he exterminates his foes. Thou shalt, O Madhava, next say unto the

auspicious Krishna of great fame, that daughter-in-law of the high-souled

Pandu, who is conversant with the details of every virtue, these words,

'O thou that art highly blessed, O thou of noble parentage, O thou that

art endued with great fame, that becoming behaviour which thou always

showest towards my sons is, indeed, worthy of thee.' Thou must also say

unto the sons of Madri who are always devoted to Kshatriya virtues, these

words, 'Covet ye more than life itself, those enjoyments that are

acquired by prowess. Objects won by prowess always please the heart of a

person that liveth according to Kshatriya practices. Engaged as ye are in

acquiring every kind of virtue, before your eyes the princess of Panchala

was addressed in cruel and abusive epithets. Who is there that can

forgive that insult? The deprivation of their kingdom grieved me not.

Their defeat at dice grieved me not. But that noble and fair Draupadi,

however, while weeping in the midst of the assembly, had to hear those

cruel and insulting words is what grieveth me most. Alas, exceedingly

beautiful Krishna, ever devoted to Kshatriya virtues, found no protector

on that occasion, though she was wedded to such powerful protectors. O

thou of mighty arms, say unto that tiger among men, Arjuna, that foremost

of all wielders of weapons, that he should always tread in the path that

may be pointed out by Draupadi. Thou knowest it very well, Kesava, that

Bhima and Arjuna,--that pair of fierce and all-destroying Yamas, are

capable of making the very gods go the way of all creatures. Is not this

an insult to them that (their wife) Krishna was dragged into the

assembly? O Kesava, recall to their remembrance all those cruel and harsh

words that Dussasana said unto Bhima in the very presence of all the

warriors of Kuru's race. Enquire (in my name) after the welfare of the

Pandavas with their children and Krishna. Say unto them, O Janardana,

that I am well. Go thou on thy auspicious way, and protect my sons!'

"Vaisampayana continued, 'Saluting and walking round her, the

mighty-armed Krishna whose gait resembled the majestic gait of the lion,

then issued out of Pritha's abode. And he then dismissed those chiefs

among the Kurus with Bhishma at their head (who had followed him), and

taking Karna upon his chariot, left (the Kuru city), accompanied by

Satyaki. And after he of Dasarha's race had departed, the Kurus assembled

together and began to talk of that highly wonderful and marvellous

incident connected with him. And they said, 'Overcome with ignorance, the

whole earth hath been entangled in the meshes of death!' And they also

said, 'Through Duryodhana's folly, all this is doomed to destruction.'

'Having issued out of the (Kuru) city, that foremost of persons

proceeded, deliberating with Karna for a long time. And that delighter of

all the Yadavas then dismissed Karna and urged his steeds to greater

speed. And driven by Daruka, those swift coursers endued with the speed

of the tempest of the mind, went on as if drinking the skies. And quickly

traversing a long way like fleet hawks, they reached Upaplavya very soon,

bearing the wielder of Saranga.'"

SECTION CXXXVIII

"Vaisampayana said, 'Hearing the words of Kunti, the mighty car-warriors,

Bhishma and Drona, then spoke these words unto the disobedient

Duryodhana, 'Hast thou, O tiger among men, heard the fierce words of

grave import, excellent and consistent with virtue, that Kunti had spoken

in the presence of Krishna? Her sons will act according to them,

especially as they are approved by Vasudeva. O Kaurava, they will not

assuredly desist, without their share of the kingdom (being given to

them). Thou hast inflicted much pain on the sons of Pritha. And Draupadi

also was afflicted by thee in the assembly. They were, however, bound

then by the bounds of truth and it was for this that, they tolerated that

treatment. Obtaining Arjuna now, who is skilled in every weapon, and

Bhima of firm resolution, and Gandiva and the couple of (inexhaustible)

quivers, and that car (of Arjuna) and that banner (bearing the device of

the ape), and Nakula and Sahadeva, both endued with great might and

energy, and Vasudeva also, as his allies, Yudhishthira will not forgive

(thee). O mighty-armed one, thou hast witnessed with thy own eyes how

intelligent Arjuna vanquished us all in battle before, in the city of

Virata. Indeed, after this, that Ape-bannered (warrior) consumed in

battle, taking up his fierce weapons, those Danavas of terrible deeds

called the Nivatakavachas. On the occasion also of the tale of cattle,

when captured by the Gandharvas, this Karna and all these thy counsellors

and thyself accoutred in mail and on thy car, were all liberated from the

grasp of the Gandharvas by that Arjuna. That is a sufficient proof.

Therefore, O foremost of the Bharatas, with all thy brothers make peace

with the sons of Pandu. Save this whole earth from the Destruction's

jaws. Yudhishthira is thy elder brother, virtuous in behaviour,

affectionate towards thee, sweet-speeched and learned. Abandoning thy

sinful intentions, unite thyself with that tiger among men. If Pandu's

son beholdeth thee divested of thy bow, and without the wrinkles of rage

on thy brow, and cheerful, even that would be for the good of our race.

Approaching with all thy counsellors embrace him fraternally. O repressor

of foes, salute the king respectfully as before. And let Yudhishthira,

the son of Kunti, the elder brother of Bhima, hold from affection, thy

saluting self with his arms. And let that foremost of smiters, Bhima,

possessed of leonine shoulders and thighs round, and long, and mighty

arms, embrace thee. And then let that son of Kunti, Dhananjaya, called

also Partha, of eyes like lotus-petals, and curly hair and conch-like

neck salute thee respectfully. Then let those tigers among men, the twin

Aswins, unrivalled on earth for beauty, wait on thee with affection and

reverence as on their preceptor. And let all the kings with him of

Dasarha's race at their head, shed tears of joy. Abandoning thy pride,

unite thyself with thy brothers. Rule thou the whole earth, with thy

brothers. Let all the kings joyfully return to their respective homes,

having embraced one another. There is no need of battle, O king of kings.

Listen to the dissuasions of thy friends. In the battle that will ensue a

great destruction of the Kshatriyas is certainly indicated. The stars are

all hostile. The animals and birds have all assumed fearful aspects.

Diverse portents, O hero, are visible, all indicating the slaughters of

the Kshatriyas. All these portents, again, are particularly visible in

our abodes. Blazing meteors are afflicting thy host. Our animals are all

cheerless and seem, O king, to be crying. Vultures are wheeling around

thy troops. Neither the city nor the palace looks as before. Jackals,

setting forth ominous yells, are running about the four quarters which

are ablaze with conflagrations. Obey thou the counsels of thy father and

mother as also of ourselves who are thy well-wishers. War and peace, O

thou of mighty arms, are within thy control. If, O grinder of foes, thou

dost not act according to the words of thy friends, thou shalt have to

repent upon beholding thy army afflicted with the arrows of Partha.

Hearing in battle the terrible yells uttered by the mighty Bhima and the

twang of Gandiva, thou wilt remember our these words. Indeed, if what we

say appears unacceptable to thee, then it will be as we say.'"

SECTION CXXXIX

"Vaisampayana said, 'Thus addressed by them, Duryodhana, contracting the

space between his eye-brows, became cheerless, and with face bent down

began to cast oblique glances. And he said not a word in reply. Beholding

him cheerless, those bulls among men, Bhishma and Drona, looking at each

other, once more addressed him, and said (these words).'

"Bhishma said, 'What can be a matter of greater grief to us than that we

shall have to light against that Yudhishthira who is devoted to the

service of his superiors, destitute of envy, conversant with Brahma, and

truthful in speech.'

"Drona said, 'My affection for Dhananjaya is greater than that which I

bear for my son Aswatthaman. There is greater reverence also and humility

(towards me) in that Ape-bannered hero (than in Aswatthaman). Alas, in

observance of the Kshatriya duties, I shall have to light even against

that Dhananjaya who is dearer to me than my son. Fie on the Kshatriya

profession. That Vibhatsu who hath no other bowman in the world as his

equal, hath, through my grace, acquired this superiority over all bowmen.

He that hateth his friends, he that is of wicked disposition, he that

denieth Godhead, he that is crooked and deceitful, never obtaineth the

worship of the righteous, like an ignorant person present at a sacrifice.

Though dissuaded from sin, a sinful man would still wish to commit sinful

acts; while he that is righteous, though tempted by sin, would not yet

abandon righteousness. Though thou hast conducted thyself with falsehood

and deceit towards them, the Pandavas are still desirous of doing what is

agreeable to thee. As regards thyself, O thou best of the Bharatas, all

thy faults are calculated to bring about disasters on thee. Thou hast

been addressed by the eldest of the Kurus, by me, by Vidura, and by

Vasudeva. Thou dost not yet understand what is beneficial for thyself. I

have a large force,--with this conviction thou desirest to pierce the

Pandava host, abounding with heroes, like the current of the Ganga

piercing the ocean abounding with sharks and alligators and makaras.

Having obtained Yudhishthira's prosperity like the cast off robes or

garlands of another, thou regardest it as thy own. If the son of Pritha

and Pandu stayeth even in the woods with Draupadi, and surrounded by his

armed brothers, who is there, even in the possession of a kingdom, that

is competent to vanquish him? In the presence of even that Ailavila

(Kuvera) under whose command all the Yakshas live as servants,

Yudhishthira the Just, shone with splendour. Having proceeded to Kuvera's

abode and having procured wealth therefrom, the Pandavas are now desirous

of attacking thy swelling kingdom and winning sovereignty for themselves.

(As regards us two), we have made gifts, poured libations on fire,

studied (the scriptures), and gratified the Brahmanas by presents of

wealth. The (allotted) periods of our life have also run out. Know that

our work has been done. (As regards thyself however), giving up

happiness, kingdom, friends, and wealth, great will be thy calamity if

thou seekest war with the Pandavas. How canst thou vanquish the son of

Pandu, when Draupadi who is truthful in speech and devoted to rigid vows

and austerities, prayeth for his success? How wilt thou vanquish that son

of Pandu who hath Janardana. for his counsellor, and who hath for a

brother that Dhananjaya who is the foremost of wielders of weapons? How

wilt thou vanquish that son of Pandu, of severe austerities, who hath for

his allies so many Brahmanas, endued with intelligence and mastery over

their senses? In accordance with what a prosperity-wishing friend should

do when he sees his friends sinking in an ocean of distress, I again tell

thee, there is no necessity for war. Make peace with those heroes for the

sake of prosperity to the Kurus. Do not court defeat, with thy sons,

counsellors, and the army!'"

SECTION CXL

"Dhritarashtra said, 'O Sanjaya, in the midst of all the princes and the

servants, the slayer of Madhu took Karna upon his car and went out (of

our city). What did that slayer of hostile heroes, that one of

immeasurable soul, say unto Radha's son? What conciliatory words did

Govinda speak unto the Suta's son? Tell me, O Sanjaya, what those words

were, mild or fierce, that Krishna, possessed of a voice deep as that of

newly-risen clouds during the rainy season said unto Karna?'

"Sanjaya said, 'Listen to me, O Bharata, as I repeat in due order those

words, both intimidating and mild, agreeable and consistent with virtue,

true and beneficial, and pleasing to the heart, which the slayer of

Madhu, of immeasurable soul, said unto Radha's son.'

"Vasudeva said, 'O son of Radha, thou hast worshipped many Brahmanas

fully conversant with the Vedas. With concentrated attention and mind

free from envy thou hast also (on many an occasion) enquired of them

after truth. Thou knowest, therefore, O Karna, what the eternal saying of

the Vedas are. Thou art also well-versed in all the subtle conclusions of

the scriptures. It is said by those conversant with the scriptures that

the two kinds of sons called Kanina and Sahoda that are born of a maiden,

have him for their father who weddeth the maid. Thou, O Karna, hast been

born in this way. Thou art, therefore, morally the son of Pandu. Come, be

a king, according to the injunction of the scriptures. On the side of thy

father, thou hast the sons of Pritha, on the side of thy mother, thou

hast the Vrishnis, (for thy kinsmen). O bull among men, know that thou

hast these two for thy own. Proceeding this very day with me hence, O

sire, let the Pandavas know thee as a son of Kunti born before

Yudhishthira. The brothers, the five Pandavas, the son of Draupadi, and

the invincible son of Subhadra, will all embrace thy feet. All the kings

and princes, again, that have been assembled for the Pandava-cause, and

all the Andhakas and Vrishnis, will also embrace thy feet. Let queens and

princesses bring golden and silver and earthen jars (full of water) and

delicious herbs and all kinds of seeds and gems, and creepers, for thy

installation. During the sixth period, Draupadi also will come to thee

(as a wife). Let that best of Brahmanas, Dhaumya, of restrained soul,

pour libations of clarified butter on the (sacred) fire, and let those

Brahmanas regarding all the four Vedas as authoritative (and who are

acting as priests unto the Pandavas), perform the ceremony of thy

installation. Let the family priest of the Pandavas who is devoted to

Vedic rites, and those bulls among men-those brothers, the five sons of

Pandu,--and the five sons of Draupadi, and the Panchalas, and the Chedis,

and myself also, install thee as the lord of the whole earth. Let

Dharma's son Yudhishthira, of righteous soul and rigid vows, be thy heir

presumptive, ruling the kingdom under thee. Holding the white chamara in

his hand (for fanning thee), let Yudhishthira, the son of Kunti, ride on

the same car behind thee. After thy installation is over, let that other

son of Kunti, the mighty Bhimasena, hold the white umbrella over thy

head. Indeed, Arjuna then will drive thy car furnished with a hundred

tinkling bells, its sides covered with tiger-skins, and with white steeds

harnessed to it. Then Nakula and Sahadeva, and the five sons of Draupadi,

and the Panchalas with that mighty car-warrior Sikhandin, will all

proceed behind thee. I myself, with all the Andhakas and the Vrishnis,

will walk behind thee. Indeed, all the Dasarhas and the Dasarnas, will, O

king, be numbered with thy relatives. Enjoy the sovereignty of the earth,

O thou of mighty arms, with thy brothers the Pandavas, with yapas and

homas and auspicious rites of diverse kinds performed in thy honour. Let

the Dravidas, with the Kuntalas, the Andhras, and the Talacharas, and the

Shuchupas, and the Venupas, all walk before thee. Let chanters and

panegyrists praise thee with innumerable laudatory hymns. Let the

Pandavas proclaim,--Victory to Vasusena. Surrounded by the Pandavas, like

the moon by the stars, rule thou the kingdom, O son of Kunti, and gladden

Kunti herself. Let thy friends rejoice, and thy enemies grieve. Let there

be, this day, a brotherly union between thee and thy brothers, the sons

of Pandu."

SECTION CXLI

"Karna said, 'Without doubt, O Kesava, thou hast said these words from

thy love, affection, and friendship for me, as also in consequence of thy

desire of doing me good, O thou of Vrishni's race. I know all that thou

hast said unto me. Morally, I am the son of Pandu, as also in consequence

of the injunctions of the scriptures, as thou, O Krishna, thinkest. My

mother, while a maiden, bore me in her womb, O Janardana, through her

connection with Surya. And at the command of Surya himself, she abandoned

me as soon as I was born. Even thus, O Krishna, I came into the world.

Morally, therefore, I am the son of Pandu. Kunti, however, abandoned me

without thinking of my welfare. The Suta, Adhiratha, as soon as he beheld

me, took me to his home, and from her affection for me, Radha's breasts

were filled with milk that very day, and she, O Madhava, cleansed my

urine and evacuations. How can one like us, conversant with duties and

ever engaged in listening to scriptures deprive her of her Pinda? So also

Adhiratha of the Suta class regardeth me as a son, and I too, from

affection, always regard him as (my) father. O Madhava, that Adhiratha, O

Janardana, from paternal affection caused all the rites of infancy to be

performed on my person, according to the rules prescribed in the

scriptures. It is that Adhiratha, again, who caused the name Vasusena to

be bestowed upon me by the Brahmanas. When also I attained to youth, I

married wives according to his selections. Through them have been born my

sons and grandsons, O Janardana. My heart also, O Krishna, and all the

bonds of affection and love, are fixed on them. From joy or fear. O

Govinda. I cannot venture to destroy those bonds even for the sake of the

whole earth or heaps of gold. In consequence also of my connection with

Duryodhana of Dhritarashtra's race, I have, O Krishna, enjoyed

sovereignty for thirteen years, without a thorn on my side. I have

performed many sacrifices, always however in connection with persons of

the Suta tribe. All my family rites and marriage rites have been

performed with the Sutas. Obtaining me, O Krishna, Duryodhana hath, O

thou of Vrishni's race, made this preparations for an armed encounter and

provoked hostilities with the sons of Pandu. And it is for this, O

Achyuta, that in the battle (that will ensue), I, O Krishna, have been

chosen as the great antagonist of Arjuna to advance against him in a

single combat. For the sake of death, or the ties of blood, or fear, or

temptation, I cannot venture, O Janardana, to behave falsely towards the

intelligent son of Dhritarashtra. If I do not now engage in a single

combat with Arjuna, this will, O Hrishikesa, be inglorious for both

myself and Partha. Without doubt, O slayer of Madhu, thou hast told me

all this for doing me good. The Pandavas also, obedient as they are to

thee, will, without doubt, do all that thou hast said. Thou must,

however, conceal this our discourse for the present, O slayer of Madhu.

Therein lies our benefit, I think, O delighter of all the Yadavas. If

king Yudhishthira, of virtuous soul and well-controlled senses, cometh to

know me as the firstborn son of Kunti, he will never accept the kingdom.

If, again, O slayer of Madhu, this mighty and swelling empire becometh

mine. I shall, O repressor of foes, certainly make it over to Duryodhana

only. Let Yudhishthira of virtuous soul become king for ever. He that

hath Hrishikesa for his guide, and Dhananjaya and that mighty car-warrior

Bhima for his combatants, as also Nakula and Sahadeva, and the sons of

Draupadi, is fit, O Madhava, to rule over the whole earth.

Dhrishtadyumna, the prince of the Panchalas, that mighty car-warrior

Satyaki, Uttamaujas, Yudhamanyu, the prince of Somakas who is devoted to

truth, the ruler of the Chedis, Chekitana, the invincible Sikhandin, the

Kekaya brothers, all of the hue of Indragopaka insects, Bhimasena's uncle

Kuntibhoja of high soul and possessed of steeds endued with the colours

of the rainbow, the mighty car-warrior Syenajit, Sanka the son of Virata,

and thyself, O Janardana, like an ocean,--great is this assemblage, O

Krishna, of Kshatriyas (that hath been made by Yudhishthira). This

blazing kingdom, celebrated among all the kings of the earth, is already

won (by Yudhishthira). O thou of Vrishni's race, a great sacrifice of

arms is about to be celebrated by Dhritarashtra's son. Thou, O Janardana,

wilt be the Upadrashtri of that sacrifice. The office of Adhyaryu also, O

Krishna, in that sacrifice, will be thine. The ape-bannered Vibhatsu

accoutred in mail will be the Hotri (his bow), Gandiva will be the

sacrificial ladle, and the prowess of the warriors will be the clarified

butter (that is to be consumed). The weapons called Aindra, Pasupata,

Brahma, and Sthunakarna, applied by Arjuna, will, O Madhava, be the

mantras (of that sacrifice). Resembling his father, or perhaps, excelling

him in prowess, Subhadra's son (Abhimanyu) will be the chief Vedic hymn

to be chanted. That destroyer of elephant ranks that utterer of fierce

roars in battle, that tiger among men, the exceedingly mighty Bhima, will

be Udgatri and Prastotri in this sacrifice. King Yudhishthira of virtuous

Soul, ever engaged in Yapa and Homa, will himself be the Brahma of that

sacrifice. The sounds of conchs, tabors, and drums, and the leonine

roaring rising high in the welkin, will be the calls upon the invited to

eat. The two sons of Madri, Nakula and Sahadeva, of great fame and

prowess, will be the slayers of the sacrificial animals; rows of bright

cars furnished with standards of variegated hue, will, O Govinda, be

stakes (for tying the animals), O Janardana, in this sacrifice. Barbed

arrows and Nalikas, and long shafts, and arrows with heads like calf's

tooth, will play the part of spoons (wherewith to distribute the Soma

juice) while Tomaras will be the vessels of Soma, and bows will be

pavitras. The swords will be Kapalas, the heads (of slain warriors) the

Purodasas and the blood of warriors the clarified butter. O Krishna, in

this sacrifice. The lances and bright maces (of the warriors) will be

pokers (for stirring the sacrificial fire) and the corner stakes (for

keeping the fire-wood from falling down). The disciples of Drona and

Kripa, the son of Saradwat, will be the Sadasyas (assisting priests). The

arrows shot by the wielder of Gandiva and by (other) mighty car-warriors,

and by Drona and Drona's son, will play the part of ladles for

distributing the Soma. Satyaki will discharge the duties of the chief

assistant of the Adhyaryu. Of this sacrifice, Dhritarashtra's son will be

installed as the performer, while this vast army will be his wife. O thou

of mighty arms, when the nocturnal rites of sacrifice will begin, the

mighty Ghatotkacha will play the part of the slayer of (devoted) victims.

The mighty Dhrishtadyumna, who sprang into life from the sacrificial

fire, having for its mouth the rites celebrated with mantras, will, O

Krishna, be the Dakshina of that sacrifice. For those harsh words, O

Krishna, that I said before unto the sons of Pandu for the gratification

of Dhritarashtra's son,--for that wicked conduct of mine,--I am consumed

with repentance. When O Krishna, thou wilt behold me slain by Arjuna,

then will the Punachiti of this sacrifice commence. When the (second) son

of Pandu will drink the blood of the loudly roaring Dussasana, then will

the Soma-drinking of this sacrifice have taken place! When the two

princes of Panchala (Dhrishtadyumna and Sikhandin) will overthrow Drona

and Bhishma, then, O Janardana, will this sacrifice be suspended for an

interval. When mighty Bhimasena will slay Duryodhana, then, O Madhava,

will this sacrifice of Dhritarashtra's son be concluded. When the wives

of Dhritarashtra's sons and grandsons assembled together, deprived, O

Kesava, of their husbands and sons and without protectors, will indulge

in lamentations with Gandhari in their midst, on the field of battle

haunted by dogs and vultures and other carnivorous birds, then, O

Janardana, will the final bath of this sacrifice take place.

'I pray to thee, O bull of the Kshatriya race, let not the Kshatriyas,

old in learning and old in years, perish miserably, O Janardana, for thy

sake. Oh, let this swelling host of Kshatriyas perish by means of weapons

on that most sacred of all spots in the three worlds, viz. Kurukshetra, O

Kesava. O thou of eyes like lotus-leaves, accomplish on this spot what

thou hast in thy mind, so that, O thou of Vrishni's race, the whole

Kshatriya order may attain to heaven. As long, O Janardana, as the hills

and the rivers will last, so long will the fame of these achievements

last. The Brahmanas will recite this great war of the Bharatas. The fame,

O thou of Vrishni's race, that they achieve in battles is the wealth that

Kshatriyas own. O Kesava, bring Kunti's son (Arjuna) before me for

battle, keeping for ever this our discourse a secret, O chastiser of

foes.'"

SECTION CXLII

"Sanjaya said, 'Hearing these words of Karna, Kesava, that slayer of

hostile heroes, spoke unto him these words smilingly, 'Do not the means

of winning an empire recommend themselves to thee. O Karna? Wishest thou

not to rule over the whole earth given by me to thee? The victory of the

Pandavas, therefore, is very certain. There seems to be no doubt in this.

The triumphal banner of Pandu's son, with the fierce ape on it, seems to

be already set up. The divine artificer, Bhaumana, hath applied such

celestial illusion (in its construction) that it standeth high, displayed

like Indra's banner. Various celestial creatures of terrific shape,

indicating victory, are seen on that standard. Extending for a yojana

upwards and all around, that beautiful standard of Arjuna, resembling

fire in radiance, is never, O Karna, when set up, obstructed by hills or

trees. When thou wilt behold in battle Arjuna, on his car drawn by white

steeds and driven by Krishna, applying Aindra, Agneya and Maruta weapons,

and when thou wilt hear the twang of Gandiva piercing the welkin like the

very thunder, then all signs of the Krita, the Treta, and the Dwapara

ages will disappear (but, instead, Kali embodied will be present). When

thou wilt behold in battle Kunti's son, invincible Yudhishthira, devoted

to Yapa and Homa and resembling the very sun in brilliance, protecting

his own mighty army and burning the army of his foes, then all signs of

the Krita, the Treta, and the Dwapara ages will disappear. When thou wilt

behold in battle the mighty Bhimasena dancing, after having quaffed the

blood of Dussasana, like a fierce elephant with rent temples after having

killed a mighty antagonist, then all signs of the Krita, the Treta, and

the Dwapara ages will disappear. When thou wilt behold in battle Arjuna

checking Drona and Santanu's son and Kripa and king Suyodhana, and

Jayadratha of Sindhu's race, all rushing fiercely to the encounter, then

all signs of the Krita, the Treta and the Dwapara ages will disappear.

When thou wilt behold in battle the two mighty sons of Madri,--those

heroic car-warriors, capable of breaking into pieces all hostile

cars,--agitating, from the very moment when weapons will begin to clash,

the army of Dhritarashtra's sons like a couple of infuriated elephants,

then all signs of the Krita, the Treta and the Dwapara ages will

disappear. Returning hence, O Karna, say unto Drona and Santanu's son and

Kripa that the present month is a delightful one, and that food, drink,

and fuel are abundant now. All plants and herbs are vigorous now, all

trees full of fruits, and flies there are none. The roads are free from

mire, and the waters are of agreeable taste. The weather is neither very

hot nor very cold and is, therefore, highly pleasant. Seven days after,

will be the day of the new moon. Let the battle commence then, for that

day, it hath been said, is presided over by Indra. Say also unto all the

kings that have come for battling that I will fully accomplish the desire

cherished by them. Indeed, all the kings and princes that are obedient to

the orders of Duryodhana, obtaining death by weapons, will attain to an

excellent state.'"

SECTION CXLIII

"Sanjaya said, 'Hearing these beneficial and auspicious words of Kesava,

Karna worshipped Krishna, the slayer of Madhu, and said these words,

'Knowing (everything), why dost thou yet, O thou of mighty arms, seek to

beguile me? The destruction of the whole earth that is at hand for its

cause, Sakuni, and myself, and Dussasana, and king Duryodhana, the son of

Dhritarashtra. Without doubt, O Krishna, a great and fierce battle is at

hand between the Pandavas and the Kurus which will cover the earth with

bloody mire. All the kings and princes following the lead of Duryodhana,

consumed by the fire of weapons will proceed to the abode of Yama.

Diverse frightful visions are seen, O slayer of Madhu, and many terrible

portents, and fierce disturbances also. All these omens, making the hairs

(of the spectators) stand on their ends, indicate, O thou of Vrishni's

race, the defeat of Dhritarashtra's son and the victory of Yudhishthira.

That fierce planet of great effulgence, Sanaischara (Saturn), is

afflicting the constellation called Rohini, in order to afflict greatly

the creatures of the earth. The planet Angaraka (Mars), wheeling, O

slayer of Madhu, towards the constellation Jeshthya, approacheth towards

Anuradhas, indicating a great slaughter of friends. Without doubt, O

Krishna, a terrible calamity approacheth the Kurus when specially, O thou

of Vrishni's race, the planet Mahapat afflicteth the constellation

Chitra. The spot on the lunar disc hath changed its position; and Rahu

also approacheth towards the sun. Meteors are falling from the sky with

loud noise and trembling motion. The elephants are sending forth

frightful cries, while the steeds, O Madhava, are shedding tears, without

taking any delight in food and drink. They say, O thou of mighty arms,

that on the appearance of these portents, a terrible calamity

approacheth, productive of a great slaughter. O Kesava, amongst the

steeds, elephants and soldiers, in all the divisions of Duryodhana's

army, it is seen, O slayer of Madhu, that while small is the food these

take, ample is the excreta they evacuate. The wise have said that this is

an indication of defect. The elephants and steeds of the Pandavas, O

Krishna, all seem to be cheerful, while all the animals wheel along their

right. This also is an indication of their success. The same animal, O

Kesava, pass by the left side of Duryodhana's army, while incorporeal

voices are constantly heard (over their heads). All this is an indication

of defeat. All auspicious birds, such as peacocks, swans, cranes,

Chatakas, Jivajivas, and large flights of Vakas, follow the Pandavas,

while vultures, Kankas, hawks, Rakshasas, wolves and bees, in flights and

herds, follow the Kauravas. The drums in the army of Dhritarashtra's son

yield no sounds, while those of the Pandavas yield sounds without being

struck. The wells in the midst of Duryodhana's encampment send forth loud

roars like those of huge bulls. All this is an indication of defeat. The

gods are showering flesh and blood, O Madhava, on Duryodhana's soldiers.

Vapoury edifices of great effulgence with high walls, deep trenches, and

handsome porches, are suddenly appearing in the skies (over the Kuru

encampment). A black circle surrounding the solar disc appears to the

view. Both twilights at sunrise and sunset indicate great terrors. The

jackals yell hideously. All this is an indication of defeat. Diverse

birds, each having but one wing, one eye, and one leg, utter terrible

cries. All this, O slayer of Madhu, indicates defeat. Fierce birds with

black wings and red legs hover over the Kuru encampment at nightfall. All

this is an indication of defeat. The soldiers of Duryodhana betray hatred

for Brahmanas first, and then for their preceptors, and then for all

their affectionate servants. The, eastern horizon of (Duryodhana's

encampment) appeareth red; the southern of the hue of weapons; and

western, O slayer of Madhu, of an earthy hue. All the quarters around

Duryodhana's encampment seem, O Madhava, to be ablaze. In the appearance

of all these portents, great is the danger that is indicated.

'I have in a vision, O Achyuta, beheld Yudhishthira ascending with his

brothers a palace supported by a thousand columns. All of them appeared

with white head-gears and in white robes. And all of them appeared to me

to be seated on white seats. In the midst of the same vision, thou, O

Janardana, wast beheld by me to be employed in enveloping the blood-dyed

earth with weapons. Yudhishthira at the same time, of immeasurable

energy, ascending upon a heap of bones, was gladly eating buttered payasa

of a golden cup. I further beheld Yudhishthira to be employed in

swallowing the earth handed over to him by thee. This indicates that he

will verily rule the earth I beheld that tiger among men, Vrikodara, of

fierce deeds, standing on the summit, mace in hand, and as if devouring

this earth. This plainly indicates that he will slay all of us in fierce

battle. It is known to me, O lord of the senses, that victory is there

where righteousness is. I saw also Dhananjaya, the wielder of Gandiva,

seated on the back of a white elephant, with thee, O lord of the senses,

and blazing forth with great beauty. I have no doubt, O Krishna, that ye

will slay in battle all the kings headed by Duryodhana. I saw Nakula and

Sahadeva and that mighty car-warrior Satyaki, adorned with white

bracelets, white cuirasses, white garlands, and white robes. This tiger

among men were seated upon excellent vehicles borne on the shoulders of

men. And I saw that umbrellas were held over the heads of all the three.

Amongst the soldiers of Dhritarashtra's son, these three, O Janardana,

were beheld by me decked with white head-gears. Know, O Kesava, that

those three were Aswatthaman, Kripa, and Kritavarman of Satwata's race.

All other kings, O Madhava, were seen by me to have blood-red head-ears.

I saw also, O thou of mighty arms, that those mighty car-warriors Bhishma

and Drona, ascending on a vehicle drawn by camels, and by myself, and

Dhritarashtra's son, proceeded, O lord, to the quarter, O Janardana,

ruled by Agastya. This indicates that we shall soon have to proceed to

Yama's abode. I have no doubt that myself and the other kings, indeed,

the entire assemblage of Kshatriyas shall have to enter into the Gandiva

fire.'

"Krishna said, 'Indeed, the destruction of the earth is at hand when my

words, O Karna, do not become acceptable to thy heart. O sire, when the

destruction of all creatures approacheth, wrong assuming the semblance of

right leaveth not the heart.'

"Karna said, 'If, O Krishna, we come out of this great battle that will

be so destructive of heroic Kshatriyas, with life, then, O thou of mighty

arms may we meet here again. Otherwise, O Krishna, we shall certainly

meet in heaven. O sinless one, it seemeth to me now that there only it is

possible for us to meet.'

"Sanjaya said, 'Having spoken these words, Karna closely pressed Madhava

to his bosom. Dismissed by Kesava, he then descended from the car. And

riding on his own car decked with gold, Radha's son greatly dejected,

came back with us!'"

SECTION CXLIV

"Vaisampayana said, 'Upon the failure of Krishna's solicitations (for

peace), and after he had started for the Pandavas from the Kurus, Kshatri

approached Pritha and said these words slowly in grief, 'O mother of

living children, thou knowest that my inclination is always for peace,

and although I cry myself hoarse, yet Suyodhana doth not accept my words.

King Yudhishthira, having the Chedis, the Panchalas, and the Kekayas,

Bhima and Arjuna, Krishna, Yuyudhana, and the twins for his allies,

stayeth yet at Upaplavya, and from affection for kinsmen, looketh up to

righteousness only, like a weak man, though he is possessed of great

strength. King Dhritarashtra here, though old in years, doth not effect

peace, and intoxicated with pride of children, treadeth a sinful path. In

consequence of the wickedness of Jayadratha and Karna and Dussasana and

Suvala's son, intestine dissensions will break out. They that behave

unrighteously towards him that is righteous, verily that sin of theirs

soon produceth its consequences. Who is there that will not be filled

with sorrow at the sight of the Kurus persecuting righteousness in this

way? When Kesava returneth without being able to bring about peace, the

Pandavas will certainly address themselves for battle. Thereupon, the sin

of the Kurus will lead to a destruction of heroes. Reflecting on all

this, I do not get sleep by day or by night.'

"Hearing these words uttered by Vidura, who always wished her sons the

accomplishment of their objects, Kunti began to sigh heavily, afflicted

with grief, and began to think within herself, 'Fie to wealth, for the

sake of which this great slaughter of kinsmen is about to take place.

Indeed, in this war, they that are friends will sustain defeat. What can

be a greater grief than this that the Pandavas, the Chedis, the

Panchalas, and the Yadavas, assembled together, will fight with the

Bharatas? Verily, I behold demerit in war. (On the other hand) if we do

not fight, poverty and humiliation would be ours. As regards the person

that is poor, even death is beneficial (to him). (On the other band) the

extermination of one's kinsmen is not victory. As I reflect on this, my

heart swelleth with sorrow. The grandsire (Bhishma), the son of Santanu,

the preceptor (Drona), who is the foremost of warriors, and Karna, having

embraced Duryodhana's side, enhance my fears. The preceptor Drona, it

seemeth to me, will never fight willingly against his pupils. As regards

the Grandsire, why will he not show some affection for the Pandavas?

There is only this sinful Karna then, of deluded understanding and ever

following the deluded lead of the wicked Duryodhana, that hateth the

Pandavas. Obstinately pursuing that which injureth the Pandavas, this

Karna is, again, very powerful. It is this which burneth me at present.

Proceeding to gratify him. I will today disclose the truth and seek to

draw his heart towards the Pandavas. Pleased with me, while I was living

in the inner apartments of the palace of my father, Kuntibhoja, the holy

Durvasa gave me a boon in the form of an invocation consisting of

mantras. Long reflecting with a trembling heart on the strength or

weakness of those mantras and the power also of the Brahmana's words, and

in consequence also of my disposition as a woman, and my nature as a girl

of unripe years, deliberating repeatedly and while guarded by a

confidential nurse and surrounded by my waiting-maids, and thinking also

of how not to incur any reproach, how to maintain the honour of my

father, and how I myself might have an accession of good fortune without

being guilty of any transgression, I, at last, remembered that Brahmana

and bowed to him, and having obtained that mantras from excess of

curiosity and from folly, I summoned, during my maidenhood, the god

Surya. He, therefore, who was held in my womb during my maidenhood,--why

should he not obey my words that are certainly acceptable and beneficial

to his brothers? And reflecting in this strain, Kunti formed an excellent

resolution. And having formed that resolution, she went to the sacred

stream called after Bhagiratha. And having reached the banks of Ganga,

Pritha heard the chanting of the Vedic hymns by her son, endued with

great kindness and firmly devoted to truth. And as Karna stood with face

directed to the east and arms upraised, then helpless Kunti, for the sake

of her interest stayed behind him, waiting the completion of prayers. And

the lady of Vrishni's race, that wife of Kuru's house, afflicted by the

heat of the sun began to look like a faded garland of lotuses. And, at

last, she stood in the shade afforded by the upper garments of Karna. And

Karna, of regulated vows, said his prayers until his back became heated

by the rays of the sun. Then turning behind, he behold Kunti and was

filled with surprise. And saluting him in proper form and with joined

palms that foremost of virtuous persons, endued with great energy and

pride, viz., Vrisha, the son of Vikartana, bowed to her and said (the

following words)."'

SECTION CXLV

"Karna said, 'I am Karna, son of Radha and Adhiratha. For what, O lady,

hast thou come here? Tell me what I am to do for thee?'

"Kunti said, 'Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy

father. Thou, O Karna, art not born in the Suta order. Believe what I

say. Thou wert brought forth by me while a maiden. I held thee first in

my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that

divine Surya who blazeth forth in light and maketh everything visible, O

foremost of all wielders of weapons, begat thee upon me. O irresistible

one, thou, O son, wert brought forth by me in my father's abode, decked

with (natural) ear-rings and accoutred in a (natural) coat of mail, and

blazing forth in beauty. That thou, without knowing thy brothers,

shouldst, therefore, from ignorance, wait upon Dhritarashtra's son, is

not proper. It is improper in thee especially, O son. The gratification

of one's father and one's mother, who is the sole displayer of affection

(for her child), hath, O son, in the matter of ascertaining the duties of

men, been declared to be the highest of all duties. Acquired formerly by

Arjuna, the prosperity of Yudhishthira hath, from avarice, been wrested

by wicked persons. Snatching it back from Dhritarashtra's sons, do thou

enjoy that prosperity. Let the Kurus behold today the union of Karna and

Arjuna. Beholding thee and thy brother united together in bonds of

brotherly love, let those wicked persons bow down unto ye. Let Karna and

Arjuna be named in the same breath as Rama and Janardana. If you two are

united together, what cannot be accomplished in the world? O Karna,

surrounded by thy brothers, thou wilt, without doubt, blaze forth like

Brahma Himself, surrounded by the gods on the platform of a great

sacrifice. Endued with every virtue, thou art the first of all my

relations. Let not the epithet Suta's son attach to thee. Thou art a

Partha, endued with great energy.'"

SECTION CXLVI

"Vaisampayana said (After Kunti had said this), Karna heard an

affectionate voice issued out of the solar circle. Coming from a great

distance, that voice was uttered by Surya himself with paternal

affection. (And it said)--The words said by Pritha are true. O Karna, act

according to the words of thy mother. O tiger among men, great good will

result to thee if thou fully followest those words.'

"Vaisampayana continued, 'Though, thus addressed by his mother, and by

also his father Surya himself, Karna's heart did not yet waver, for he

was firmly devoted to truth. And he said, 'O Kshatriya lady, I cannot

admit what thou hast said, viz., that obedience to thy commands

constituteth (in my case) the highest of my duties. O mother, I was

abandoned by thee as soon as I was born. This great injury, involving

risk to life itself, that thou didst me, hath been destructive of my

achievements and fame. If, indeed, I am a Kshatriya, I have, for thee,

been deprived of all the rites of a Kshatriya. What enemy would have done

me a greater injury? Without showing me mercy, when thou shouldst have

shown it, and having kept me divested of all the rites (that are

obligatory in consequence of the order of my birth), thou wouldst

however, lay thy command on me today! Thou hadst never before sought my

good as a mother should. Thou addressest me today, however, desiring to

do good to thyself. Who is there that would not be afraid of Dhananjaya

having Krishna with him (for the driver of his car)? If, therefore, I go

today unto the Parthas, who is there that would not regard me as doing so

from fright? Hitherto, nobody knew me to be their brother. If, giving out

on the eve of battle that I am their brother, I go to the Pandavas, what

would all the Kshatriyas say? Furnished with every object of desire, and

worshipped by them with a view to make me happy, how can I render that

friendship of Dhritarashtra's sons utterly futile? Having provoked

hostilities with others, they always wait on me respectfully, and always

bow down to me, as the Vasus bow down to Vasava. They think that aided by

my might, they are capable of encountering the foe. How can I then

frustrate that cherished hope of theirs? With me as their boat, they

desire to cross the impassable ocean of battle. How can I then abandon

them that are desirous of crossing that ocean which hath no other ferry?

This is the time when all those have been supported by Dhritarashtra's

sons should exert themselves for their masters. I shall certainly act for

them, reckless of even my life. Those sinful men of unsteady heart, who,

well-fed and well-furnished (with every necessary) by their masters, undo

the benefit received by them when the time cometh for paying back, are

thieves of their master's cakes, have neither this nor the other world

for them. I will not speak deceitfully unto thee. For the sake of

Dhritarashtra's son, I shall fight against thy sons to the best of my

strength and might. I must not, however, abandon kindness and the conduct

that becometh the good. Thy words, therefore, however beneficial cannot

be obeyed by me now. This thy solicitation to me will not yet be

fruitless. Except Arjuna, thy other sons, Yudhishthira, Bhima, and the

twins, though capable of being withstood by me in tight and capable also

of being slain, shall not yet be slain by me. It is with Arjuna alone,

among all the combatants of Yudhishthira, that I will fight. Slaying

Arjuna in battle, I shall achieve great merit, or slain by Savyasachin, I

shall be covered with glory. O famous lady, the number of thy sons will

never be less than five. Five it will always be,--either with me, or with

Arjuna, and myself slain.'

"Hearing these words of Karna, Kunti who was trembling with grief,

embraced her son who was unmoved in consequence of his fortitude, and

said, 'Indeed, O Karna, even if what thou sayest seemeth to be possible,

the Kauravas will certainly be exterminated. Destiny is all. Thou hast,

however, O grinder of foes, granted to four of thy brothers the pledge of

safety. Let that pledge be borne in thy remembrance at the time of

shooting of weapons in battle.' And having told all this, Pritha also

addressed Karna, saying, 'Blessed be thou, and let health be thine.' And

Karna replied unto her, saying, 'Be it so!' And they then left the spot,

wending in different directions.'"

SECTION CXLVII

"Vaisampayana said, 'Coming back to Upaplavya from Hastinapura, that

chastiser of foes, Kesava, represented unto the Pandavas all that had

happened, and conferring with them for a long space of time, and holding

repeated consultations, Sauri went to his own quarters for rest. And

dismissing all the kings, with Virata and others at their heads, the five

brothers--the Pandavas--when the sun had set, said their evening prayers.

And with hearts ever fixed on Krishna they began to think of him. And, at

last, bringing Krishna of Dasarha's race into their midst, they began to

deliberate again about what they should do. And Yudhishthira said, 'O

thou of eyes like lotus-petals, it behoveth thee to tell us all that thou

saidst unto Dhritarashtra's son in the assembly (of the Kurus), having

gone to Nagapura.' Vasudeva said, 'Having gone to Nagapura, I addressed

Dhritarashtra's son in the assembly such words as were true, reasonable,

and beneficial. That wicked minded fellow did not, however, accept them.'

"Yudhishthira said, 'When Duryodhana desired to tread along the wrong

path, what did the aged Kuru grandsire say, O Hrishikesa, unto that

vindictive prince? What also did the highly-blessed preceptor--the son of

Bharadwaja, say? And what did his parents Dhritarashtra and Gandhari say?

What did our junior father Kshattri, who is the foremost of all persons

conversant with virtue, and who is always afflicted with sorrow on

account of ourselves whom he regards as his sons, say unto

Dhritarashtra's son? What also did all the kings who sat in that assembly

say? O Janardana, say it all unto us, exactly as it happened. Thou hast

already told us all the disagreeable words that the Kuru chiefs (Bhishma

and Dhritarashtra) and others in that assembly of the Kurus said unto the

wicked Duryodhana who is overwhelmed with lust and covetousness, and who

regardeth himself wise. Those words, however, O Kesava, have flitted away

from my memory. O Govinda, I desire to hear, O lord, all those words

again. Act thou in such a way that the opportunity may not pass away.

Thou, O Krishna, art our refuge, thou art our lord, thou art our guide!'

"Vasudeva said, 'Hear, O king, the words that were addressed to king

Suyodhana in the midst of the assembly of the Kurus, and, O king of

kings, bear them in thy mind. After my words were ended, Dhritarashtra's

son laughed aloud. Highly incensed at this, Bhishma then said, 'Hear, O

Duryodhana, what I say for (the preservation of) our race, and having

heard it, O tiger among kings, do what is beneficial to thy own house. O

sire, O king, my father Santanu, was widely known in the world. I was, at

first, his only son. A desire sprung up in his heart as to how he might

obtain a second son, for the wise say that an only son is no son,--Let

not my race be extinct may my fame be spread. Even this was his desire.

Knowing this to have been his desire, I procured Kali to become my

mother, having myself made a promise highly difficult to observe, for the

sake of my father as also for the sake of our race. How, in consequence

of that promise I could not be king and have drawn up my vital seed, are,

of course, well-known to thee. (I do not grieve for that). Observing that

vow of mine, behold, I am living in happiness and joy. In her, O king,

was born my younger brother, that mighty-armed and handsome supporter of

Kuru's race, viz., Vichitravirya of virtuous soul. After my father's

ascension to heaven, I installed Vichitravirya as a ruler of the kingdom,

that was mine, while I placed myself under him as a servant of his. O

king of kings, I then brought him suitable wives, having vanquished many

assembled monarchs. Thou hast heard of it often. Sometime after, I was

engaged in a single combat with the (great) Rama. From fear of Rama, my

brother fled, the more so as his subject deserted him. During this

period, he became very much attached to his wives and accordingly had an

attack of phthisis. Upon his death, there was anarchy in the kingdom and

the chief of the gods poured not a drop of rain (on the realm).' The

subjects then, afflicted by fear of hunger, hastened to me and said, 'Thy

subjects are on the point of being exterminated. Be thou our king for the

sake of our good. Dispel this drought. Blessed be thou, O perpetuator of

Santanu's race. Thy subjects are being greatly afflicted by severe and

frightful maladies. Very few of them are still alive. It behoveth thee, O

son of Ganga, to save them. Dispel these tortures. O hero, cherish thy

subjects righteously. When thou art alive, let not the kingdom go to

destruction.' Hearing these words of theirs uttered in a weeping voice,

my heart was undisturbed. Remembering the behaviour of good, I desired to

maintain my vow. Then, O king, the citizens, my auspicious mother Kali

herself, our servants, the priests and the preceptors (of our house), and

many Brahmanas of great learning, all afflicted with great woe, solicited

me to occupy the throne.' And they said, 'When thou art alive, shall the

kingdom, ruled by Pratipa (of old), go to ruin? O thou of magnanimous

heart, be thou the king for our good.' Thus addressed by them, I joined

my hands together and, myself filled with grief and greatly afflicted, I

represented to them the vow I had made from filial respect. I repeatedly

informed them that for the sake of our race, I had vowed to live with

vital seed drawn up and foreswearing the throne. It was especially for my

mother, again, that I did so. I, therefore, begged them not to put me to

the yoke. I again joined my hands and conciliated my mother, saying, 'O

mother, begot by Santanu and being a member of Kuru's race, I cannot

falsify my promise.' I repeatedly told her this. And, O king, I said

further, It is for thee especially, O mother, that I took this vow; I am

verily thy servant and slave, O mother, thou that art distinguished for

parental affection.' Having begged my mother and the people thus, I then

solicited the great sage Vyasa for begetting children upon the wives of

my brother. Indeed, O king, both myself and my mother gratified that

Rishi. At last, O king, the Rishi granted our prayers in the matter of

the children. And he begot three sons in all, O best of Bharata's race.

Thy father was born blind, and in consequence of this congenital defect

of a sense, he could not become king. The high-souled and celebrated

Pandu became king. And when Pandu became king, his sons must obtain their

paternal inheritance. O sire, do not quarrel, give them half the kingdom.

When I am alive, what other man is competent to reign? Do not disregard

my words. I only wish that there should be peace amongst you. O sire, O

king, I make no distinction between thee and then (but love all of you

equally). What I have said unto thee represents also the opinion of thy

father, of Gandhari, and also of Vidura. The words of those that are old

should always be listened to. Do not disregard these words of mine. Do

not destroy all thou hast and the earth also.'"

SECTION CXLVIII

"Vasudeva said, 'After Bhishma had said these words, Drona, always

competent to speak, then addressed Duryodhana in the midst of the

(assembled) monarchs and said these words that are beneficial to thee.

And he said, 'O sire, as Pratipa's son, Santanu, was devoted to the

welfare of his race, and as Devavrata, otherwise called Bhishma was

devoted to the welfare of his race, so was the royal Pandu, that king of

the Kurus, who was firmly devoted to truth, who had his passions under

control, who was virtuous, of excellent vows, and attentive to all

duties. (Though king by right) that perpetuator of Kuru's race yet made

over the sovereignty to his elder brother, Dhritarashtra, endued with

great wisdom, and to his younger brother Kshattri (Vidura). And placing

this Dhritarashtra of unfading glory on the throne, that royal son of

Kuru's race went to the woods with his two wives. And that tiger among

men, Vidura, with great humility, placing himself in subjection to

Dhritarashtra, began to wait on him like a slave, fanning him with the

branch of a tender palm. And all the subjects then, O sire, duly tendered

their submission to king Dhritarashtra just as they had done to king

Pandu himself. And having made over the kingdom to Dhritarashtra and

Vidura, that conqueror of hostile cities, Pandu, wandered over the whole

earth. Always devoted to truth, Vidura then took charge of the finances,

gifts, superintendence of the servants (of the state), and the feeding of

all, while that conqueror of hostile cities, Bhishma, of mighty energy,

supervised the making of war and peace and the necessity of making or

withholding gifts to kings. When king Dhritarashtra of great strength was

on the throne, the high-souled Vidura was near him. Born in

Dhritarashtra's race how dost thou venture to bring about a disunion in

the family? Uniting with thy brothers (the Pandavas) enjoy all objects of

enjoyment. O king, I do not say this to you from cowardice, nor for the

sake of wealth. I am enjoying the wealth that Bhishma gave me, and not

thou, O best of kings. I do not desire, O king, to have from thee my

means of sustenance. Where Bhishma is, there Drona must be. Do what

Bhishma hath told thee. O grinder of foes, give unto the sons of Pandu

half the kingdom. O sire, I acted as their preceptor as much as thine.

Indeed, even as Aswatthaman is to me, so is Arjuna of white steeds. What

use is there of much declamation? Victory is there where righteousness

is.'

"Vasudeva continued, 'After Drona, of immeasurable energy, had said this,

the virtuous Vidura then, O king, who is devoted to truth, said these

words, turning towards his uncle (Bhishma) and looking at his face. And

Vidura said, 'O Devavrata, attend to the words I speak. This race of

Kuru, when it became extinct, was revived by thee. It is for this that

thou art indifferent to my lamentations now. In this our race, its stain

is this Duryodhana, whose inclinations are followed by thee, although he

is enslaved by avarice, and is wicked and ungrateful and deprived of his

senses by lust. The Kurus will certainly bear consequence of the acts of

that Duryodhana who transgresseth the command of his father, observant of

virtue and profit. O great king, act thou so that the Kurus may not

perish. Like a painter producing a picture, it was thou, O king, who

hadst caused me and Dhritarashtra to spring into life. The Creator,

having created creatures, destroys them again. Do not act like him.

Seeing before thy very eyes this extinction of thy race, be not

indifferent to it. If, however, thy understanding is gone in consequence

of the universal slaughter that is at hand, go then to the woods, taking

me and Dhritarashtra with thee. Otherwise, binding this very day wicked

Duryodhana that hath deceit for his wisdom, rule this kingdom with the

sons of Pandu guarding it around. Relent, O tiger among kings. A great

slaughter of the Pandavas, the Kurus, and of other kings of immeasurable

energy is before us.'

'Having said this, Vidura ceased, his heart overflowing with sorrow. And

reflecting on the matter, he began to draw repeated sighs. Then the

daughter of king Suvala, alarmed at the prospect of the destruction of a

whole race, said, from wrath, these words fraught with virtue and profit,

to cruel Duryodhana of wicked heart, in the presence of the assembled

monarchs, 'Let all the kings present in this royal assembly and let the

regenerate Rishis that form the other members of this conclave, listen

(to me) as I proclaim the guilt of thy sinful self backed by all thy

counsellors. The kingdom of the Kurus is enjoyable in due order of

succession. Even this hath always been the custom of our race. Of sinful

soul and exceedingly wicked in acts, thou seekest the destruction of the

Kuru kingdom by thy unrighteousness. Wise Dhritarashtra is in possession

of the kingdom, having Vidura of great foresight under him (as his

adviser). Passing over these two, why, O Duryodhana, dost thou, from

delusion, covet the sovereignty now? Even the high-souled king and

Kshattri, when Bhishma is alive, should both be subordinate to him.

Indeed, this foremost of men, this offspring of Ganga, the high-souled

Bhishma, in consequence of his righteousness, doth not desire the

sovereignty. It is for this reason that this invincible kingdom became

Pandu's. His sons, therefore, are masters today and no other. The

extensive kingdom, then by paternal right, belongeth to the Pandavas, and

their sons and grandsons in due order. Observing the customs of our race

and the rule with respect to our kingdom, we all fully accomplish that

which this high-souled and wise chief of the Kurus, Devavrata, firmly

adhering to truth, sayeth, 'Let this king (Dhritarashtra) and Vidura

also, at the command of Bhishma of great vows, proclaim the same thing.

Even that is an act that should be done by those that are well-wishers

(of this race). Keeping virtue in front, let Yudhishthira, the son of

Dharma, guided by king Dhritarashtra and urged by Santanu's son, rule for

many long years this kingdom of the Kurus lawfully obtainable by him.'"

SECTION CXLIX

"Vasudeva said, 'After Gandhari had said this, that ruler of men,

Dhritarashtra, then said these words to Duryodhana in the midst of the

(assembled) monarchs, 'O Duryodhana, listen, O son, to what I say, and

blessed be thou; do that if thou hast any respect for thy father. The

lord of creatures, Soma, was the original progenitor of the Kuru race.

Sixth in descent from Soma, was Yayati, the son of Nahusha. Yayati had

five best of royal sages as his sons. Amongst them, lord Yadu of mighty

energy was the eldest-born. Younger to Yadu was Puru, who, as our

progenitor, brought forth by Sarmistha the daughter of Vrishaparvan.

Yadu, O best of the Bharatas, was born of Devayani and, therefore, O

sire, was the daughter's son of Sukra, otherwise called Kavya, of

immeasurable energy. Endued with great strength and prowess, that

progenitor of the Yadavas, filled with pride and possessed of wicked

understanding, humiliated all the Kshatriyas. Intoxicated with pride of

strength, he obeyed not the injunctions of his father. Invincible in

battle, he insulted his father and brother. On this earth girt on four

sides by the sea, Yadu became all-powerful, and reducing all to

subjection, he established himself in this city called after the

elephant. His father Yayati, the son of Nahusha, enraged with him, cursed

that son of his, and, O son of Gandhari, even expelled him from the

kingdom. Angry Yayati also cursed those brothers of Yadu who were

obedient to that eldest brother of theirs, who was so proud of his

strength. And having cursed his these sons, that best of kings placed on

his throne his youngest son Puru who was docile and obedient to him. Thus

even the eldest son may be passed over and deprived of the kingdom, and

younger sons may, in consequence of their respectful behaviour to the

aged, obtain the kingdom. So also, conversant with every virtue there was

my father's grandfather, king Pratipa, who was celebrated over the three

worlds. Unto that lion among kings, who ruled his kingdom virtuously were

born three sons of great fame and resembling three gods. Of them, Devapi

was the eldest, Vahlika the next and Santanu of great intelligence, who,

O sire, was my grandfather, was the youngest. Devapi, endued with great

energy, was virtuous, truthful in speech, and ever engaged in waiting

upon his father. But that best of kings had a skin-disease. Popular with

both the citizens and the subjects of the provinces, respected by the

good, and dearly loved by the young and the old, Devapi was liberal

firmly adhering to truth, engaged in the good of all creatures, and

obedient to the instructions of his father as also of the Brahmanas. He

was dearly loved by his brother Vahlika as also the high-souled Santanu.

Great, indeed, was the brotherly love that prevailed between him and his

high-souled brothers. In course of time, the old and best of kings,

Pratipa, caused all preparations to be made according to the scriptures

for the installation of Devapi (on the throne). Indeed, the lord Pratipa

caused every auspicious preparation. The installation of Devapi, however,

was forbidden by the Brahmanas and all aged persons amongst the citizens

and the inhabitants of the provinces. Hearing that the installation of

his son was forbidden, the voice of the old king became choked with tears

and he began to grieve for his son. Thus, though Devapi was liberal,

virtuous, devoted to truth, and loved by the subjects, yet in consequence

of his skin-disease, he was excluded from his inheritance. The gods do

not approve of a king that is defective of a limb. Thinking of this,

those bulls among Brahmanas forbade king Pratipa to install his eldest

son. Devapi then, who was defective of one limb, beholding the king (his

father) prevented (from installing him on the throne) and filled with

sorrow on his account, retired into the woods. As regards Vahlika,

abandoning his (paternal) kingdom he dwelt with his maternal uncle.

Abandoning his father and brother, he obtained the highly wealthy kingdom

of his maternal grandfather. With Vahlika's permission, O prince, Santanu

of world-wide fame, on the death of his father (Pratipa), became king and

ruled the kingdom. In this way also, O Bharata, though I am the eldest,

yet being defective of a limb, I was excluded from the kingdom by

intelligent Pandu, no doubt, after much reflection. And Pandu himself,

though younger to me in age, obtained the kingdom and became king. At his

death, O chastiser of foes, that kingdom must pass to his sons. When I

could not obtain the kingdom, how canst thou covet it? Thou art not the

son of a king, and, therefore, hast no right to this kingdom. Thou,

however, desirest to appropriate the property of others. High-souled

Yudhishthira is the son of a king. This kingdom is lawfully his. Of

magnanimous soul, even he is the ruler and lord of this race of Kuru. He

is devoted to truth, of clear perception, obedient to the counsels of

friends, honest, loved by the subjects, kind to all well-wishers, master

of his passions, and the chastiser of all that are not good. Forgiveness,

renunciation, self-control, knowledge of the scriptures, mercy to all

creatures, competence to rule according to the dictates of virtue, of all

these attributes of royalty exist in Yudhishthira. Thou art not the son

of a king, and art always sinfully inclined towards thy relatives. O

wretch, how canst thou succeed in appropriating this kingdom that

lawfully belongeth to others? Dispelling this delusion, give half the

kingdom with (a share of the) animals and other possessions. Then, O

king, mayest thou hope to live for some time with thy younger brothers.'"

SECTION CXLX

"Vasudeva said, 'Though thus addressed by Bhishma, and Drona, and Vidura,

and Gandhari, and Dhritarashtra, that wicked wight could not yet be

brought to his senses. On the other hand, the wicked Duryodhana,

disregarding them all, rose (and left the assembly) with eyes red in

anger. And all the kings (invited by him), prepared to lay down their

lives, followed him behind. King Duryodhana then repeatedly ordered those

wicked-hearted rulers, saying, 'Today constellation Pushya is

ascendant--march ye (this very day) to Kurukshetra. Impelled by Fate,

those monarchs then, with their soldiers, gladly set out, making Bhishma

their generalissimo. Eleven Akshauhinis of troops have been, O King,

assembled for the Kauravas. At the head of that host, shineth Bhishma,

with the device of the palmyra on the banner of his car. In view,

therefore, of What hath happened, do now, O monarch, that which seemeth

to be proper. I have told thee, O king, everything that, O Bharata, that

was said by Bhishma, Drona, Vidura, Gandhari and Dhritarashtra, in my

presence. The arts beginning with conciliation were all, O king, employed

by me from desire of establishing brotherly feelings (between yourselves

and your cousins), for the preservation of this race, and for the growth

and prosperity of the (earth's) population. When conciliation failed, I

employed the art of (producing) dissensions and mentioned, ye Pandavas,

all your ordinary and extraordinary feats. Indeed, when Suyodhana showed

no respect for the conciliatory words, (I spoke), I caused all the kings

to be assembled together and endeavoured to produce dissension (amongst

them). Extraordinary and awful and terrible and superhuman indications,

O, Bharata, were then manifested by me. O lord, rebuking all the kings,

making a straw of Suyodhana, terrifying Radha's son and repeatedly

censuring Suvala's son for the gambling match of Dhritarashtra's sons,

and once again endeavouring to disunite all the kings by means of both

words and intrigues, I again had recourse to conciliation. For the unity

of Kuru's race and in view of the special requirements of the business

(at hand), I spoke also of gift. Indeed, I said, 'Those heroes, the sons

of Pandu, sacrificing their pride, will live in dependence on

Dhritarashtra, Bhishma and Vidura. Let the kingdom be given to thee. Let

them have no power. Let: it all be as the king (Dhritarashtra), as

Ganga's son (Bhishma) and as Vidura say for thy good. Let the kingdom be

thine. Relinquish but five villages (to the Pandavas). O best of kings,

without doubt they deserve to be supported by thy father. Though

addressed thus, that wicked soul do not still give you your share. I,

therefore, see that chastisement, and nothing else, is now the means that

should be employed against those sinful persons. Indeed, all those kings

have already marched to, Kurukshetra. I have now told thee everything

that had happened in the assembly of the Kurus. They will not, O son of

Pandu, give thee thy kingdom without battle. With death waiting before

them, they have all become the cause of a universal destruction.'"

SECTION CLI

"Vaisampayana said, 'Hearing these words of Janardana, king Yudhishthira

the Just, of virtuous soul, addressed his brothers in the presence of

Kesava and said, 'Ye have heard all that had happened in the court of the

assembled Kurus. Ye have also understood the words uttered by Kesava. Ye,

best of men, draw up, therefore, my troops now in battle-array in which

they are to fight. Here are seven Akshauhinis of troops assembled for our

victory. Hear the names of those seven celebrated warriors that would

lead those seven Akshauhinis. They are Drupada, and Virata, and

Dhristadyumna, and Sikhandin, and Satyaki, Chekitana, and Bhimasena of

great energy. Those heroes will be the leaders of my troops. All of them

are conversant with the Vedas. Endued with great bravery, all of them

have practised excellent vows. Possessed of modesty, all of them are

conversant with policy, and accomplished in war. Well-skilled in arrows

and weapons, all of them are competent in the use of every kind of

weapon. Tell us now, O Sahadeva, O son of Kuru's race, who that warrior,

is conversant with all kinds of battle-array, that may become the leader

of these seven and may also withstand in battle Bhishma who is like unto

a fire having arrows for its flames. Give us thy own opinion, O tiger

among men, as who is fit to be our generalissimo.'

"Sahadeva said, 'Closely related to us, sympathising with us in our

distress, endued with great might, conversant with every virtue, skilled

in weapons, and irresistible in battle, the mighty king of the Matsyas,

Virata, relying upon whom we hope to recover our share of the kingdom,

will be able to bear in battle both Bhishma and all those mighty

car-warriors.'

"Vaisampayana continued, 'After Sahadeva had said this, eloquent Nakula

then said these words, 'He that in years, in knowledge of scriptures, in

perseverance, in family and birth, is respectable; he that is endued with

modesty, strength, and prosperity; he that is well-versed in all branches

of learning; he that studied the science of weapons (with the sage

Bharadwaja); he, who is irresistible and firmly devoted to truth; he that

always challenges Drona and mighty Bhishma; he that belongs to one of the

foremost of royal houses; he that is a famous leader of hosts; he that

resembles a tree of hundred branches in consequence of sons and grandsons

that surround him; that king, who, with his wife, performed, moved by

wrath, the austerest of penances for the destruction of Drona; that hero,

who is an ornament of assemblies; that bull among monarchs who always

cherishes us like a father; that father-in-law of ours, Drupada, should

be our generalissimo. It is my opinion that he will be able to withstand

both Drona and Bhishma rushing to battle, for that king is the friend of

Angira's descendant Drona and is conversant with celestial weapons.'

'After the two sons of Madri had thus expressed their individual

opinions, Vasava's son, Savyasachin, who was equal to Vasava himself,

said these words, 'This celestial person of the hue of fire and endued

with mighty arms, who sprang into life through the power of ascetic

penances and the gratification of sages; who issued from the sacrificial

fire-hole armed with bow and sword, accoutred in armour of steel, mounted

on a car unto which were yoked excellent steeds of the best breed, and

the clatter of whose car-wheels was as deep as the roar of mighty masses

of clouds; this hero endued with that energy and strength and resembling

the very lion in his frame of body and prowess, and possessed of leonine

shoulders, arms, chest, and voice like the lion's roar; this hero of

great effulgence; this warrior of handsome brows, fine teeth, round

cheeks, long arms, of stout make, excellent thighs, large expansive eyes,

excellent legs, and strong frame; this prince who is incapable of being

penetrated by weapons of any kind, and who looks like an elephant with

rent temples; this Dhrishtadyumna, truthful in speech, and with passions

under control, was born for the destruction of Drona. It is this

Dhrishtadyumna, I think, that will be able to bear Bhishma's arrows which

strike with the vehemence of the thunderbolt and look like snakes with

blazing mouths, which resemble the messengers of Yama in speed, and fall

like flames of fire (consuming everything they touch), and which were

borne before by Rama alone in battle. I do not, O king, see the man

except Dhrishtadyumna, who is able to withstand Bhishma of great vows.

This is just what I think. Endued with great lightness of hand and

conversant with all the modes of warfare, accoutred in coat of mail that

is incapable of being penetrated by weapons, this handsome hero,

resembling the leader of a herd of elephants, is according to my opinion,

fit to be our generalissimo.'

"Bhima then said, 'That son of Drupada, Sikhandin, who is born for the

destruction of Bhishma, as is said, 'O king, by the sages and Siddhas

assembled together, whose form on the field of battle, while displaying

celestial weapons, will be seen by men to resemble that of the

illustrious Rama himself, I see not, O king, the person who is able to

pierce with weapons that Sikhandin, when he is stationed for battle on

his car, accoutred in mail. Except the heroic Sikhandin, there is no

other warrior who is able to slay Bhishma in single combat. It is for

this, O king, that I think Sikhandin is fit to be our generalissimo.'

"Yudhishthira said, 'O sire, the strength and weakness, might and

feebleness, of everything in the universe, and the intentions of every

person here, are well-known to virtuous Kesava. Skilled or unskilled in

weapons, old or young, let him be the leader of my forces, who may be

indicated by Krishna of Dasarha's race. Even he is the root of our

success or defeat. In him are our lives, our kingdom, our prosperity and

adversity, our happiness and misery. Even he is the Ordainer and Creator.

In him is established the fruition of our desires. Let him, therefore, be

the leader of our host, who may be named by Krishna. Let that foremost of

speakers say, for the night approacheth. Having selected our leader,

worshipped our weapons with offerings of flowers and perfumes, we will,

at day-break, under Krishna's orders march to the field of battle!'

"Vaisampayana continued, 'Hearing these words of the intelligent king,

Yudhishthira the Just, the lotus-eyed Krishna said, eyeing Dhananjaya,

the white, O king, I fully approve of all those powerful warriors whom ye

have named for becoming the leaders of thy troops. All of them are

competent to withstand thy foes. Indeed, they can frighten Indra himself

in great battle, let alone the covetous and wicked-minded sons of

Dhritarashtra. O thou of mighty arms, for thy good I made great efforts

to prevent the battle by bringing about peace. By that we have been freed

from the debt we owed to virtue. Fault-finding persons will not be able

to reproach us for anything. Foolish Duryodhana, destitute of

understanding, regardeth himself as skilled in weapons, and though really

weak thinketh himself to be possessed of strength. Array thy troops soon,

for slaughter is the only means by which they can be made to yield to our

demands. Indeed, the sons of Dhritarashtra will never be able to keep

their ground when they will behold Dhananjaya with Yuyudhana as his

second, and Abhimanyu, and the five sons of Draupadi, and Virata, and

Drupada, and the other kings of fierce prowess,--all lords of

Akshauhinis. Our army is possessed of great strength, and is invincible

and incapable of being withstood. Without doubt, it will slay the

Dhartarashtra host. As regards our leader, I would name that chastiser of

foes, Dhrishtadyumna.'"

SECTION CLII

"Vaisampayana said, 'When Krishna had said this, all the monarchs there

were filled with joy. And the shout sent forth by those delighted kings

was tremendous. And the troops began to move about with great speed,

saying, 'Draw up, Draw up.' And the neighing of steeds and roars of

elephants and the clatter of car-wheels and the blare of conchs and the

sound of drums, heard everywhere, produced a tremendous din. And teeming

with cars and foot-soldiers and steeds and elephants, that invincible

host of the marching Pandavas moving hither and thither, donning their

coats of mail, and uttering their war-cries, looked like the impetuous

current of the Ganga when at its full, agitated with fierce eddies and

waves. And in the van of that host marched Bhimasena, and the two sons of

Madri encased in their coats of mail, and Subhadra's son and the five

sons of Draupadi and Dhrishtadyumna of Prishata's race. And the

Prabhadrakas and the Panchalas marched behind Bhimasena. And the din made

by the marching hosts, filled with joy, was like unto the roars of the

deep when the tide is highest on the day of the new moon. Indeed, the

tumult was such that it seemed to reach the very heavens. And capable of

breaking hostile ranks, those warriors cased in armour marched thus,

filled with joy. And Kunti's son, king Yudhishthira, amongst them

marched, taking with him the cars and other vehicles for transport, the

food-stores and fodder, the tents, carriages, and draught-cattle, the

cash-chests, the machines and weapons, the surgeons and physicians, the

invalids, and all the emaciated and weak soldiers, and all the attendants

and camp-followers. And truthful Draupadi, the princess of Panchala,

accompanied by the ladies of the household, and surrounded by servants

and maids, remained at Upaplavya. And causing their treasure and ladies

to be guarded by bodies of soldiers, some of whom were placed as

permanent lines of circumvallation and some ordered to move about at a

distance from this line, the Pandavas set out with their mighty host. And

having made presents of kine and gold to the Brahmanas, who walked around

them and uttered blessings, the sons of Pandu commenced the march on

their cars decked with jewels. And the princes of Kekaya, and

Dhrishtaketu, and the son of the king of the Kasis, and Srenimat, and

Vasudana, and the invincible Sikhandin, all hale and hearty, cased in

armour and armed with weapons and decked with ornaments, marched behind

Yudhishthira, keeping him in their centre. And in the rear, were Virata,

Yajnasena's son of the Somaka race (Dhrishtadyumna), Susarman,

Kuntibhoja, Dhrishtadyumna's sons, forty thousand cars, five times as

much cavalry, infantry ten times more numerous (than the last), and sixty

thousand elephants. And Anadhrishti, and Chekitana and Dhrishtaketu and

Satyaki all marched, surrounding Vasudeva and Dhananjaya. And reaching

the field of Kurukshetra with their forces in battle-array, those

smiters, the sons of Pandu, looked like roaring bulls. And entering the

field, those chastisers of foes blew their conchs. And Vasudeva and

Dhananjaya also blew their conchs. And hearing the blare of the conch

called Panchajanya, which resembled the roll of the thunder, all the

warriors (of the Pandava army) were filled with joy. And the leonine

roars of those warriors, endued with lightness of hand and speed of

motion, mingling with the blare of conchs and beat of Drums, made the

whole earth, the welkin, and the oceans resound therewith.'"

SECTION CLIII

"Vaisampayana said, 'King Yudhishthira then caused his troops to encamp

on a part of the field that was level, cool, and abounding with grass and

fuel. Avoiding cemeteries, temples and compounds consecrated to the

deities, asylums of sages, shrines, and other sacred plots. Kunti's

high-souled son, Yudhishthira, pitched his camp on a delightful, fertile,

open and sacred part of the plain. And rising up, again, after his

animals had been given sufficient rest, the king set out joyously

surrounded by hundreds and thousands of monarchs. And Kesava accompanied

by Partha began to move about, scattering numerous soldiers of

Dhritarashtra (kept as outposts). And Dhrishtadyumna of Prishata's race

and that mighty car-warrior of great energy, viz., Yuyudhana, otherwise

called Satyaki, measured the ground for the encampment. And arrived, O

Bharata, at the holy Hiranwati which flows through Kurukshetra, which was

filled with sacred water, and whose bed was divested of pointed pebbles

and mire, and which was regarded as an excellent tirtha, Kesava caused a

moat to be excavated there, and for its protection stationed a sufficient

number of troops with proper instructions. And the rules that were

observed in respect of the tents of the high-souled Pandavas, were

followed by Kesava in the matter of the tents he caused to be set up for

the kings (that came as their allies). And, O monarch, costly tents,

incapable of being attacked, apart from one another, were, by hundreds

and thousands, set up for those kings on the surface of the earth, that

looked like palatial residences and abounded with fuels and edibles and

drinks. And there were assembled hundreds upon hundreds of skilled

mechanics, in receipt of regular wages and surgeons and physicians,

well-versed in their own science, and furnished with every ingredient

they might need. And king Yudhishthira caused to be placed in every

pavilion large quantities, high as hills, of bow-strings and bows and

coats of mail and weapons, honey and clarified butter, pounded lac,

water, fodder of cattle, chaff and coals, heavy machines, long shafts,

lances, battleaxes, bow-staffs, breast-plates, scimitars and quivers. And

innumerable elephants cased in plates of steel with prickles thereon,

huge as hills, and capable of fighting with hundreds and thousands, were

seen there. And learning that the Pandavas had encamped on that field,

their allies, O Bharata, with their forces and animals, began to march

thither. And many kings who had practised Brahmacharya vows, drunk

(consecrated) Soma and had made large presents to Brahmanas at

sacrifices, came there for the success of the sons of Pandu.'"

SECTION CLIV

"Janamejaya said, 'Hearing that Yudhishthira had, with his troops marched

from the desire of battle and encamped on Kurukshetra, protected by

Vasudeva, and aided by Virata and Drupada with their sons, and surrounded

by the Kekayas, the Vrishnis, and other kings by hundreds, and watched

over by numerous mighty car-warriors, like the great Indra himself by the

Adityas, what measures were concerted by king Duryodhana? O high-souled

one, I desire to hear in detail all that happened in Kurujangala on that

frightful occasion. The son of Pandu, with Vasudeva and Virata and

Drupada and Dhrishtadyumna, the Panchala prince and that mighty

car-warrior Sikhandin and powerful Yudhamanyu, incapable of being

resisted by the very gods, might trouble the deities themselves in battle

with Indra at their head. I, therefore, desire to hear in detail, O thou

that art possessed of wealth of asceticism, all the acts of the Kurus and

the Pandavas as they had happened.'

"Vaisampayana said, 'When he of Dasarha's race had departed (from the

Kuru court), king Duryodhana, addressing Karna and Dussasana and Sakuni,

said these words, 'Kesava hath gone to the sons of Pritha, without having

been able to achieve his object. Filled with wrath as he is, he will

surely stimulate the Pandavas. A battle between myself and Pandavas is

much desired by Vasudeva. Bhimasena and Arjuna are ever of the same mind

with him. Yudhishthira, again, is very much under the influence of

Bhimasena. Before this, Yudhishthira with all his brothers was persecuted

by me. Virata and Drupada whom I had waged hostilities with, obedient to

Vasudeva, both of them have become the leaders of Yudhishthira's host.

The battle, therefore, that will take place, will be a fierce and

terrific one. Casting off all sloth, cause every preparation to be made

for the encounter. Let the kings (my allies) pitch their tents by

hundreds and thousands on Kurukshetra, all of which must be spacious,

incapable of being approached by enemies, near enough to places abounding

with water and fuel, in such positions that the communications thereto

for sending supplies may not be stopped at any time by the foe,--full of

weapons of diverse kinds, and decked with streamers and flags. Let the

road from our city to the camp be made level for their march. Let it be

proclaimed this very day, without loss of time, that our march will

commence tomorrow.' (Hearing these words of the king), they said, 'So be

it,'--and when the morrow came, those high-souled persons did everything

they had been commanded to do for the accommodation of the monarchs. And

all those monarchs (meanwhile), hearing the king's command, rose up from

their costly seats, with wrath having the foe for its objects. And they

began to slowly rub their mace-like arms, blazing with bracelets of gold,

and decked with the paste of sandal and other fragrant substances. And

they also commenced, with those lotus-like hands of theirs, to wear their

head-gears and lower and upper garments and diverse kinds of ornaments.

And many foremost of car-warriors began to superintend the furnishing of

their cars, and persons conversant with horse-lore began to harness their

steeds, while those versed in matters relating to elephants began to

equip those huge animals. And all those warriors began to wear diverse

kinds of beautiful armour made of gold, and arm themselves with diverse

weapons. And the foot-soldiers began to take up various kinds of arms and

case their bodies in various kinds of armour decorated with gold. And, O

Bharata. the city of Duryodhana then, filled as it was with rejoicing

millions, wore the bright aspect of a festive occasion. And, O king, the

Kuru capital at the prospect of battle looked like the ocean on the

appearance of the moon, with the vast crowds of humanity representing its

waters with their eddies; the cars, elephants, and horses representing

its fishes; the tumult of conchs and drums, its roar; the

treasure-chests, its jewels and gems; the diverse kinds of ornaments and

armour its waves; the bright weapons its white foam; the rows of houses

the mountains on its beach; and the roads and shops, like lakes!'"

SECTION CLV

"Vaisampayana said, 'Recollecting the words spoken by Vasudeva,

Yudhishthira once more addressed that scion of Vrishni's race, saying,

'How, O Kesava, could wicked Duryodhana say it? O thou of unfading glory,

what should we do in view of the occasion that hath come? By acting in

what way may we keep on the track of our duty? Thou, O Vasudeva, art

acquainted with the views of Duryodhana, Karna, and Sakuni, the son of

Suvala. Thou knowest also what views are entertained by myself and my

brothers. Thou hast heard the words uttered by both Vidura and Bhishma. O

thou of great wisdom, thou hast also heard in their entirety the words of

wisdom spoken by Kunti. Overlooking all these, tell us, O thou of mighty

arms, after reflection, and without hesitation, what is for our good.'

"Hearing these words of king Yudhishthira the Just, that were fraught

with virtue and profit. Krishna replied, in a voice deep as that of the

clouds or cymbals, saying, 'Responding to his advantage and consistent

with both virtue and profit, those words that were uttered by me in the

Kuru court found no response in the Kuru prince Duryodhana with whom

deceit supplieth the place of wisdom. That wretch of wicked understanding

listeneth not in the least to the counsels of Bhishma or Vidura or mine.

He transgresseth everybody. He wisheth not to earn virtue, nor doth he

wish for fame. That wicked-souled wight, relying upon Karna, regardeth

everything as already won. Indeed, Suyodhana of wicked heart and sinful

in his resolves, even ordered my incarceration but he did not, however,

obtain the fruition of that wish. Neither Bhishma nor Drona said anything

on that subject. Indeed, all of them follow Duryodhana, except Vidura, O

thou of unfading glory, Sakuni, the son of Suvala, and Karna, and

Dussasana, all equally foolish, gave foolish and vindictive Duryodhana

much improper advice regarding thee. Indeed, what use is there in my

repeating to thee all that the Kuru prince hath said? In brief, that

wicked-souled wight beareth no good will towards thee. Not even in all

these kings together, that form thy army, is that measure of sinfulness

and wickedness which resideth in Duryodhana alone. As regards ourselves,

we do not desire to make peace with the Kauravas by abandoning our

property. War, therefore, is that which should now take place.'

"Vaisampayana continued, 'Hearing these words uttered by Vasudeva, all

the kings (there present), O Bharata, without saying anything, looked at

Yudhishthira's face. And Yudhishthira, understanding the intention of

those monarchs, said, with Bhima and Arjuna and the twins, 'Draw up the

troops in battle array.' And the word of command having been passed, a

great uproar rose amongst the Pandava army and all the soldiers were

filled with joy. King Yudhishthira the Just, however, beholding the

(impending) slaughter of those that deserved not to be slain, began to

sigh deeply, and addressing Bhimasena and Vijaya, said, 'That for the

sake of which I accepted an exile into the woods and for which I suffered

so much misery, that great calamity overtaketh us of a set purpose. That

for which we strove so much leaveth us as if on account of our very

striving. On the other hand, a great distress overtaketh us, although we

did nothing to invite it. How shall we fight with those reverend

superiors (of ours) whom we on no account can slay? What kind of victory

shall we achieve by slaying our preceptors of venerable age?'

"Hearing these words of king Yudhishthira the Just, Savyasachin repeated

to his elder brother all those words that Vasudeva had said. And

addressing Yudhishthira, Arjuna continued, 'Thou hast, O king, certainly

understood all the words spoken by Kunti and Vidura, that were repeated

to thee by Devaki's son. I know it for certain that neither Vidura nor

Kunti would say anything that is sinful. Besides this, O son of Kunti, we

cannot withdraw without engaging in battle.'

"Hearing this speech of Savyasachin, Vasudeva also said unto Partha, 'It

is even so (as thou hast said). The sons of Pandu then, O great king,

made up their minds for war, and passed that night with their soldiers in

great happiness.'"

SECTION CLVI

"Vaisampayana said, 'After that night had passed away, king Duryodhana, O

Bharata, distributed (in proper order) his eleven Akshauhinis of troops.

And arranging his men, elephants, cars, and steeds, into three classes,

viz., superior, middling, and inferior, the king distributed them amongst

his divisions (by placing them in the van, centre, and rear of the

ranks). And furnished with timber and planks for repairing the damages

their cars might sustain in the press of battle, with large quivers borne

on cars, with tiger-skins and other stiff leather for enveloping the

sides of cars, with barbed javelins to be hurled by the hand, with

quivers borne on the backs of steeds and elephants, with long-handled

spears of iron and missiles, with quivers borne on the backs of

foot-soldiers with heavy clubs of woods, with flagstaffs and banners,

with long heavy shafts shot from bows, with diverse kinds of nooses and

lassoes, with armour of various kinds, with short-pointed clubs of wood,

with oil, treacle, and sand, with earthen pots filled with poisonous

snakes, with pulverised lac and other inflammable matter, with short

spears furnished with tinkling bells, with diverse weapons of iron, and

machines, for hurling hot treacle, water, and stones, with whistling

clubs of hard wood, with wax and heavy mallets, with clubs of wood having

iron spikes, with plough-poles and poisoned darts, with long syringes for

pouring warm treacle and planks of cane, with battle-axes and forked

lances with spiked gauntlets, with axes and pointed iron-spikes, with

cars having their sides covered with skins of tigers, and leopards, with

sharp-edged circular planks of wood, with horns, with javelins and

various other weapons of attack, with axes of the kuthara species, and

spades, with cloths steeped in oil, and with clarified butter, the

divisions of Duryodhana, glittering with robes embroidered with gold and

decked with various kinds of jewels and gems and consisting of warriors

endued with handsome persons, blazed forth like fire. And cased in coats

of mail and well-skilled in weapons, accomplished in horse-lore, brave

persons of good birth were employed as car-drivers. And all the cars were

furnished with various drugs, and with horses having rows of bells and

pearls on their heads, and with banners and flagstaffs, and with

ornaments gracing their steeples and turrets and with shields, swords,

and lances, and javelins and spiked maces. And unto each of those cars

were yoked four steeds of the best breed. And upon each of them were kept

a hundred bows. And each car had one driver in charge of the couple of

steeds in front, and two drivers in charge of the couple of steeds

attached to the wheels on the two sides. And both of the last-mentioned

drivers were skilled car-warriors, while the car-warrior himself was also

skilled in driving steeds. And thousands of cars thus furnished and

decked with gold, and protected like fortified town and incapable of

being conquered by foes, were stationed on all sides. And the elephants

also were furnished with rows of bells and pearls and decked with diverse

ornaments. And on the back of each of those animals, mounted seven

warriors. And in consequence of such accoutrements those animals looked

like hills graced with jewels. And amongst the seven, two were armed with

hooks, two were excellent bowmen, two were first-rate swords-men, and

one, O king, was armed with a lance and trident. And, O king, the army of

the illustrious Kuru king, teemed with innumerable infuriate elephants,

bearing on their backs loads of weapons and quivers filled with arrows.

And there were also thousands of steeds ridden by brave soldiers

accoutred in mail, decked in ornaments, and furnished with flags. And

numbering in hundreds and thousands, all those steeds were free from the

habit of scratching the ground with their forehoofs. And they were all

well-trained, and decked with ornaments of gold, and exceedingly obedient

to their riders. And of foot-soldiers, there were hundreds of thousands

of diverse mien, accoutred in armours of diverse kinds and armed also

with weapons of diverse species, and decked with golden ornaments. And

unto each car, were assigned ten elephants, and unto each elephant ten

horses, and unto each horse ten foot-soldiers, as protectors. Again, a

large body of troops was kept as a reserve for rallying the ranks that

would be broken. And this reserve consisted of cars, unto each of which

were attached fifty elephants; and unto each elephant were attached a

hundred horses; and unto each horse were attached seven foot-soldiers.

Five hundred cars, as many elephants (fifteen hundred horses, and two

thousand five hundred foot-soldiers) constitute a Sena. Ten Senas

constitute a Pritana; and ten Pritanas, a Vahini. In common parlance,

however, the words Sena, Vahini, Pritana, Dhwajini, Chamu, Akshauhini,

and Varuthini are used in the same sense.

'It was thus that the intelligent Kaurava arrayed his force. Between the

two sides, the total number was eighteen Akshauhinis. Of this, the

Pandava force consisted of seven Akshauhinis, while the Kaurava force

consisted of ten Akshauhinis and one more. Five times fifty men

constitute a Patti. Three Pattis make a Senamukha or Gulma. Three Gulmas

make a Gana. In Duryodhana's army, there were thousands and hundred of

such Ganas consisting of warriors capable of smiting (the foe) and

longing for battle. And the mighty-armed king Duryodhana, selecting from

among them brave and intelligent warriors, made them the leaders of his

troops. And placing an Akshauhini of troops under each of those best of

men, viz., Kripa, Drona, Salya, Jayadratha, the king of the Sindhus,

Sudakshina the ruler of the Kamvojas, Kritavarman, Drona's son

(Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the

mighty Vahlika, the king used to bring them daily before him and at all

hours, and speak to them. And he repeatedly offered them worship before

his very eyes. And thus appointed, all warriors, with all their

followers, became desirous of doing what was most agreeable to the king.'"

SECTION CLVII

"Vaisampayana said, Dhritarashtra's son, accompanied by all the kings,

then addressed Bhishma, son of Santanu, and with joined hands said these

words, 'Without a commander, even a mighty army is routed in battle like

a swarm of ants. The intelligence of two persons can never agree.

Different commanders, again, are jealous of one another as regards their

prowess. O thou of great wisdom, it is heard (by us) that (once on a

time) the Brahmanas, raising a standard of Kusa grass, encountered in

battle the Kshatriyas of the Haihaya clan endued with immeasurable

energy. O grandsire, the Vaisyas and the Sudras followed the Brahmanas,

so that all the three orders were on one side, while those bulls among

the Kshatriyas were alone on the other. In the battles, however, that

ensued, the three orders repeatedly broke, while the Kshatriyas, though

alone, vanquished large army that was opposed to them. Then those best of

Brahmanas enquired of the Kshatriyas themselves (as to the cause of

this). O grandsire, those that were virtuous among the Kshatriyas

returned the true answer to the enquirers, saying, 'In battle we obey the

orders of one person endued with great intelligence, while ye are

disunited from one another and act according to your individual

understanding.' The Brahmanas then appointed one amongst themselves as

their commander, who was brave and conversant with the ways of policy.

And they then succeeded in vanquishing the Kshatriyas. Thus people always

conquer their foes in battle who appoint a skilled, brave, and sinless

commander, observing the good of the forces under him. As regards thee,

thou art equal to Usanas himself, and always seekest my good. Incapable

of being slain, thou art, again devoted to virtue. Be thou, therefore,

our commander. Like the sun among all luminaries, like the moon unto all

delicious herbs, like Kuvera among the Yakshas, like Vasava among the

gods, like Meru among mountains, Suparna among the birds, Kumara among

the gods, Havyavaha among Vasus, thou art amongst ourselves. Like the

gods protected by Sakra, ourselves, protected by thee, will assuredly

become invincible by the very gods. Like Agni's son (Kumara) at the head

of the gods, march thou at our head, and let us follow thee like calves

following the lead of a mighty bull.'

"Bhishma said, 'O mighty-armed one, it is even so, 'O Bharata, as thou

sayest. But the Pandavas are as dear to me as ye yourselves. Therefore, O

king, I should certainly seek their good as well, although I shall

certainly fight for thee, having given thee a pledge (before) to that

effect. I do not see the warrior on earth that is equal to me, except

that tiger among men, Dhananjaya, the son of Kunti. Endued with great

intelligence, he is conversant with innumerable celestial weapons. That

son of Pandu, however, will never fight with me openly. With the power of

my weapons, I can, in a trice, destroy this universe consisting of gods,

Asuras, Rakshasas, and human beings. The sons of Pandu, however, O king,

are incapable of being exterminated by me. I shall, therefore, slay every

day ten thousand warriors. If, indeed, they do not slay me in battle

first, I will continue to slaughter their forces thus. There is another

understanding on which I may willingly become the commander of thy

forces. It behoveth thee to listen to that. O lord of earth, either Karna

should fight first, or I will fight first. The Suta's son always boasts

of his prowess in battle, comparing it with mine.'

"Karna said, 'As long as Ganga's son liveth, O king, I shall never fight.

After Bhishma is slain, I shall fight with the wielder of Gandiva.'

"Vaisampayana continued, 'After this, Dhritarashtra's son duly made

Bhishma the commander of his force, distributing large presents. And

after, his installation in the command, he blazed forth with beauty. And

at the king's behest, musicians cheerfully played upon drums and blew

conchs by hundreds and thousands. And numerous leonine roars were sent

forth and all the animals in the camp uttered their cries together. And

although the sky was cloudless, a bloody shower fell and made the ground

miry. And fierce whirl-winds, and earthquakes, and roars of elephants,

occurring, depressed the hearts of all the warriors. Incorporeal voices

and flashes of meteoric falls were heard and seen in the welkin. And

jackals, howling fiercely, foreboded great calamity. And, O monarch,

these and a hundred other kinds of fierce portents made their appearance

when the king installed Ganga's son in the command of his troops. And

after making Bhishma--that grinder of hostile hosts--his general, and

having also caused by abundant gifts of kine and gold to the Brahmanas to

pronounce benedictions on him, and glorified by those benedictions, and

surrounded by his troops, and with Ganga's son in the van, and

accompanied by his brothers, Duryodhana marched to Kurukshetra with his

large host. And the Kuru king, going over the plain with Karna in his

company, caused his camp to be measured out on a level part, O monarch,

of that plain. And the camp, pitched on a delightful and fertile spot

abounding with grass and fuel, shone like Hastinapura itself.'"

SECTION CLVIII

"Janamejaya said, 'When Yudhishthira heard that Bhishma, the high-souled

son of Ganga, the foremost of all wielders of weapons, the grandsire of

the Bharatas, the head of all the kings, the rival of Vrihaspati in

intellect, resembling the ocean in gravity, the mountains of Himavat in

calmness, the Creator himself in nobleness, and the sun in energy, and

capable of slaying hostile hosts like great Indra himself by showering

his arrows, was installed, till his removal by death, in the command of

the Kuru army on the eve of the great sacrifice of battle, terrific in

its mien and capable of making one's hairs stand on their ends, what did

that mighty-armed son of Pandu, that foremost of wielders of weapons,

say? What also did Bhima and Arjuna say? And what too did Krishna say?'

"Vaisampayana said, 'When news was received of this, Yudhishthira endued

with great intelligence and well-acquainted with what should be done in

view of dangers and calamities summoned all his brothers and also the

eternal Vasudeva (to his presence). And that foremost of speakers then

said in a mild voice, 'Make your rounds among the soldiers, and remain

carefully, casing yourselves in mail. Our first encounter will be with

our grandsire. Look ye for (seven) leaders for the seven Akshauhinis of

my troops.'

"Krishna said, 'Those words of grave import, which, O bull of the Bharata

race, it behoveth thee to utter on an occasion like this, have, indeed,

been uttered by thee. Even this, O mighty armed one, is what I also like.

Let therefore, that be done which should be done next. Let, indeed, seven

leaders be selected for thy army.'

"Vaisampayana continued, 'Summoning then those warriors eager for battle,

viz., Drupada and Virata, and that bull of Sini's race, and

Dhrishtadyumna the prince of Panchala, and king Dhrishtaketu, and prince

Shikhandi of Panchala, and Sahadeva, the ruler of the Magadhas,

Yudhishthira duly appointed them in the command of his seven divisions.

And above them all was placed in command of all the troops that

Dhrishtadyumna who had sprung from the blazing (sacrificial) fire for the

destruction of Drona. And Dhananjaya, of curly hair, was made the leader

of all those high-souled leaders. And handsome Janardana endued with

great intelligence, he who was the younger brother of Sankarshana, was

chosen as the guide of Arjuna and the driver of his steeds.'

"And beholding that a very destructive battle was about to take place,

there came, O king, into the Pandava encampment, Halayudha, accompanied

by Akrura, and Gada and Samva, and Uddhava, and Rukmini's son

(Pradyumna), and Ahuka's sons, and Charudeshna, and others. And

surrounded and guarded by those foremost warriors of the Vrishni race,

resembling a herd of mighty tigers, like Vasava in the midst of the

Maruts, the mighty-armed and handsome Rama, attired in garments of blue

silk and resembling the peak of the Kailasa mountain, and endued with the

sportive gait of the lion and possessed of eyes having their ends

reddened with drink, came there (at such a time). And beholding him, king

Yudhishthira the Just, and Kesava of great effulgence, and Pritha's son

Vrikodara of terrible deeds, and (Arjuna) the wielder of Gandiva, and all

the other kings that were, rose from their seats. And they all offered

worship unto Halayudha as he came to that place. And the Pandava king

touched Rama's hands with his own. And that chastiser of foes, Halayudha,

in return, accosting them all with Vasudeva at their head, and saluting

(respectfully) both Virata and Drupada who were senior in years, sat down

on the same seat with Yudhishthira. And after all the kings had taken

their seats, Rohini's son, casting his eyes on Vasudeva, began to speak.

And he said, 'This fierce and terrible slaughter is inevitable. It is,

without doubt, a decree of fate, and I think that it cannot be averted.

Let me hope, however, to behold all of you, with your friends, come

safely out of this strife, with sound bodies and perfectly hale. Without

doubt, all the Kshatriyas of the world that are assembled together have

their hour come. A fierce melee covering with a mire of flesh and blood

is sure to take place. I said unto Vasudeva repeatedly in private, 'O

slayer of Madhu, unto those that bear equal relationship to us, observe

thou an equal behaviour. As are the Pandavas to us, even so is king

Duryodhana. Therefore, give him also the same aid. Indeed, he repeatedly

soliciteth it. For thy sake, however, the slayer of Madhu regarded not my

words. Looking at Dhananjaya, he hath with his whole heart, been devoted

to your cause. Even this is what I certainly think, viz., that the

victory of the Pandavas is sure, for Vasudeva's wish, O Bharata, is even

so. As regards myself, I dare not cast my eyes on the world without

Krishna (on my side). It is for this that I follow whatever Krishna

seeketh to achieve. Both of these heroes, well-skilled in encounter with

the mace, are my disciples. My affection, therefore, for Bhima is equal

to that for king Duryodhana. For these reasons, I shall now repair to the

tirtha of the Saraswati for ablutions, for I shall not be able to behold

with indifference the destruction of the Kauravas.

"Having said this, the mighty-armed Rama, obtaining the leave of the

Pandavas, and making the slayer of Madhu desist (from following him

farther), set out on his journey for the sacred waters.'"

SECTION CLIX

"Vaisampayana said, 'About this time, there came into the Pandava camp

Bhishmaka's son, foremost among all persons of truthful resolution, and

known widely by the name of Rukmi. The high-souled Bhishmaka, who was

otherwise called king Hiranyaroman, was the friend of Indra. And he was

most illustrious among the descendants of Bhoja and was the ruler of the

whole southern country. And Rukmi was a disciple of that lion among the

Kimpurushas who was known by the name of Drona, having his abode on the

mountains of Gandhamadana. And he had learnt from his preceptor the whole

science of weapons with its four divisions. And that mighty-armed warrior

had obtained also the bow named Vijaya of celestial workmanship,

belonging to the great Indra, and which was equal to Gandiva in energy

and to also Sarnga (held by Krishna). There were three celestial bows

owned by the denizens of heaven, viz., Gandiva owned by Varuna, the bow

called Vijaya owned by Indra, and that other celestial bow of great

energy said to have been owned by Vishnu. This last (Sarnga), capable of

striking fear into the hearts of hostile warriors, was held by Krishna.

The bow called Gandiva was obtained by Indra's son (Arjuna) from Agni on

the occasion of the burning of Khandava, while the bow called Vijaya was

obtained from Drona by Rukmi of great energy. Baffling the nooses of Mura

and slaying by his might that Asura, and vanquishing Naraka, the son of

the Earth, Hrishikesa, while recovering the begemmed ear-rings (of

Aditi), with sixteen thousand girls and various kinds of jewels and gems,

obtained that excellent bow called Sarnga. And Rukmi having obtained the

bow called Vijaya whose twang resembled the roar of the clouds came to

the Pandavas, as if inspiring the whole universe with dread. Formerly,

proud of the might of his own arms, the heroic Rukmi could not tolerate

the ravishment of his sister Rukmini by wise Vasudeva. He had set out in

pursuit, having sworn that he would not return without having slain

Janardana. And accompanied by a large army consisting of four kinds of

forces that occupied (as it marched) a very large portion of the earth,

accoutred in handsome coats of mail and armed with diverse weapons and

resembling the swollen current of the Ganga, that foremost of all

wielders of weapons set out in pursuit of Vasudeva of Vrishni's race. And

having come up to him of Vrishni's race who was lord and master of

everything obtainable by ascetic austerities, Rukmi, O king, was

vanquished and covered with shame. And for this he returned not to (his

city) Kundina. And on the spot where that slayer of hostile heroes was

vanquished by Krishna, he built an excellent city named Bhojakata. And, O

king, that city filled with large forces and teeming with elephants,

steeds., is widely known on the earth by that name. Endued with great

energy, that hero, cased in mail and armed with bows, fences, swords and

quivers, quickly entered the Pandava camp, surrounded by an Akshauhini of

troops. And Rukmi entered that vast army, under a standard effulgent as

the sun, and made himself known to the Pandavas, from desire of doing

what was agreeable to Vasudeva. King Yudhishthira, advancing a few steps,

offered him worship. And duly worshipped and eulogised by the Pandavas,

Rukmi saluted them in return and rested for a while with his troops. And

addressing Dhananjaya, the son of Kunti in the midst of the heroes there

assembled, he said, 'If, O son of Pandu, thou art afraid, I am here to

render thee assistance in the battle. The assistance I will give thee

will be unbearable by thy foes. There is no man in this world who is

equal to me in prowess. I will slay those foes of thine whom thou, O son

of Pandu, wilt assign to me. I will slay one of those heroes, viz., Drona

and Kripa, and Bhishma, and Karna. Or, let all these kings of the earth

stand aside. Slaying in battle thy foes myself, I will give thee Earth.'

And he said this in the presence of king Yudhishthira the Just and of

Kesava and in the hearing of the (assembled) monarchs and all others (in

the camp). Then casting his eyes on Vasudeva and Pandu's son king

Yudhishthira the Just, Dhananjaya the intelligent son of Kunti smilingly

but in a friendly voice said these words, 'Born in the race of Kuru,

being especially the son of Pandu, naming Drona as my preceptor, having

Vasudeva for my ally, and bearing, besides the bow called Gandiva, how

can I say that I am afraid? O hero, when on the occasion of the tale 'of

cattle, I fought with the mighty Gandharvas, who was there to assist me?

In that terrific encounter also with the Gods and Danavas banded together

in great numbers at Khandava, who was my ally when I fought? When, again,

I fought with the Nivatakavachas and with those other Danavas called

Kalakeyas, who was my ally? When, again, at Virata's city I fought with

the numberless Kurus, who was my ally in that battle? Having paid my

respects, for battle's sake, to Rudra, Sakra, Vaisravana, Yama, Varuna,

Pavaka, Kripa, Drona, and Madhava, and wielding that tough celestial bow

of great energy called Gandiva, and accoutred with inexhaustible arrows

and armed with celestial weapons, how can a person like me, O tiger among

men, say, even unto Indra armed with the thunderbolt, such words as I am

afraid!--words that rob one of all his fame? O thou of mighty arms, I am

not afraid, nor have I any need of thy assistance. Go therefore, or stay,

as it pleaseth or suiteth thee.' Hearing these words of Arjuna, Rukmi

taking away with him his army vast as the sea, repaired then, O bull of

Bharata's race, to Duryodhana. And king Rukmi, repairing thither, said

the same words unto Duryodhana. But that king proud of his bravery,

rejected him in the same way.

'Thus, O king, two persons withdrew from the battle, viz., Rohini's son

(Rama) of Vrishni's race and king Rukmi. And after Rama had set out on

his pilgrimage to the tirthas, and Bhishmaka's son Rukmi had departed

thus, the sons of Pandu once more sat down for consulting with one

another. And that conclave presided over by king Yudhishthira the Just,

abounding with numerous monarchs, blazed forth like the firmament

bespangled with lesser luminaries with the moon in their midst.'"

SECTION CLX

"Janamejaya said, 'After the soldiers had been arrayed thus in order of

battle (on the field of Kurukshetra), what, O bull among Brahmanas, did

the Kauravas then do, urged as they were by destiny itself?'

"Vaisampayana said, 'After the soldiers, O bull of the Bharata race, had

been arrayed thus in order of battle, Dhritarashtra, O, king, said these

words to Sanjaya.'

"Dhritarashtra said, 'Come, O Sanjaya, tell me with the fullest details

all that hath happened in the encampment of the Kuru and the Pandava

troops. I regard destiny to be superior, and exertion useless, for

although I understand the evil consequences of war that will lead only to

ruin, still I am unable to restrain my son who rejoices in gambling and

considers deceit to be wisdom. Understanding everything, I am not yet

able to secure my own welfare. O Suta, my understanding is capable of

seeing the defects (of measures), but when I approach Duryodhana, that

understanding of mine turneth away (from that right path). When such is

the case, O Sanjaya, that will be which must be. Indeed, the sacrifice of

one's corporeal body in battle is the laudable duty of every Kshatriya.'

"Sanjaya said, 'This question, O great king, that thou hast put, is

indeed, worthy of thee. It behoveth thee not, however, to impute entire

fault to Duryodhana only. Listen to me, O king, as I speak of this

exhaustively. That man who cometh by evil in consequence of his own

misconduct, should never impute the fault to either time or the gods. O

great king, he amongst men who perpetrateth every wicked act, deserveth

to be slain in consequence of his perpetrating those acts. Afflicted with

injuries in consequence of the match at dice, the sons of Pandu, however,

with all their counsellors quietly bore all those injuries, looking up, O

best of men, to thy face alone. Hear from me fully, O king, of the

slaughter that is about to take place in battle, of steeds and elephants

and kings endued with immeasurable energy. Hearing patiently, O thou that

art endued with great wisdom, of the destruction of the world in the

fierce battle that has been brought about, come to this conclusion and no

other, viz., that man is never the agent of his acts right or wrong.

Indeed, like a wooden machine, man is not an agent (in all he does). In

this respect, three opinions are entertained; some say that everything is

ordained by God; some say that our acts are the result of free-will; and

others say that our acts are the result of those of our past lives.

Listen then, therefore, with patience, to the evil that hath come upon

us.'"

SECTION CLXI

(Uluka Dutagamana Parva)

"Sanjaya said, 'After the high-souled Pandavas, O king, had encamped by

the side of the Hiranwati, the Kauravas also fixed their camps. And king

Duryodhana having strongly posted his troops and paid homage to all the

kings (on his side) and planted outposts and bodies of soldiers for the

protection of warriors, summoned those rulers of men, viz., Karna and

Dussasana and Sakuni, the son of Suvala, and began O Bharata, to consult

with them. And king Duryodhana, O Bharata, having (first) consulted with

Karna, and (next), O monarch, with Karna and his (own) brother Dussasana,

and Suvala's son all together, then summoned, O bull among men, Uluka and

bringing him into his presence in private, told him, O king, these words,

'O Uluka, O son of an adept at dice, repair thou unto the Pandavas and

the Somakas. And repairing thither, repeat these my words (unto

Yudhishthira) in the hearing of Vasudeva. That terrible battle between

the Kurus and the Pandavas which had been expected from a long time back

has, at last come. Those boastful words which Sanjaya brought to me, in

the midst of the Kurus and which thou hadst, with Vasudeva and thy

younger brothers, uttered in deep roar,--the time, O son of Kunti, hath

at last come for making them good. Do ye achieve, therefore, all which ye

have pledged yourselves to achieve. Unto the eldest son of Kunti thou

must say, as my words, the following, 'Virtuous as thou art, how canst

then, with all thy brothers, with the Somakas, and the Kekayas, set thy

heart upon unrighteousness? How canst thou wish the destruction of the

universe, when, as I think thou shouldst be the dispeller of the fears of

all creatures. O bull of Bharata's race, this sloka sung of old by

Prahlada when his kingdom had been wrested from him by the gods, hath

been heard by us,--Ye gods, that person whose standard of righteousness

is always up, but whose sins are always concealed is said to adopt the

behaviour of the cat (in the story).' I will here repeat to thee, O king,

this excellent story recited by Narada to my father. A wicked cat, O

king, once on a time took up his abode on the banks of the Ganges,

abandoning all work and with his hands upraised (after the manner of a

devotee). Pretending to have purified his heart, he said unto all

creatures these words, for inspiring confidence in them, viz.,--I am now

practising virtue. After a long time, all oviparous creatures reposed

trust in him, and coming unto him all together, O monarch, they all

applauded that cat. And worshipped by all feathery creatures, that

devourer of feathery creatures, regarded his purpose already

accomplished, as also the purpose of his austerities. And after some more

time, the mice went to that place. And these also all beheld him to be a

virtuous person engaged in the observance of vows, and proudly exerting

himself in a grand act. And having arrived at that settled conviction,

they entertained the following wish, O king,--'Many foes we have. Let

this one, therefore, become our maternal uncle, and let him always

protect all the old and young ones of our race. And going at last to the

cat, all of them said, 'Through thy grace we desire to roam in happiness.

Thou art our gracious shelter, thou art our great friend. For this, all

of us place ourselves under thy protection. Thou art always devoted to

virtue, thou art always engaged in the acquisition of virtue. O thou of

great wisdom, protect us, therefore, like the wielder of the thunderbolt

protecting the celestials.' Thus addressed, O king, by all the mice, the

cat answered them, saying, 'I do not see the consistency of these two,

viz., my ascetic pursuits and this protection (that I am called upon to

grant). I cannot avoid, however, doing good to you agreeably to your

request. You all, at the same time, should always obey my words. Staying

as I am in the observance of a severe vow, I am weakened by my ascetic

practices. I do not, therefore, see the means of my moving from place to

place. Ye all should, therefore, bear me hence every day to the

river-side.' Saying, 'So be it,' the mice then, O bull of Bharata's race,

made over all their old and young ones to that cat. Then that sinful

creature of wicked soul, feeding on mice, gradually became fat and of

good complexion and strong in his limbs. And thus while the mice began to

be reduced in number, the cat began to grow in vigour and strength. Then

all the mice, coming together, said unto one another, 'Our uncle is daily

growing stout, while we are being daily reduced (in number)!' Then a

certain mouse endued with wisdom, named Dindika, said, O king these words

unto the large swarm of mice gathered there, 'Go all of ye to the

river-side together. I will follow ye, accompanying our uncle.'

'Excellent, Excellent,' they said, and applauded that one of their

number. And they all did just as those words of grave import spoken by

Dindika seemed to indicate. The cat, however, not knowing all this, ate

up Dindika that day. All the mice then, without losing much time, began

to take counsel of one another. Then a very old mouse, named Kilika, said

these just words, O king, in the presence of all his kinsfolk, 'Our uncle

is not really desirous of earning virtue. He hath, like a hypocrite,

become our friend when in reality he is our enemy. Indeed, the excreta of

a creature that liveth only upon fruits and roots never containeth hair

of fur. Then again, while his limbs are growing, our number is decaying.

Besides, Dindika cannot be seen for these eight days.' Hearing these

words, the mice ran away in all directions. And that cat also of wicked

soul returned to whence he came. O thou of wicked soul, thou too art a

practiser of such feline behaviour. Thou behavest towards thy kinsmen

after the manner of the cat (in the story) towards the mice. Thy speech

is of one kind, and thy conduct is of another. Thy (devotion to)

scripture and thy peacefulness of behaviour are only for display before

men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya

and do all that one should do as such. Art thou not virtuous, O bull

among men? Acquiring the earth by means of the prowess of thy arms, make

gifts, O best of the Bharatas, unto the Brahmanas and to the means of thy

deceased ancestors as one should. Seeking the good of that mother of

thine who hath been afflicted with distress for a series of years, dry up

her tears, and confer honours on her by vanquishing (thy foes) in battle.

Thou hadst with great abjectness, solicited only five villages. Even that

was rejected by us, for how could we bring about a battle, how could we

succeed in angering the Pandavas, was all that we sought. Remembering

that it was for thee that the wicked Vidura was driven (by us) and that

we had tried to burn you all in the house of lac, be a man now; at the

time of Krishna's setting out (from Upaplavya) for the Kuru court, thou

hadst through him communicated this message (to us), viz.,--Hear, O king,

I am prepared for either war or peace! Know, O monarch, that the hour

hath come for battle. O Yudhishthira, I have made all these preparations

in view of that. What doth a Kshatriya regard as a more estimable

accession (of good fortune) than battle? Born thou hast beer in the

Kshatriya order. Known also thou art in the world. Having obtained

weapons again from Drona and Kripa, why, O bull of the Bharata race, dost

thou rely on Vasudeva who belongeth to the same order of life as thyself

and who is, not superior to thee in might.'

'Thou must also say unto Vasudeva in the presence of the Pandavas these

words,--For thy own sake, as also for the sake of the Pandavas, withstand

me in battle to the best of thy power! Assuming once more that form which

thou hadst assumed before in the Kuru court, rush thou with Arjuna

against me (on the field)! A conjuror's tricks or illusions may

(sometimes) inspire fright. But as regards the person that stands armed

for fight, such deceptions (instead of inspiring fight) only provoke

anger! We also are competent, by our powers of illusion, to ascend to

heaven or the firmament, or penetrate into the nether region, or the city

of Indra! We also can display various forms in our own body! The great

Ordainer bringeth all creatures to subjection by a flat of His will (and

never by such conjuror's tricks)! Thou always sayest, O thou of Vrishni's

race, these words, viz.,--Causing the sons of Dhritarashtra to be slain

in battle, I will confer undisputed sovereignty on the sons of

Pritha!--These words of thine were brought to me by Sanjaya. Thou hadst

also said, 'Know, ye Kauravas that it is with Arjuna, having me for his

second, ye have provoked hostilities!' Truthfully adhering to that

pledge, put forth thy energy for the Pandavas and fight now in battle to

the best of thy power! Show us that thou canst be a man! He is said to be

truly alive, who, having ascertained (the wight of his) foes inspireth

grief in them by resorting to true manliness! Without any reason, O

Krishna, great hath been thy fame spread in the world! It will, however,

presently be known that there are many persons, in the world that are

really eunuchs though possessed of the signs of manhood. A slave of

Kansa, especially as thou art, a monarch like me should not cover himself

in mail against thee!

'Say (next) repeatedly, from me, O Uluka, unto that stupid, ignorant,

gluttonous Bhimasena, who is even like a bull though divested of horns,

these words, viz.,--O son of Pritha, a cook thou hadst become, known by

the name of Vallabha, in the city of Virata! All this is evidence of thy

manliness! Let not the vow thou hadst made before in the midst of the

Kuru court be falsified! Let Dussasana's blood be drunk if thou art able!

O son of Kunti, thou often sayest,--Speedily shall I slay Dhritarashtra's

sons in battle!--The time for accomplishing it hath now come! O Bharata,

thou deservest to be rewarded in cookery! The difference, however, is

very great between dressing food and fighting! Fight now, be a man!

Indeed, thou shalt have to lie down, deprived of life, on the earth,

embracing thy mace, O Bharata! The boast in which thou hadst indulged in

the midst of thy assembly is all vain, O Vrikodara!

'Say, O Uluka, unto Nakula, from me, these words, viz.,--Fight now, O

Bharata, patiently! We desire, O Bharata, to behold thy manliness, thy

reverence for Yudhishthira, and thy hatred of myself! Recall to mind the

sufferings in their entirety that Krishna had suffered!

'Next, thou must say these words of mine unto Sahadeva in the presence of

the (assembled) monarchs,--Fight in battle now, to the best of thy power!

Remember all your woes!

'Say next, from me, unto both Virata and Drupada, these words,

viz.,--Since the beginning of the creation, slaves, endued even with

great accomplishments, have never been able to fully understand their

masters. Nor have affluent kings been always able to understand their

slaves! This king deserveth no praise,--possibly, under such a belief, ye

have come against me! United together, fight ye, therefore, against me

for achieving my death, and accomplish the objects ye have in view, as

also those that the Pandavas have!

Say also, from me, unto Dhrishtadyumna, the prince of Panchalas, these

words, viz.,--The hour hath now come for thee, and thou also hast come

for thy hour! Approaching Drona in battle thou wilt know what is best for

thee! Achieve thou the business of thy friend! Accomplish that feat which

is difficult of accomplishment!

'Tell, next, repeatedly from me, O Uluka, unto Sikhandin, these words,

viz.,--The mighty-armed Kaurava, foremost of all bowmen, Ganga's son

(Bhishma), will not slay thee, knowing thee to be only a female! Fight

now without any fear! Achieve in battle what canst to the best of thy

power! We desire to behold thy prowess!'

"Vaisampayana continued, 'Having said this, king Duryodhana laughed

aloud. And addressing Uluka again, he said, 'Say once more unto

Dhananjaya in the bearing of Vasudeva these words, viz.,--O hero, either

vanquishing us rule thou this world, or vanquished by us lie thou down on

the field (deprived of life)! Recalling to thy mind the sufferings

occasioned by your banishment from the kingdom, the woes of your sojourn

in the woods, and 'he affliction of Krishna, be a man, O son of Pandu!

That for which a Kshatriya lady bringeth forth a son is now arrived!

Displaying, therefore, in battle, thy might, energy, courage, manliness,

and great dexterity and speed in the use of weapons, appease thy wrath!

Afflicted with woe, and dispirited and exiled (from home) for a long

time, and driven from his kingdom, who is there whose heart would not

break? Who is there, well-born, and brave, and uncovetous of other's

wealth, that would not have his wrath excited when his kingdom descending

from generation to generation is attacked? Realise in deeds those high

words that thou hadst said! One that only boasts without being able to do

anything is regarded as a worthless man by those that are good. Recover

thy kingdom and those possessions that are now owned by thy foes! Even

these two are the purposes which a person desirous of war hath in view.

Exert, therefore, thy manliness! Thou wert won (as a slave) at dice!

Krishna was caused by us to be brought into the assembly! One that

regardeth himself a man should certainly display his wrath at this! For

twelve long years hadst thou been exiled from home into the woods, and

one whole year hadst thou passed in Virata's service! Remembering the

pangs of banishment from the kingdom and of thy sojourn in the woods, as

also those which Krishna had suffered, be thou a man! Display thy wrath

towards those that repeatedly utter harsh words at thee and thy brothers!

indeed, wrath (such as that) would consist in manliness! Let thy anger,

thy might and prowess, and knowledge, and thy lightness of hand in the

use of weapons, be exhibited? Fight, O son of Pritha, and prove to be a

man! The incantations in respect of all thy weapons have been performed.

The field of Kurukshetra is free from mire. Thy steeds are hale and

strong. Thy soldiers have received their pay. With Kesava, therefore, as

(thy) second, fight (with us)! Without encountering Bhishma as yet, why

dost thou indulge in such boasts? Like a fool, who, without having

ascended the Gandhamadana mountains, boasts (of his would-be feat), thou,

O son of Kunti, art indulging in a similar bragging, be a man! Without

having vanquished in battle the invincible Karna of the Suta race, or

Salya, that foremost of persons, or Drona, the first of all mighty

warriors and equal unto the lord of Sachi in battle, how canst thou, O

Partha, covet for thy kingdom? He that is a preceptor of both Vedic lore

and bowmanship, he that hath crossed both those branches of learning, he

that is foremost in battle and imperturbable (as a tower), he whose might

knoweth no diminution, that commander of armies, Drona of great

effulgence,--him, O Partha, thou wishest in vain to conquer! It is never

heard that the Sumeru peak hath been crushed by the wind. Yet even the

wind will bear away Sumeru, heaven itself will fall down on the earth,

the very Yugas will be altered in respect of their course, if what thou

hast said unto me becometh true! What man is there, desirous of life, be

it Partha or any body else, who having approached that grinder of foes,

would be able to return home with sound body? What person is there,

treading upon the earth with his feet, who, encountered by Drona and

Bhishma and struck with their arrows, would escape from the battle with

life? Like a frog having its abode in a well, why art thou not able to

realise the might of this vast army of the assembled monarchs,

invincible, looking like the very celestial host, and protected by these

lords of men, as the heavenly host by the gods themselves,--protected

that is, by the kings of the East, the West, the South and the North, by

the Kamvojas, the Sakas, the Khasas, the Salwas, the Matsyas, the Kurus

of the middle country, the Mlechchhas, the Pulindas, the Dravidas, the

Andhras, and the Kanchis,--this host of many nations, ready for battle,

and resembling the uncrossable current of the Ganga. O thou of little

understanding, how canst thou, O fool, venture to fight with me when

stationed in the midst of my elephant-host? Thy inexhaustible quivers,

thy car given thee by Agni, and thy celestial banner, O Partha, will all,

O Bharata, be tested by us in battle! Fight, O Arjuna, without bragging!

Why dost thou indulge in too much boast! Success in battle resulteth from

the method in which it is fought. A battle is never gained by bragging.

If, O Dhananjaya, acts in this world succeeded in consequence of

vauntings, all persons would then have succeeded in their objects, for

who is there that is not competent to brag? I know that thou hast

Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I

know that there is no warrior equal to thee. Knowing all this, I retain

thy kingdom yet! A man never winneth success in consequence of the

attributes of lineage. It is the Supreme Ordainer alone who by his fiat

of will maketh things (hostile) friendly subservient. For these thirteen

years, I have enjoyed sovereignty while ye were weeping. I shall continue

to rule in the same way, slaying thee with thy kinsmen. Where was thy

Gandiva then, when thou wert made slave won at stake? Where, O Falguni,

was Bhima's might then? Your deliverance then came neither from

Bhimasena, armed with mace, nor from you armed with Gandiva, but from the

faultless Krishna. It was she, the daughter to Prishata's house, that

delivered you all, sunk in slavery, engaged in occupations worthy only of

the low, and working as servitors. I characterised you all as sesame

seeds without kernel. That is true. For, did not Partha (some time after)

bear a braid when living in Virata's city? In the cooking apartments of

Virata, Bhimasena was fatigued with doing the work of a cook. Even this,

O son of Pritha, is (evidence of) my manliness! Flying from an encounter

with hips and braids and waist-bands, thyself binding thy hair, wert

engaged in teaching the girls to dance? It is thus that Kshatriyas always

inflict punishment on Kshatriyas! From fear of Vasudeva, or from fear of

thyself, O Falguni, I will not give up the kingdom! Fight with Kesava as

thy ally! Neither deception, nor conjuror's tricks, nor jugglery, can

terrify the armed man addressed for fight. On the other hand, these

provoke only his wrath. A thousand Vasudevas, a hundred Falgunis,

approaching me whose arms and weapons never go for nothing, will surely

fly away in all directions. Encounter Bhishma in combat, or strike the

hill with thy head, or cross with the aid of thy two arms alone the vast

and deep main! As regards my army, it is a veritable main with Saradwat's

son as its large fish, Vivingsati as its huge snake, Bhishma as its

current of immeasurable might, Drona as its unconquerable alligator,

Karna and Salwa and Salya its fishes and whirlpools, the ruler of the

Kamvojas its equine head emitting fire, Vrihadvala its fierce waves,

Somadatta's son its whale, Yuyutsu and Durmarshana its waters, Bhagadatta

its gale, Srutayus and Hridika's son its gulfs and bays, Dussasana its

current, Sushena and Chitrayuda its water-elephants (hippopotamus) and

crocodile, Jayadratha its (submarine) rock, Purumitra its depth, and

Sakuni its shores! When having plunged into this surging ocean with its

inexhaustible waves of weapons, thou wilt, from fatigue, be deprived of

senses and have all thy relatives and friends slain, then will repentance

possess thy heart! Then also will thy heart turn away from the thought of

ruling the earth, like the heart of a person of impure deeds turning away

from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as

impossible as for one not possessed of ascetic merit to obtain heaven!'"

SECTION CLXII

"Sanjaya said, 'Having reached the Pandava camp, the gambler's son

(Uluka) presented himself before the Pandavas, and addressing

Yudhishthira said, 'Thou art fully conversant with what envoys say! It

behoveth thee not, therefore, to be angry with me if I repeat those words

only which Duryodhana hath instructed me to tell!'

"Hearing this, Yudhishthira said, 'Thou hast no fear., O Uluka! Tell us,

without any anxiety what are the views of the covetous Duryodhana of

limited sight!' Then in the midst and presence of the illustrious and

high-souled Pandavas, of the Srinjayas, and Krishna possessed of great

fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka

said these words.'

"Uluka said, 'Even this is what the high-souled king Duryodhana hath in

the presence of all the Kuru heroes, said unto thee! Listen to those

words, O Yudhishthira! Thou wert defeated at dice, and Krishna was

brought into the assembly! At this, a person who regardeth himself a man

would be justified in giving way to wrath! For twelve years wert thou

banished from home into the woods! For one whole year didst thou live in

Virata's service. Remembering the reason there is for wrath, thy exile,

and the persecution of Krishna, be a man, O son of Pandu! Though weak,

Bhima yet, O Pandava, made a vow! Let him, if able, drink the blood of

Dussasana! Thy weapons have been properly worshipped and their presiding

deities have been invoked! The field of Kurukshetra also is without mire.

The roads are even. Thy steeds are well-fed. Engage in battle, therefore,

on the morrow, with Kesava as thy ally! Without having yet approached

Bhishma in battle, why dost thou indulge in boasts? Like a fool that

boasteth of his intention to ascend the mountains of Gandhamadana, thou,

O son of Kunti, art indulging in a vain boast. Without having vanquished

in battle the Suta's son (Karna) who is invincible, and Salya, that

foremost of mighty persons, and that first of all warriors and equal unto

Sachi's lord himself in combat, why, O son of Pritha, dost thou wish for

sovereignty? A preceptor in both the Vedas and the bow, he hath reached

the end of both these branches of learning. Thou desirest in vain, O son

of Pritha, to vanquish that leader of troops, the illustrious Drona, who

fightest in the van, is incapable of being agitated, and whose strength

knows no diminution. Never have we heard that the mountains of Sumeru

have been crushed by the wind! But the wind will bear away Sumeru, heaven

itself will fall down on the earth, the very Yugas will be reversed if

what thou hast said unto me really taketh place! Who is there fond of

life, fighting from the back of an elephant or of a horse or from a car,

that would return home (safe and sound), after having encountered that

grinder of foes? What creature treading the earth with his feet, would

escape with life from battle, having been attacked by Drona and Bhishma,

or pierced with their terrible shafts? Like a frog within a well, why

dost thou not realise the strength of this assembled host of monarchs,

which resembleth the very celestial host, and which is protected by these

kings like the gods protecting theirs in heaven, and which, swarming with

the kings of the East, West, South, and North, with Kamvojas, Sakas,

Khasas, Salwas, Matsyas, Kurus of the middle country, Mlechchhas,

Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all

addressed for battle, is uncrossable like the swollen tide of Ganga? O

fool of little understanding, how wilt thou fight with me while I am

stationed in the midst of my elephant force?'

'Having said these words unto king Yudhishthira, the son of Dharma,

Uluka, turning his face then towards Jishnu, said unto him these words,

'Fight without bragging, O Arjuna! Why dost thou brag so much? Success

resulteth from the application of method. A battle is never won by

bragging. If acts in this world, O Dhananjaya, succeeded in consequence

only of boasts, then all men would have succeeded in their objects, for

who is there that is not competent to brag? I know that thou hast

Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I

know that there is no warrior equal to thee. Knowing all this, I retain

thy kingdom yet! A man never winneth success in consequence of the

attribute of lineage. It is the Supreme Ordainer alone who by his fiat

maketh (things hostile) friendly and subservient. For these thirteen

years have I enjoyed sovereignty, while ye were weeping! I shall continue

to rule in the same way, slaying thee with thy kinsmen! Where was thy

Gandiva then when thou wert made a slave won at dice? Where, O Falguni,

was Bhimasena's might then? Your deliverance then came neither from

Bhimasena armed with mace, nor from you armed with Gandiva, but from

faultless Krishna. It was she, the daughter of Prishata's house, that

delivered you all, sunk in slavery, engaged in occupations worthy only of

the low, and working as servitors! I characterised ye as sesame seeds

without kernel. That is very true, for, did not Partha bear a braid while

living in Virata's city? In the cooking apartments of Virata, Bhimasena

was fatigued with doing the work of a cook. Even this, O son of Kunti, is

(evidence of) thy manliness! Flying from an encounter with braids and

waist-bands thyself binding thy hair into a braid, thou wert employed in

teaching the girls to dance! It is thus that Kshatriyas always inflict

punishment on a Kshatriya! From fear of Vasudeva, or from fear of

thyself, O Falguni, I will not give up the kingdom. Fight, with Kesava as

thy ally! Neither deception, nor conjuror's tricks, nor jugglery can

terrify an armed man ready for fight. On the other hand, all this

provokes only his wrath! A thousand Vasudevas, a hundred Falgunis,

approaching me whose aim and weapons never go for nothing, will fly away

in all directions, Encounter Bhishma in combat, or pierce the hills with

thy head, or cross with the aid of thy two arms the vast and deep main!

As regards my army, it is a veritable ocean with Saradwat's son as its

large fish; Vivingsati, its smaller fish; Vrihadvala its waves;

Somadatta's son its whale; Bhishma its mighty force; Drona its

unconquerable alligator; Karna and Salya, its fishes and whirlpools;

Kamvoja its equine head vomiting fire, Jayadratha its (submarine) rock,

Purumitra its depth, Durmarshana its waters, and Sakuni its shores! When

having plunged into this swelling ocean with its inexhaustible waves of

weapons thou wilt from fatigue be deprived of thy senses, and have all

thy relatives and friends slain, then will repentance possess thy heart!

Then will thy heart turn away, O Partha, from the thought of ruling the

earth like the heart of a person of impure deeds turning away from (hope

of) heaven. Indeed, for thee to win a kingdom to rule is as impossible as

for one not possessed of ascetic merit to obtain heaven!'"

SECTION CLXIII

"Sanjaya said, 'O monarch, provoking Arjuna still further who was like a

snake of virulent poison, by means of those wordy strokes of his Uluka

once more repeated the words he had once spoken. The Pandavas had before

such repetition, been sufficiently provoked, but hearing these words (a

second time) and receiving those censures through the gambler's son, they

were provoked beyond endurance. They all stood up, and began to stretch

their arms. And looking like enraged snakes of virulent poison, they

began to cast their eyes on one another. And Bhimasena, with face

downwards, and breathing heavily like a snake, began to glance obliquely

at Kesava, directing the blood-red corners of his eyes towards him. And

beholding the Wind-god's son to be greatly afflicted and extremely

provoked with rage, he of Dasarha's race smilingly addressed the

gambler's son and said, 'Depart hence without a moment's delay. O

gambler's son, and say unto Suyodhana these words, viz.,--Thy words have

been heard and sense understood. Let that take place which  thou

desirest.' Having said this, O best of monarchs, the mighty-armed Kesava

looked once more at Yudhishthira endued with great wisdom. Then in the

midst and presence of all the Srinjayas, of Krishna possessed of great

fame, of Drupada with his sons, of Virata, and all the kings (there

assembled), Uluka once more repeated unto Arjuna the words he had said,

provoking him still further thereby, like one annoying wrathful snake of

virulent poison by means of a stake. And he also said unto all of them,

viz.,--Krishna and others, those words that Duryodhana had instructed him

to say. And hearing those harsh and highly disagreeable words uttered by

Uluka, Partha was greatly excited and wiped the sweat off his forehead.

And beholding Partha, O king, in that condition, that assembly of

monarchs could not bear it at all. And at that insult to Krishna and the

high-souled Partha, the car-warriors of the Pandavas were greatly

agitated. Though endued with great steadiness of mind, those tigers among

men began to burn with anger. And Dhrishtadyumna and Sikhandin and that

mighty car-warrior, Satyaki, and the five Kekaya brothers, and the

Rakshasa Ghatotkacha, the sons of Draupadi, and Abhimanyu, and king

Dhrishtaketu, and Bhimasena, endued with great prowess, and those mighty

car-warriors--the twins,--jumped up from their seats, their eyes red with

anger, tossing their handsome arms decked with red sandal-paste and

ornaments of gold. Then Vrikodara, the son of Kunti, understanding their

gestures and hearts, sprang up from his seat. And gnashing his teeth, and

licking with his tongue the corners of his mouth, and burning with rage,

and squeezing his hands and turning his eyes fiercely, said these words

unto Uluka, Ignorant fool, thy words have now been heard which Duryodhana

said unto thee for the object of provoking us as if we were a set of

imbeciles! Hear now the words which I say and which thou art to repeat

unto the inaccessible Suyodhana in the midst of all the Kshatriyas and in

the hearing of the Suta's son and the wicked-hearted Sakuni. We always

seek to gratify our elder brother! It was for this, O thou of wicked

behaviour, that we tolerated thy acts. Dost thou not regard this as

highly fortunate for thee? It was for only the good of our race that king

Yudhishthira the Just, endued with great intelligence, sent Hrishikesa to

the Kurus for bringing about a peace! Impelled by Fate, without doubt,

thou art desirous of repairing unto Yama's abode! Come, fight with us.

That, however, is certainly to take place tomorrow! I have, indeed, vowed

to slay thee with thy brothers! O sinful fool, do not entertain the

slightest doubt, for it will be as I have vowed! The very ocean, the

abode of Varuna-may all on a sudden transgress its continents. The very

mountains may split, yet my words can never be false! If Yama himself, or

Kuvera, or Rudra, assisteth thee, the Pandavas will still accomplish what

they have vowed! I shall certainly drink Dussasana's blood according to

my pleasure! And I also vow that Kshatriya whatsoever may then angrily

approach me, even if he cometh with Bhishma himself at the van, I will

send him to Yama's abode! That which I have said in the midst of a

Kshatriya assembly will certainly be true. I swear this by my soul!

'Hearing these words of Bhimasena, the wrathful Sahadeva also, with eyes

red in anger, said these words in the presence of the (assembled)

troops,--words that become that proud hero. And he said, 'Listen, O

sinful one, to the words I utter and which must be repeated to thy

father! A difference would never have arisen between us and the Kurus, if

Dhritarashtra had no relationship with thee! Of sinful acts and the

exterminator of thy own race, thou hast been born as an embodiment of

quarrel for the destruction of the whole world as also for the

destruction of Dhritarashtra's race! From our very birth, O Uluka, that

sinful father of thine hath always sought to do us injury and evil. I

desire to attain the opposite shore of that hostile relation. Slaying

thee first before the very eyes of Sakuni, I shall then slay Sakuni

himself in the sight of all bowmen!'

'Hearing these words of both Bhima and Sahadeva, Falguni smilingly

addressed Bhima, saying, 'O Bhimasena, they that have provoked

hostilities with thee, cannot live! Though they may dwell happily in

their homes, those fools become yet entangled in the meshes of death! O

best of men, Uluka doth not deserve to be addressed harshly by thee! What

fault do envoys commit, repeating as they only do what they are

instructed (to say)?' And having thus addressed Bhima of terrible prowess

that mighty-armed hero then addressed his heroic allies and well-wishers

headed by Dhrishtadyumna, saying, 'Ye have heard the words of the sinful

son of Dhritarashtra in dispraise of Vasudeva and especially of myself!

And hearing them ye have been filled with anger because ye wish us well!

But through Vasudeva's might and your endeavours, I do not reckon even

all the Kshatriyas of the earth assembled together! With your permission

I will now communicate to Uluka what the reply to those words is, what,

indeed, he should say unto Duryodhana!--When the morrow cometh, stationed

at the head of my division, the answer to these words shall I give

through Gandiva! For they that are eunuchs, answer in words!'

'Hearing this, all those best of kings applauded Dhananjaya, wondering at

the ingenuity of that reply. King Yudhishthira the Just, then, having

spoken mildly unto all the kings each according to his age and as each

deserved said, at last, unto Uluka these words so that he might carry

them to Duryodhana. And Yudhishthira said, 'No good king should patiently

bear an insult. Having so long heard what thou hadst to say, I shall now

tell thee what my reply is!'

'Having heard then, O best of Bharata's race, those words of Duryodhana,

Yudhishthira, that bull of the Bharata race, with eyes exceedingly red in

anger and himself sighing like a snake of virulent poison, licking the

corners of his mouth with his tongue, as if swelling with wrath, and

casting his eyes on Janardana and his own brothers, said unto Uluka these

words that were fraught with both mildness and vigour. And tossing his

massive arms he said unto the gambler's son, 'Go, O Uluka, and say unto

Duryodhana, that ungrateful, wicked-minded embodiment of hostilities,

that infamous wretch of his race, these words, viz.,--O sinful wretch,

thou always behavest with crookedness towards the Pandavas! O sinful

fool, he that displayeth his prowess relying on his own might and

summoneth his foes (to battle) and fulfilleth his own words, even he is a

man of the Kshatriya order! Be thou a Kshatriya, O sinful wretch, and

summon us to battle! O infamous one of thy race, do not come to battle,

placing at thy head others for whom we profess respect! O Kaurava,

relying on thy own might and on that of thy servants, summon the sons of

Pritha to battle! Be Kshatriya in every way! He, who summoneth his foes,

relying on the might of others, and incapable of receiving them himself

is, indeed, a eunuch! Thou, however, thinkest highly of thyself, relying

on the might of others! Being weak and unable thyself, why then dost thou

roar so (in words) at us?'

"Krishna said, 'My words also, O gambler's son, should be communicated

unto Suyodhana. Let that morrow come to thee on which the battle is to

take place. O thou of wicked soul, be a man! O fool, thou thinkest

Janardana will not fight, since he hath been chosen by the Pandavas to

act only as a charioteer, so thou art not alarmed. That, however, will

not be, even for a moment. If my wrath is excited, I may then consume all

the kings (assembled by thee) like a fire consuming a heap of straw. At

Yudhishthira's command, however, I shall only discharge the functions of

charioteer to the high-souled Falguni, of senses under complete control

and who alone, (amongst us two) will fight! If thou fliest beyond the

limits of the three worlds, if thou sinkest into the depths of the earth,

thou shalt, even at these places, behold Arjuna's car tomorrow morning.

Thou thinkest that Bhima's words have been spoken in vain! But know that

Dussasana's blood hath already been quaffed. Know this also that although

thou hast uttered such cross and perverse words, yet neither Partha, nor

king Yudhishthira, nor Bhimasena, nor any of the twins, regardeth thee as

straw!'"

SECTION CLXIV

"Sanjaya said, 'Having heard those words of Duryodhana, Gudakesha of

great fame looked at the gambler's son with eyes exceedingly red. And

eyeing Kesava also and tossing his massive arms, he addressed the

gambler's son, saying, 'He, who, relying on his own strength, summoneth

his foes and fighteth with them fearlessly, is spoken of as a man. He,

however, who, relying on the strength of others, summoneth his foes, is

an infamous Kshatriya. In consequence of his incapacity, such a one is

regarded as the lowest of men. Relying on the strength of others, thou (O

Duryodhana), being a coward thyself, desirest yet, O fool, to rebuke thy

foes. Having installed (Bhishma) the oldest of all the Kshatriyas, whose

heart is ever bent in doing what is good, who hath all his passions under

control, and who is endued with great wisdom, in the command of thy

troops and made him liable to certain death, thou indulgest in brag! O

thou of wicked understanding, thy object (in doing this) is fully known

to us, O wretch of thy race! Thou hast done it, believing that sons of

Pandu will not, from kindness, slay the son of Ganga. Know, however, O

Dhritarashtra's son, that I will slay that Bhishma first in the sight of

all the bowmen, relying upon whose strength thou indulgest in such

boasts! O gambler's son, repairing (hence) unto the Bharatas and

approaching Duryodhana the son of Dhritarashtra, say unto him that Arjuna

hath said,--So be it! After this night will have passed away, the fierce

encounter of arms will take place. Indeed, Bhishma of unfailing might and

firmly adhering to truth, hath told thee in the midst of the Kurus these

words, viz.,--I will slay the army of the Srinjayas and the Salweyas. Let

that be my task. Excepting Drona I can slay the whole world. Thou needest

not, therefore, entertain any fear oil the Pandavas! At this, thou, O

Duryodhana, regardest the kingdom as thy own and thinkest that the

Pandavas have sunk into distress. Thou hast been filled with pride at

this. Thou seest not, however, danger that is in thy own self. I shall,

therefore, in battle, first slay before thy very eyes, Bhishma the eldest

of the Kurus! At sunrise (tomorrow) at the head of the troops, with

standards and cars protect ye that leader of thy forces firm in his

promises. I shall, with my arrows, throw him down who is your refuge from

his car before the eyes of you all! When the morrow cometh, Suyodhana

will know what it is to indulge in brag, beholding the grandsire covered

with my arrows! Thou shalt, O Suyodhana, very soon see the fulfilment of

that which Bhimasena in anger had said, in the midst of the assembly,

unto thy brother, that man of limited sight, viz., Dussasana, wedded to

unrighteousness, always quarrelsome, of wicked understanding, and cruel

in behaviour. Thou shalt soon see the terrible effects of vanity and

pride, of wrath and arrogance, of bragging and heartlessness, cutting

words and acts, of aversion from righteousness, and sinfulness and

speaking ill of others, of transgressing the counsels of the aged, of

oblique sight, and of all kinds of vices! O scum of humanity, how canst

thou, O fool, hope for either life or kingdom, if I, having Vasudeva for

my second, give way to anger? After Bhishma and Drona will have been

quieted and after the Suta's son will have been overthrown, thou shalt be

hopeless of life, kingdom and sons! Hearing of the slaughter of thy

brothers and sons, and struck mortally by Bhimasena, thou wilt, O

Suyodhana, recollect all thy misdeeds!--Tell him, O gambler's son, that I

do not vow a second time. I tell thee truly that all this will be

true!--Departing hence, O Uluka, say, O sire, these words of mine, unto

Suyodhana! It behoveth thee not to apprehend my behaviour by the light of

thy own! Know the difference there is between thy conduct and mine, which

is even the difference between truth and falsehood! I do not wish harm to

even insects and ants. What shall I say, therefore, of my ever wishing

harm to my kinsmen? O sire, it was for this that five villages only were

solicited by me! Why, O thou of wicked understanding, dost thou not see

the dire calamity that threatens thee? Thy soul overwhelmed with lust,

thou indulgest in vauntings from defectiveness of understanding. It is

for this also thou acceptest not the beneficial words of Vasudeva. What

need now of much talk? Fight (against us) with all thy friends! Say, O

gambler's son, unto the Kuru prince who always doth what is injurious to

me (these words also, viz.,)--Thy words have been heard; their sense also

hath been understood. Let it be as thou wishest!'

'O son of king, Bhimasena then once more said these words, 'O Uluka, say

those words of mine unto the wicked-minded, deceitful, and unrighteous

Suyodhana, who is an embodiment of sin, who is wedded to guile, and whose

behaviour is exceedingly wicked. Thou shalt have to dwell in the stomach

of a vulture or in Hastinapura. O scum of human kind, I shall assuredly

fulfil the vow I have made in the midst of the assembly. I swear in the

name of Truth, slaying Dussasana in battle, I shall quaff his life-blood!

Slaying also thy (other) brothers, I shall smash thy own thighs. Without

doubt, O Suyodhana, I am the destroyer of all the sons of Dhritarashtra,

as Abhimanyu is of all the (younger) princes! I shall by my deeds,

gratify you all! Hearken once more to me. O Suyodhana, slaying thee, with

all thy uterine brothers, I shall strike the crown of thy head with my

foot in the sight of the king Yudhishthira the Just!'

'Nakula, then, O king, said these words, 'O Uluka, say unto

Dhritarashtra's son, Suyodhana, of Kuru's race that all the words uttered

by him have now been heard and their sense understood. I shall, O

Kauravya, do all that thou hast commended me to do.'

'And Sahadeva also, O monarch, said these words of grave import, 'O

Suyodhana, it will all be as thou wishest! Thou shalt have to repent, O

great king, along with thy children, kinsmen, and counsellors, even as

thou art now bragging joyously in view of our sufferings.'

'Then Virata and Drupada, both venerable in years, said these words unto

Uluka, It is even our wish that we become slaves of a virtuous person!

Whether, however, we are slaves or masters, will be known tomorrow, as

also who owns what manliness!'

'After them, Sikhandin said these words unto Uluka, 'Thou must say unto

king Duryodhana who is always addicted to sinfulness, these words,

viz.,--See, O king, what fierce deed is perpetrated by me in battle! I

shall slay grandsire of thine from his car, relying upon whose prowess

thou art certain of success in battle! Without doubt, I have been created

by the high-souled Creator for the destruction of Bhishma. I shall

assuredly slay Bhishma in the sight of all bowmen.'

'After this, Dhrishtadyumna also said unto Uluka, the gambler's son,

these words, 'Say unto prince Suyodhana these my words, viz., I shall

slay Drona with all his followers and friends. And I shall do a deed

which none else will ever do.'

'King Yudhishthira once more said these high words fraught with clemency,

viz.,--O monarch, I never desire the slaughter of my kinsmen. O thou of

wicked understanding, it is from thy fault that all this will assuredly

take place. I shall, of course, have to sanction the fulfilment of their

great feats by all these (around me). Go hence, O Uluka, without delay or

stay here, O sire, for, blessed be thou, we too are thy kinsmen.'

'Uluka, then, O king, thinking permission of Yudhishthira, the son of

Dharma, went thither where king Suyodhana was. Thus addressed, the

gambler's son carefully bearing in mind all he had heard, returned to the

place from which he had come. And arriving there, he fully represented

unto the vindictive Duryodhana all that Arjuna had charged him with. And

he also faithfully communicated unto Dhritarashtra's son the words of

Vasudeva, of Bhima, of king Yudhishthira the Just, of Nakula and Virata

and Drupada, O Bharata and the words of Sahadeva and Dhrishtadyumna and

Sikhandin, and the words also that were spoken (subsequently) by Kesava

and Arjuna. And having listened to the words of the gambler's son,

Duryodhana, that bull of Bharata's race, ordered Dussasana and Karna and

Sakuni, O Bharata, and their own troops and the troops of the allies, and

all the (assembled) kings, to be arrayed in divisions and be ready for

battle before sunrise (next morrow). Messengers then, instructed by Karna

and hastily mounting on cars and camels and mares and good steeds endued

with great fleetness, quickly rode through the encampment. And at Karna's

command they promulgated the order--Array (yourselves) before sunrise

tomorrow!'"

SECTION CLXV

'Sanjaya said, 'Having listened to Uluka's words, Yudhishthira, the son

of Kunti, moved his army headed by Dhrishtadyumna and others. And that

vast army commanded by Dhrishtadyumna, consisting of four kinds of

forces, viz., foot-soldiers and elephants and cars and cavalry, terrible,

and immovable like the earth herself, and guarded by mighty car-warriors

led by Bhimasena and Arjuna, could be compared to the vast ocean lying in

stillness. And at the head of that vast force was that mighty bowman, the

prince of Panchalas, invincible in battle, viz., Dhrishtadyumna, desirous

of obtaining Drona for his antagonist. And Dhrishtadyumna began to select

combatants (from his own army) for pitting them against particular

warriors of the hostile force. And he gave orders unto his car-warriors,

suited to their strength and courage. And he pitted Arjuna against the

Suta's son (Karna), Bhima against Duryodhana, Dhrishtaketu against Salya,

Uttamaujas against Gautama's son (Kripa), Nakula against Kritavarman,

Yuyudhana against the ruler of the Sindhus (Jayadratha). And he placed

Sikhandin in the van, pitting him against Bhishma. And he urged Sahadeva

against Sakuni, and Chekitana against Sala, and the five sons of Draupadi

against the Trigartas. And he urged Subhadra's son (Abhimanyu) against

Vrishasena (the son of Karna), and also against all the rest of the

kings, for he regarded Abhimanyu as superior to Arjuna himself in battle.

And distributing his warriors thus, individually and collectively, that

mighty bowman, of the hue of blazing fire, kept Drona for his own share.

And that leader of leaders of troops, the mighty and intelligent bowman

Dhrishtadyumna, having arrayed his troops duly, waited for battle with a

firm heart. And having arrayed the combatants, as indicated above, of the

Pandavas, he waited, with collected mind, on the field for securing

victory to the sons of Pandu.'"

SECTION CLXVI

"Dhritarashtra said, After Falguni had vowed the slaughter of Bhishma in

battle, what did my wicked sons headed by Duryodhana do? Alas, I already

behold my father, Ganga's son, slain in battle, by that bowman of firm

grasp, viz., Partha, having Vasudeva for his ally! And what also did that

mighty bowman, that foremost of smiters, Bhishma, endued with

immeasurable wisdom, say on hearing the words of Partha. Having accepted

also the command of the Kauravas, what did that foremost of warriors,

Ganga's son, of exceeding intelligence and prowess, do?'

"Vaisampayana continued, 'Thus questioned, Sanjaya told him everything

about what that eldest one of the Kurus, Bhishma of immeasurable energy,

had said.'

"Sanjaya said, 'O monarch, obtaining the command, Bhishma, the son of

Santanu said these words unto Duryodhana, gladdening him greatly,

'Worshipping the leader of celestial forces, viz., Kumara, armed with the

lance, I shall, without doubt, be the commander of thy army today! I am

well-versed in all mighty affairs, as also in various kinds of array. I

know also how to make regular soldiers and volunteers act their parts. In

the matter of marching the troops and arraying them, in encounters and

withdrawing, I am as well-versed, O great king, as Vrihaspati (the

preceptor of the celestials), is! I am acquainted with all the methods of

military array prevalent amongst the celestials, Gandharvas, and human

beings. With these I will confound the Pandavas. Let thy (heart's) fever

be dispelled. I will fight (the foe), duly protecting thy army and

according to the rules of (military) science! O king, let thy heart's

fever be dispelled!'

Hearing these words, Duryodhana said, 'O Ganga's son of mighty arms, I

tell thee truly, I have no fear from even all the gods and Asuras united

together! How much less, therefore, is my fear when thy invincible self

hath become the leader of my forces and when that tiger among men, Drona,

also waiteth willingly for battle! When you two foremost of men, are

addressed for battle on my side, victory, nay, the sovereignty of even

the celestial cannot assuredly be unattainable by me! I desire, however,

O Kaurava, to know who amongst all the warriors of the foe and my own are

to be counted as Rathas and who Atirathas. Thou, O grandsire, art

well-acquainted with the (prowess of the) combatants of the foe, also of

ourselves! I desire to hear this, with all these lords of earth!'

"Bhishma said, 'Listen, O son of Gandhari, O king of kings, to the tale

of Rathas in thy own army! Hear, O king, as to who are Rathas and who

Atirathas! They are in thy army, many thousands, many millions, and many

hundreds of millions of Rathas. Listen, however, to me as I name only the

principal ones. Firstly, with thy country of brothers including Dussasana

and others, thou art of the foremost of Rathas! All of you are skilled in

striking, and proficient in cutting chariots and piercing. All of you are

accomplished drivers of chariots while seated in the driver's box, and

accomplished managers of elephants while seated on the necks of those

animals. All of you are clever smiters with maces and bearded darts and

swords and bucklers. You are accomplished in weapons and competent in

bearing burthens of responsibility. Ye all are disciples of Drona and of

Kripa, the son of Saradwat, in arrows and other arms. Wronged by the sons

of Pandu, these Dhartarashtras, endued with energy, will assuredly slay

in the encounter the Panchalas irresistible in combat. Then, O foremost

of the Bharatas, come I, the leader of all thy troops, who will

exterminate thy foes, vanquishing the Pandavas! It behoveth me not to

speak of my own merits. I am known to thee. The foremost of all wielders

of weapons, Bhoja (chief) Kritavarman is Atiratha. Without doubt, he will

accomplish thy purpose in battle. Incapable of being humiliated by

persons accomplished in arms, shooting or hurling his weapons to a great

distance, and a severe smiter, he will destroy the ranks of the foe, as

the great Indra destroying the Danavas. The ruler of the Madras, the

mighty bowman Salya, is, as I think, an Atiratha. That warrior boasteth

himself as Vasudeva's equal, in every battle (that he fighteth). Having

abandoned his own sister's sons, that best of kings, Salya, hath become

thine. He will encounter in battle the Maharathas of the Pandava party,

flooding the enemy with his arrows resembling the very surges of the sea.

The mighty bowman Bhurisravas, the son of Somadatta, who is accomplished

in arms and is one of thy well-meaning friends, is a leader of leaders of

car-divisions. He will, certainly, make a great havoc among the

combatants of thy enemies. The king of the Sindhus, O monarch, is in my

judgment, equal to two Rathas. That best of car-warriors will fight in

battle, displaying great prowess. Humiliated, O king, by the Pandavas on

the occasion of his, abducting Draupadi, and bearing that humiliation in

mind, that slayer of hostile heroes will fight (for thee). Having

practised after that, O king, the severest austerities, he obtained a

boon, highly difficult of acquisition, for encountering the Pandavas in

battle. That tiger among car-warriors, therefore, remembering his old

hostility, will, O sire, fight with the Pandavas in battle, reckless of

his very life which is so difficult to lay down.'"

SECTION CLXVII

"Bhishma said, 'Sudhakshina, the ruler of the Kamvojas, is in my

judgment, equal to a single Ratha. Desiring the success of thy object, he

will certainly fight with the enemy in battle. O best of kings, the

Kauravas will behold the prowess of this lion among car-warriors exerted

for thee, to be equal to that of Indra himself in battle. As regards the

car-army of this king, O monarch, those smiters of fierce impetus, the

Kamvojas, will cover a large area like a flight of locusts! Coming from

(the province of) Mahishmati, Nila, accoutred in blue mail, is one of thy

Rathas. With his car-army he will cause a great havoc among thy foes, O

child, he had hostilities with Sahadeva. O king, he will continually

fight for thee, O thou of Kuru's race. Accomplished in battle, and of

fierce energy and prowess, (the princes) Vinda and Anuvinda of Avanti are

both regarded as excellent Rathas. These two heroes among men will

consume the troops of thy foes, with maces and bearded darts, and swords

and long shafts, and javelins hurled from their hands. Like a couple of

(elephant) leaders sporting in the midst of their herds, these two

princes, O monarch, longing for battle, will range the field, each like

Yama himself. The five (royal) brothers of Trigarta are, in my judgment,

all foremost of Rathas. The sons of Pritha provoked hostilities with them

at Virata's city on that (well-known) occasion. Like huge Makaras, O

king, agitating the stream of the Ganges crested with high waves, they

will agitate the ranks of the Parthas in battle. All the five, O king,

are Rathas, having Satyaratha (amongst them) as their first. Remembering

the wrongs inflicted on them of old by that son of Pandu who is Bhima's

younger brother, when the latter, O Bharata, on his car drawn by white

steeds, was engaged, O monarch, in subjugating all the kings of the

earth, they will certainly exert themselves bravely in battle.

Encountering many Maharathas--chief of bowmen--leaders of Kshatriyas--on

the side of the Parthas, they will certainly slay them. Thy son Lakshmana

and the son also of Dussasana--those tigers among men are both

unretreating in battle. In prime of youth, of delicate limbs, endued with

great activity, those two princes, well-versed with battles and capable

of leading all, those tigers among Kurus, those car-warriors, are, I

think, two of our best Rathas. Devoted to the duties of the Kshatriya

order, those two heroes will achieve great feats. Dandadhara, O monarch,

is, O bull among men, equal to a single Ratha. Guarded by his own

soldiers, he will fight in battle for thee. Endued with great impetus and

prowess, king Vrihadvala, the ruler of the Kosalas, is, in my judgment, O

sire, equal to one Ratha. Fierce in arms, this mighty bowman, devoted to

the good of the Dhartarashtras, will exert himself powerfully in battle,

gladdening his own friends. Kripa, the son of Saradwat is, O king, a

leader of leaders of car-ranks. Reckless even of life which is so dear,

he will consume thy foes. Born among a clump of heath as the son of that

great sage, viz., the preceptor Gautama, otherwise called Saradwat, he is

invincible like Kartikeya himself. Consuming untold warriors armed with

various weapons and bows, he will, O sire, roam forth on the field of

battle like a blazing fire.'"

SECTION CLXVIII

"Bhishma said, 'This thy maternal uncle Sakuni is, O king, equal to a

single Ratha. Having caused the (present) hostilities (to break out) with

the sons of Pandu, he will fight. There is no doubt in this. His troops

are irresistible when rushing to battle. Armed with various kinds of

weapons in abundance, in speed, they are equal to the very wind. The

mighty bowman (Aswatthaman) who is Drona's son surpasseth all bowmen.

Acquainted with all modes of warfare, and of unbaffled weapons, he is a

Maharatha. Like the wielder of Gandiva, the shafts of this warrior, shot

from his bow, proceed in a continuous line, touching one another. If he

wishes it, this Maharatha is capable of consuming the three worlds.

Engaged in austerities in his hermitage, he hath, by these, increased

both his fury and energy. Possessed of great intelligence, he hath been

favoured by Drona with (the gift of all) celestial weapons. There is,

however, O bull of Bharata's race, one great defect in him, in

consequence of which, O best of kings, I do not regard him either as a

Ratha or a Maharatha. This regenerate man is exceedingly fond of living,

life being very dear to him. Amongst the warriors of both armies there is

no one who can be regarded as his peer. On even a single car he can

annihilate the very army of the celestials. Possessed of a strong frame,

he can split the very mountains by the flaps of his bow-string, striking

against the leathern fence on his left arm. Endued with innumerable

qualities, this smiter of fierce effulgence will wander (over the field

of battle), incapable of being withstood like Yama himself, mace in hand.

Resembling the fire at the end of the Yuga as regards his fury, possessed

of leonine neck, and endued with great lustre, Aswatthaman will

extinguish the embers of this battle between the Bharata's. His father

(Drona) is endued with great energy, and though aged, is still superior

to many young men. He will achieve great feats in battle. I have no doubt

of this. Staying immovably (on the field), he will consume Yudhishthira's

troops. The Pandava army will play the part of the dry grass and fuel in

which that fire will originate, while the impetus of his own weapons will

be the wind for fanning it into a (mighty) flame. This bull among men, is

a leader of bands of car-warriors. The son of Bharadwaja will achieve

fierce feats for thy good! The preceptor of all Kshatriyas of royal

lineage, the venerable preceptor, will exterminate the Srinjayas.

Dhananjaya, however, is dear to him. This mighty bowman, therefore,

remembering his own celebrated and highly meritorious services as

preceptor, will never be able to slay Partha who is capable of achieving

great feats without any trouble. O hero, Drona always boasteth of the

numerous accomplishments of Partha. Indeed, Bharadwaja looketh on him

with greater affection than on his own son. Endued with great prowess, he

can, on a single car, beat in battle, by means of his celestial weapons,

all the gods, Gandharvas, and human beings united together. That tiger

among kings, is, O monarch, one of thy Maharathas. Capable of breaking

the car-ranks of hostile heroes, he, in my judgment, is one of thy

foremost of car-warriors. Afflicting the ranks of the enemy at the head

of his own large force, he will consume the Panchalas like fire consuming

a heap of dry grass. Possessed of true fame, prince Vrihadvala is equal

to single Ratha. He, O monarch, will roam amid thy enemy's troops like

Death himself. His troops, O king of kings, accoutred in various kinds of

mail and armed with diverse kinds of weapons, will wander on the field,

slaying all the warriors opposed to them. Vrishasena, the son of Karna,

is one of thy foremost of car-warriors and is a Maharatha. That foremost

of mighty men will consume the troops of thy enemy. Endued with great

energy, Jalasandha, O king, is one of thy foremost of Rathas. Born in

Madhu's race, that slayer of hostile heroes, is prepared to cast away his

very life in battle. Skilled in battle, that mighty-armed warrior,

scattering the enemy's ranks before him, will fight in battle mounted on

car or from the elephant's back. That best of kings, O monarch, is in my

judgment, a Ratha. He will, in fierce battle, cast away for thy sake his

very life with all, his troops possessed of great prowess and acquainted

with all the modes of warfare, he will, O king, fight fearlessly with thy

foes in battle. Never retreating from battle, brave, and resembling Yama

himself, Vahlika, O king, is in my judgment, an Atiratha. Rushing to the

encounter he never cometh back. Indeed, he will slay hostile warriors in

battle like the Wind-god himself. That router of hostile car-ranks, that

car-warrior of wonderful feats in battle, commander of thy forces,

Satyavan is, O king, a Maharatha. He never cherisheth grief at the

prospect of battle. Confounding those warriors that stand in the way of

his car, he falleth upon them. Always displaying his prowess against the

enemy, that best of men will, for thy sake, in fierce press of battle,

achieve all that a good Kshatriya should. Thai chief of Rakshasas,

Alambhusha, of cruel deeds, is a Maharatha. Remembering his old

hostilities (with the Pandavas), he will commit great execution among the

foe. He is the best of Rathas amongst all the Rakshasa-warriors.

Possessing powers of illusion, and firm in enmity, he will wander

fiercely on the field. The ruler of Pragjyotisha, the brave Bhagadatta of

exceeding prowess, is the foremost of those holding the elephant hook,

and is skilled also in fighting from a car. An encounter took place

between him and the wielder of Gandiva for days together, O king, each

desirous of victory over the other. Then Bhagadatta, O son of Gandhari,

who regarded Indra as his friend, made friendship with (Indra's son) the

high-souled Pandava. Skilled in fight from the elephant's neck, this king

will fight in battle, like Vasava among the celestials, fighting from his

Airavata.'"

SECTION CLXIX

"Bhishma said, 'Both the brothers Achala and Vrisha are Rathas.

Invincible (in battle) they will slay thy foes. Endued with great

strength, those tigers among men, those foremost of Gandharvas, are firm

in wrath. Young and handsome, they are possessed of great strength. As

regards this thy ever dear friend, this one who is always boastful of his

skill in battle, this one who always urgeth thee, O king, to fight with

the Pandavas, this vile braggart, Karna, the son of Surya, this one who

is thy counsellor, guide, and friend, this vain wight who is destitute of

sense, this Karna, is neither a Ratha nor an Atiratha. Without sense,

this one hath been deprived of his natural coat of mail. Always kind, he

hath also been deprived of his celestial ear-rings. In consequence of the

curse of Rama (his preceptor in arms) as also of the words of a Brahmana

(who cursed him on another occasion), owing also to his deprivation of

the accoutrements of battle, he, in my judgment, is only half a Ratha.

Having approached Falguni (in battle), he will not certainly escape with

life!' Hearing this, Drona, that foremost of all wielders of weapons,

said, 'It is even so as thou hast said. That is not untrue! He boasteth

on the eve of every battle, but yet he is seen to retreat from every

engagement. Kind (out of season) and blundering, it is for this that

Karna, in my judgment, is only half a Ratha!'

"Hearing these words, Radha's son, expanding his eyes in rage, and

afflicting Bhishma with words like sharp hooks, said unto Ganga's son

these words, 'O grandsire, though I am innocent yet from thy aversion to

me, thou manglest me thus, according to thy pleasure, with thy wordy

arrows at every step. I tolerate, however, all this for the sake of

Duryodhana. Indicating me as only half a Ratha, thou regardest me

worthless, as if, indeed, I were a coward! What doubt is there in this? I

do not speak an untruth when I say that thou, O Ganga's son, art an enemy

of the whole universe, and especially of all the Kurus! The king,

however, doth not know this! Who else is there that would thus seek to

disunite and abate the energy of these kings that are all equal and that

are all equally brave, as thou, from thy hatred of merit, seekest to do?

O Kaurava, neither years, nor wrinkles, nor wealth, nor possession of

friends, would entitle a Kshatriya to be regarded as a Maharatha! It hath

been said that a Kshatriya acquireth eminence only through might, as

Brahmanas acquire eminence through superiority in mantras, as Vaisyas

through wealth, and Sudras through age. Influenced, however, by lust and

envy, and acting from ignorance, thou hast indicated Rathas and Atirathas

according only to thy own caprice! Blessed be thou, O mighty-armed

Duryodhana, judge properly! Let this wicked Bhishma, who only wrongeth

thee, be abandoned by thee! Thy warriors, once disunited, can with

difficulty be united again. O tiger among men, thy main army, under such

circumstances, can with difficulty be united; far greater will the

difficulty be in uniting an army gathered from various provinces! Behold,

O Bharata, doubt (of success) hath already arisen in the hearts of thy

warriors! This Bhishma weakeneth our energy in our very presence! Where

is the task of ascertaining the merits of Rathas, and where is Bhishma of

little understanding? I alone will withstand the army of Pandavas. Coming

in contact with me, whose arrows never go for nothing, the Pandavas and

the Panchalas will fly away in all directions like oxen when they come in

contact with a tiger! Where, Oh, are battle, the press of armed

encounter, good counsels and well-expressed words, and where is Bhishma,

who is superannuated and of wicked soul, and who is impelled by the very

fates to become their victim? Alone he challengeth the whole universe! Of

false vision he regardeth none else as a man. It is true the scriptures

teach that the words of the old should be listened to. That, however,

doth not refer to those that are very old, for these, in my judgment,

become children again. Alone I will exterminate the army of the Pandavas!

The fame, however, of such a feat will attach to Bhishma, O tiger among

kings, for this Bhishma, O monarch, hath been made by thee the commander

of thy forces, and the renown always attacheth to the leader and not to

those that fight under him. I will not, therefore, O king, fight as long

as Ganga's son liveth! After Bhishma, however, hath been laid low, I will

fight with all the Maharathas of the enemy united together!'

"Bhishma said, 'This burden, vast as the ocean, in the matter of

Duryodhana's battle (with the Pandavas), is about to be taken up by me. I

have thought of it for many years. Now that the hour is come for that

terrible encounter, dissensions amongst ourselves should not be created

by me. It is for this, Suta's son, that thou livest! Else, superannuated

though I am and young in years thou art, I would quell thy desire for

battle and crush thy hope of life! (Thy preceptor) Rama, the son of

Jamadagni, shooting his great weapons, could not cause me the slightest

pain. What canst thou, therefore, do to me? They that are good, do not

approve self-praise. Infamous wretch of thy race, know that I indulge in

little boast because I am enraged. Vanquishing on a single car all the

assembled Kshatriyas of the world at the Swayamvara of the daughters of

the ruler of Kasi, I abducted those maidens. Alone, I stopped on the

field of battle the rush of countless kings with their soldiers!

Obtaining thee as embodiment of strife, a great calamity is ready to

overtake the Kurus! Strive then for slaying our antagonists. Be a man,

fight with that Partha, whom thou so often challengest. O thou of wicked

understanding, I desire to see thee come out of that encounter with thy

life!'

"King Duryodhana then said unto Bhishma, of great prowess, 'Cast thy eyes

on me, O Ganga's son! Great is the business that is at hand! Think

earnestly as how I may be most benefited! Both of you will render me

great services! I desire now to bear of the best car-warriors among the

enemy, that is, of those that are Atirathas among them and of those that

are leaders of car-division. O Kaurava, I desire to hear of the strength

and weakness of my foes, since when this night will dawn, our great

battle will take place.'"

SECTION CLXX

"Bhishma said, 'I have now, O king, indicated who thy Rathas are and who

thy Atirathas and half Rathas. Listen now to the tale of Rathas and

Atirathas among the Pandavas. If thou feelest any curiosity, listen then,

O king, with these monarchs, to the tale of Rathas in the army of the

Pandavas. The king himself, son of Pandu and Kunti, is a mighty Ratha.

Without doubt, O sire, be will glide along the field of battle like a

blazing fire; Bhimasena, O king, is regarded equal to eight Rathas. In an

encounter with the mace or even with arrows, there is none equal to him.

Endued with the strength of ten thousand elephants, and filled with

pride, in energy he is superhuman. Those two bulls among men, the sons of

Madri, are both Rathas. In beauty, they are equal to the twin Aswinis,

and they are endued with great energy. Stationed at the head of their

divisions, all of them, remembering their great sufferings, without

doubt, wander along the field like so many Indras! All of them are endued

with high souls, and are tall in stature like the trunks of Sala trees.

Taller than other men by half-a-cubit in stature, all the sons of Pandu

are brave as lions and endued with great strength. All of them, O sire,

have practised Brahmacharya vows and other ascetic austerities. Endued

with modesty, those tigers among men are possessed of fierce strength

like the veritable tigers. In speed, in smiting, and in crushing (foes),

all of them are more than human. All of them, on the occasion of the

campaign of universal conquest, vanquished great kings, O bull of

Bharata's race! No other men can wield their weapons, maces, and shafts.

Indeed, O Kaurava, there are no men that can even string their bows, or

uplift their maces, or shoot their arrows in battle. In speed, in hitting

the aim, in eating, and in sports on the dust, they used to beat all of

you even when they were children. Possessed of fierce might they will,

when they encounter this force, exterminate it in battle. A collision,

therefore, with them is not desirable. Each of them can alone slay all

the kings of the earth! That which happened, O great king, on the

occasion of the Rajasuya sacrifice, had occurred before thy very eyes!

Remembering the sufferings of Draupadi and the harsh speeches uttered

after their defeat at dice, they will wander in battle like so many

Rudras. As regards Gudakesha, of reddish eyes, having Narayana for his

ally, there is not among both the armies any brave car-warrior that can

be regarded as his equal. Let men alone, it hath not been heard by us

that even among gods, Asuras, Uragas, Rakshasas and Yakshas, there ever

was born before, or there ever will be born hereafter, any car-warrior

like unto him! O great king, intelligent Partha owneth that car which is

furnished with the banner bearing the device of the ape; the driver of

that car is Vasudeva! Dhananjaya himself is the warrior who fighteth from

it; his, again, is that celestial bow called Gandiva; he owneth again

those steeds fleet as the wind; his coat of mail is impenetrable and of

celestial make; his two large quivers are inexhaustible; his arms have

been obtained from the great Indra, Rudra, Kuvera, Yama and Varuna; and

upon his car, again, are those maces of frightful mien, and diverse other

great weapons having the thunderbolt amongst them! What car-warrior can

be regarded as his equal, who, stationed on a single car' slew in battle

a thousand Danavas, having their abode in Hiranyapura? Inflamed with

wrath, possessed of great might and prowess, incapable of being baffled,

that mighty-armed warrior, while protecting his own army, will certainly

exterminate thy troops! Myself and preceptor (Drona) among the two

armies, and no third car-warrior, O great king, can advance against

Dhananjaya, that scatterer of arrowy showers! Pouring his shafts, like

the very clouds during the rainy season when propelled by mighty winds,

that son of Kunti when Vasudeva as his second, steppeth for battle! He is

skilful and young, while both of us are old and worn out!'

"Vaisampayana continued, 'Hearing these words of Bhishma, and

recollecting with trembling heart, the well-known valour of the sons of

Pandu and thinking of it, as if it were present before their eyes, the

massive arms of kings, decked with bracelets and smeared with

sandal-paste, seemed to hang down divested of might.'"

SECTION CLXXI

"Bhishma said, 'All the five sons of Draupadi, O monarch, are Maharathas.

Virata's son Uttara is, in my judgment, one of the foremost of Rathas.

The mighty-armed Abhimanyu is a leader of leaders of car-divisions.

Indeed, that slayer of foes is equal in battle to Partha himself or

Vasudeva. Endued with great lightness of hand in shooting weapons, and

acquainted with all the modes of warfare, he is possessed of great energy

and is steady in the observance of vows. Remembering the sufferings of

his own father, he will put forth his prowess. The brave Satyaki of

Madhu's race is a leader of leaders of car-divisions. Foremost among the

heroes of the Vrishni race, he is endued with great wrath, and is

perfectly dauntless. Uttamaujas also, O king, is an excellent car-warrior

in my judgment. And Yudhamanyu, too, of great prowess, is, in my

judgment, an excellent car-warrior. All those chiefs own many thousands

of cars and elephants and horses, and they will fight, reckless of their

very lives, from desire of doing what is agreeable to Kunti's sons.

Uniting with the Pandavas, they will, O great king, sweep through thy

ranks like fire or the wind, challenging thy warriors. Invincible in

battle, those bulls among men, old Virata and old Drupada, both endued

with great prowess, are, in my judgment, both Maharathas. Though old in

years yet both of them are devoted to the observance of Kshatriya

virtues. Treading along the path that is trod by heroes, both of them

will exert to the best of their might. In consequence of their

relationship (to the Pandavas) and owing also, O king, to their being

endued with strength and prowess, those great bowmen devoted to pure

vows, have both derived additional strength from the strength of their

affection. According as the cause is, all strong-armed men become, O bull

of Kuru's race, heroes or cowards. Actuated by a singleness of purpose,

both these kings, who are powerful bowmen, will lay down their very lives

in causing a great massacre of thy troops to the best of their might, O

slayer of foes! Fierce in battle, these distinguished heroes, these

mighty bowmen, regardless, O Bharata, of their lives, will, at the head

of their respective Akshauhinis, achieve great feats, justifying their

relationship and the confidence that is reposed on them (by the

Pandavas).'"

SECTION CLXXII

"Bhishma said, 'That subjugator of hostile cities, Sikhandin, the son of

the king of the Panchalas, is, O king, in my judgment, one of the

foremost of Yudhishthira's Rathas. Having divested himself on his former

sex, he will fight in battle and earn great fame, O Bharata, among thy

troops! He hath a large number of troops,--Panchalas and

Prabhadrakas,--to support him. With those hosts of cars he will achieve

great feats. Dhrishtadyumna also, O Bharata, the leader of all

Yudhishthira's army, that mighty car-warrior who is also a disciple of

Drona, is, O king, in my judgment, an Atiratha. Afflicting all foes in

battle, he will singly sweep the field, like Pinaka,--bearing God himself

in rage on the occasion of the universal dissolution. Even great warriors

will speak of his car-divisions, so multitudinous are they, as resembling

the very ocean or that of the gods, in battle! Kshattradharman, the son

of Dhrishtadyumna, owing to his immature years, as also in consequence of

his want of exercise in arms, is, in my judgment, O king, only half a

Ratha. That relative of the Pandavas, the mighty bowman Dhrishtaketu, the

heroic son of Sisupala, the king of the Chedis, is a Maharatha. That

brave ruler of the Chedis will, O king, with his son, achieve feats such

as are difficult for even a Maharatha. Kshattradeva, that subjugator of

hostile cities, who is devoted to Kshatriya virtues, is, O great king, in

my judgment, one of the best Rathas among the Pandavas. Those brave

warriors among the Panchalas, viz., Jayanta and Amitaujas and the great

car-warrior Satyajit are all, O king, high-souled Maharathas. They will

all, O sire, fight in battle like furious elephants. Aja and Bhoja, both

endued with great prowess, are both Maharathas. Possessed of great might,

those two heroes will fight for the Pandavas. Both of them are endued

with great lightness of hand in the use of weapons. Both of them are

conversant with all the modes of warfare, both are well-skilled and

possessed of firm prowess. The five Kshatriya brothers, O king, who are

difficult of being vanquished, and all of whom have blood red banners,

are foremost of the Rathas. Kasika, and Sukumara, and Nila, and that

other one, viz., Suryadatta, and Sankha, otherwise called Madiraswa, are

all in my judgment, the foremost of Rathas. Possessed of every

qualification that renders them fit for battle, they are acquainted with

all weapons, and all of them are endued with high souls. Vardhakshemi, O

king, is in my judgment, a Maharatha. King Chitrayudha is, in my

judgment, one of the best of Rathas. He is, besides, an asset in battle

and devotedly attached to the diadem-decked (Arjuna). Those mighty

car-warriors, those tigers among men, Chekitana, and Satyadhriti, are two

of the best Rathas of the Pandavas in my judgment. Vyaghradatta, O

monarch, and Chandrasena also, O Bharata, are without doubt two of the

best Rathas, as I think, of the Pandavas. Senavindu, O king, otherwise

called Krodhahantri by name, who, O lord, is regarded as equal of

Vasudeva and of Bhimasena, will contend with great prowess in battle

against your warriors. Indeed, that best of kings, ever boasting of his

feats in battle, should be regarded by thee, precisely as myself, Drona

and Kripa are regarded by thee! That best of men, worthy of praise, viz.,

Kasya, is endued with great lightness of hand in the use of weapons.

Indeed, that subjugator of hostile cities is known to me as equal to one

Ratha. Drupada's son, Satyajit, young in years and displaying great

prowess in battle, should be regarded as equal to eight Rathas. Indeed

being Dhrishtadyumna's equal, he is an Atiratha. Desirous of spreading

the fame of the Pandavas, he will achieve great feats. Devoted to the

Pandavas and endued with great bravery, there is another great Ratha of

the Pandavas, viz., king Pandya, that bowman of mighty energy. The mighty

bowman Dhridadhanwan is another Maharatha of the Pandavas. O subjugator

of hostile cities, that foremost of Kurus, viz., Srenimat and king

Vasudeva are both, in my judgment, Atirathas.'"

SECTION CLXXIII

"Bhishma said, 'O great king, Rochamana is another Maharatha of the

Pandavas. He will, O Bharata, contend in battle against hostile warriors,

like a second god. That subjugator of foes, the mighty bowman Kuntibhoja

of great strength, the maternal uncle of Bhimasena, is, in my judgment,

an Atiratha. This mighty and heroic bowman is well-versed and highly

skilled in fight. Acquainted with all modes of warfare, this bull among

car-warriors is regarded by me as exceedingly competent. Displaying his

prowess he will fight, like a second Indra against the Danavas. Those

celebrated soldiers that he owns are all accomplished in fight. Stationed

on the side of the Pandavas and devoted to what is agreeable and

beneficial to them, that hero will, for the sake of his sister's sons

achieve extra-ordinary feats. That prince of Rakshasas (Ghatotkacha), O

king, born of Bhima and Hidimva, and endued with ample powers of

illusion, is, in my judgment, a leader of the leaders of car-divisions.

Fond of battle, and endued with powers of illusion, he will, O sire,

fight earnestly in battle. Those heroic Rakshasas who are his counsellors

or dependents will also fight under him.

'These and many other rulers of provinces, headed by Vasudeva, have

assembled for the sake of Pandu's son. These, O king, are principally the

Rathas, Atirathas, and half Rathas of the high-souled Pandava, and these,

O king, will lead in battle the terrible army of Yudhishthira which is

protected, again, by that hero, the diadem-decked (Arjuna), who is even

like the great Indra himself. It is with them (thus) endued with powers

of illusion and fired by the desire of success that I shall contend in

battle, expectant of victory or death. I shall advance against these two

foremost of car-warriors, Vasudeva and Arjuna, bearing (respectively)

Gandiva and the discus, and resembling the sun and the moon as seen

together in the evening. I shall, on the field of battle, encounter also

those other car-warriors of Yudhishthira (whom I have, mentioned) at the

head of their respective troops.

'The Rathas and Atirathas, according to their precedence, have now been

declared by me to thee, and they also that are half Rathas, belonging to

thee or them, O chief of the Kauravas! Arjuna and Vasudeva and other

lords of earth that may be there, all of them, upon whom my eyes may

fall, I will withstand, O Bharata! But, thou of mighty arms, I will not

strike or slay Sikhandin the prince of Panchalas, even if I behold him

rushing against me in battle with weapons upraised. The world knows how

from a desire of doing what was agreeable to my father, that I gave up

the kingdom that had become mine and lived in the observance of the

Brahmacharya vow. I then installed Chitrangada in the sovereignty of the

Kauravas, making at the same time the child Vichitravirya the Yuvaraja.

Having notified my god-like vow among all the kings of the earth, I shall

never slay a woman or one that was formerly a woman. It may be known to

you, O king, that Sikhandin was formerly a woman. Having been born as a

daughter, she afterwards became metamorphosed into the male sex. I shall

not, O Bharata, fight against him. I shall certainly smite all other

kings, O bull of Bharata's race, whom I may encounter in battle. I will

not, however, O king, be able to slay the sons of Kunti!'"

SECTION CLXXIV

"Duryodhana said, 'For what reason, O chief of the Bharatas, wilt thou

not slay Sikhandin even if thou beholdest him approach thee as a foe with

arms upraised? Thou hadst, O mighty-armed one, formerly told me,--I will

slay the Panchalas with the Somakas'--O son of Ganga, tell me, O

grandsire (the reason of the present reservation),'

"Bhishma said, 'Listen, O Duryodhana, to this history, with all these

lords of earth, as to why I will not slay Sikhandin even if I behold him

in battle! My father, Santanu, O king, was celebrated over all the world.

O bull of the Bharata race, that king of virtuous soul paid his debt to

nature in time, Observing my pledge, O chief of the Bharatas, I then

installed my brother, Chitrangada, on the throne of the extensive kingdom

of the Kurus. After Chitrangada's demise, obedient to the counsels of

Satyavati, I installed, according to the ordinance, Vichitravirya as

king. Although young in age, yet being installed duly by me, O monarch,

the virtuous Vichitravirya looked up to me in everything. Desirous of

marrying him, I set my heart upon procuring daughters from a suitable

family. (At that time) I heard, O thou of mighty arms, that three

maidens, all unrivalled for beauty, daughters of the ruler of Kasi, by

name Amva, Amvika, and Amvalika would select husbands for themselves, and

that all the kings of the earth, O bull of the Bharata's race, had been

invited. Amongst those maidens Amva was the eldest, Amvika the second,

while the princess Amvalika, O monarch, was the youngest. Myself

repairing on a single car to the city of the ruler of Kasi, I beheld, O

thou of mighty arms, the three maidens adorned with ornaments and also

all the kings of the earth invited thither on the occasion. Then, O bull

of Bharata's race, challenging to battle all those kings who were ready

for the encounter, I took up those maidens on my car and repeatedly said

unto all the kings assembled there these words--Bhishma, the son of

Santanu, is carrying away by force these maidens. Ye kings, strive ye all

to the best of your power for rescuing them! By force do I take them

away, ye bulls among men, making you spectators of my act!--At these

words of mine those rulers of the earth sprang up with weapons

unsheathed. And they angrily urged the drivers of their cars, saying,

'Make ready the cars,--Make ready the cars.' And those monarchs sprang up

to the rescue, with weapons unsheathed; car-warriors on their cars

resembling masses of clouds, those fighting from elephants, on their

elephants, and others on their stout and plump steeds. Then all those

kings, O monarch, surrounded me on all sides with a multitudinous number

of cars. With a shower of arrows, I stopped their onrush on all sides and

vanquished them like the chief of celestials vanquishing hordes of

Danavas. Laughingly, with easiness I cut down the variegated standards,

decked with gold, of the advancing kings, with blazing shafts, O bull of

Bharata's race! In that combat I overthrew their steeds and elephants and

car-drivers, each with a single arrow. Beholding that lightness (of hand)

of mine, they desisted (from the fight) and broke. And having vanquished

all those rulers of the earth, I came back to Hastinapura, I then, O thou

of mighty arms, made over those maidens, intending them for my brothers

to Satyavati and represented unto her everything I had done.'"

SECTION CLXXV

"Bhishma said, 'Then, O chief of the Bharatas, approaching my mother,

that daughter of the Dasa clan, and saluting that parent of heroes, I

said these words,--Having vanquished all the kings, these daughters of

the ruler of Kasi, having beauty alone for their dowry, have been

abducted by me for the sake of Vichitravirya!--Then, O king, Satyavati

with eyes bathed in tears, smelt my head, and joyously said, 'By good

luck it is, O child, that thou hast triumphed!' When next, with

Satyavati's acquiescence, the nuptials approached, the eldest daughter of

the ruler of Kasi said these words in great bashfulness,--O Bhishma, thou

art conversant with morality, and art well-versed in all our scriptures!

Hearing my words, it behoveth thee to do towards me that which is

consistent with morality. The ruler of the Salwas was before this

mentally chosen by me as my lord. By him also, without my father's

knowledge, I was privately solicited. How wouldst thou, O Bhishma, born

especially as thou art in Kuru's race, transgress the laws of morality

and cause one that longeth for another to live in thy abode? Knowing

this, O bull of Bharata's race, and deliberating in thy mind, it behoveth

thee, O mighty-armed one, to accomplish what is proper. O monarch, it is

clear that the ruler of the Salwas waiteth (for me). It behoveth thee,

therefore, O best of the Kurus' to permit me to depart. O mighty-armed

one, be merciful to me, O foremost of righteous persons! Thou, O hero,

art devoted to truth, it is well-known all over the earth!'"

SECTION CLXXVI

"Bhishma said, 'I then placed the matter before (my mother) Kali,

otherwise called Gandhavati, as also all our counsellors, and also before

our special and ordinary priests and then permitted, O king, the eldest

of those maidens, Amva, to depart. Permitted by me, that maiden then went

to the city of the ruler of the Salwas. And she had for her escort a

number of old Brahmanas and was also accompanied by her own nurse. And

having travelled the whole distance (between Hastinapura and Salwa's

city), she approached king Salwa and said these words, 'I come, O thou of

mighty arms, expectant of thee, O high-souled one! Unto her, however, O

king, the lord of the Salwas said with a laughter, 'O thou of the fairest

complexion, I no longer desire to make a wife of thee who wast to be

wedded to another. Therefore, O blessed one, go back thither unto

Bhishma's presence. I no longer desire thee that was forcibly ravished by

Bhishma. Indeed, when Bhishma, having vanquished the kings, took thee

away, thou didst go with him cheerfully. When having humiliated and

vanquished all the kings of the earth, Bhishma took thee away, I no

longer desire thee, O thou of the fairest complexion, for a wife,--thee

that was to have been wedded to another! How can a king like myself, who

is acquainted with all branches of knowledge and who lays down laws for

the guidance of others, admit (into his abode) a woman who was to have

been wedded to another? O blessed lady, go whithersoever thou wishest,

without spending thy time in vain!' Hearing these words of his, Amva

then, O king, afflicted with the arrows of the god of love, addressed

Salwa, saying, 'Say not so, O lord of the earth, for it is not so! O

grinder of foes, cheerful I was not when taken away by Bhishma! He took

me away by force, having routed all the kings, and I was weeping all the

while. An innocent girl that I am and attached to thee, accept me, O lord

of the Salwas! The abandonment (by one) of those that are attached (to

him) is never applauded in the scriptures. Having solicited Ganga's son

who never retreats from battle, and having at last obtained his

permission, I come to thee! Indeed, the mighty-armed Bhishma, O king,

desireth me not! It hath been heard by me that his action (in this

matter) hath been for the sake of his brother. My two sisters Amvika and

Amvalika, who were abducted with me at the same time, have, O king, been

bestowed by Ganga's son on his younger brother Vichitravirya! O lord of

the Salwas, I swear, O tiger among men, by touching my own head that I

have never thought of any other husband than thee! I do not, O great

king, come to thee as one who was to have been wedded to another! I tell

thee the truth, O Salwa, truly swearing by my soul! Take me, O thou of

large eyes, me--a maiden come to thee of her own accord--one unbetrothed

to another, one desirous of thy grace!' Although she spoke in this

strain, Salwa, however, O chief of the Bharatas, rejected that daughter

of the ruler of Kasi, like a snake casting off his slough. Indeed,

although that king was earnestly solicited with diverse expressions such

as these, the lord of the Salwas still did not, O bull of the Bharata

race, manifest any inclination for accepting the girl. Then the eldest

daughter of the ruler of Kasi, filled with anger, and her eyes bathed in

tears, said these words with a voice choked with tears and grief, 'Cast

off, O king, by thee, whithersoever I may go, the righteous will be my

protectors, for truth is indestructible!'

"It thus, O thou of Kuru's race, that the lord of the Salwas rejected

that maiden who addressed him in language such as this and who was

sobbing in grief so tenderly. Go, go,--were the words that Salwa said

unto her repeatedly. I am in terror of Bhishma, O thou of fair hips, thou

art Bhishma's capture! Thus addressed by Salwa destitute of foresight,

that maiden issued out of his city sorrowfully and wailing like a

she-osprey.'"

SECTION CLXXVII

"Bhishma said, 'Issuing out of the city, Amva reflected sorrowfully in

this strain. 'There is not in the whole world a young woman in such a

miserable plight as I! Alas, destitute of friends, I am rejected by Salwa

also! I cannot go back to the city named after an elephant, for I was

permitted by Bhishma to leave that city, expectant of Salwa! Whom then

shall I blame? Myself? Or, the invincible Bhishma? Or, that foolish

father of mine who made arrangements for my self-choice? Perhaps, it is

my own fault! Why did I not leap down before from Bhishma's car, when

that fierce battle took place, for coming to Salwa? That I am so

afflicted now, as if deprived of my senses, is the fruit of that omission

of mine! Cursed be Bhishma! Cursed be my own wretched father of foolish

understanding, who had arranged prowess to be my dower, sending me out as

if I were a woman (disposed) for a consideration! Cursed be myself!

Cursed be king Salwa himself and cursed be my creator too! Cursed be they

through whose fault such great misery hath been mine! Human beings always

suffer what is destined for them. The cause, however, of my present

affliction is Bhishma, the son of Santanu; I, therefore, see that at

present my vengeance should fall upon him, either through ascetic

austerities or by battle, for he is the cause of my woe! But what king is

there that would venture to vanquish Bhishma in battle? Having settled

this, she issued out of the city for repairing to an asylum of the

high-souled ascetics of virtuous deeds. The night she stayed there,

surrounded by those ascetics. And that lady of sweet smiles told those

ascetics, O Bharata, all that had happened to herself with the minutest

details, O mighty-armed one, about her abduction, and her rejection by

Salwa.'

"There lived in that asylum an eminent Brahmana of rigid vows, and his

name was Saikhavatya. Endued with ascetic merit of a high order, he was a

preceptor of the scriptures and the Aranyakas. And the sage Saikhavatya,

of great ascetic merit, addressed that afflicted maiden, that chaste girl

sighing heavily in grief, and said, 'If it hath been so, O blessed lady,

what can high-souled ascetics residing in their (woody) retreats and

engaged in penances do?' That maiden, however, O king, answered him,

saying, 'Let mercy be shown to me; I desire a life in the woods, having

renounced the world. I will practise the severest of ascetic austerities.

All that I now suffer is certainly the fruit of those sins that I had

committed from ignorance in my former life. I do not venture to go back

to my relatives, ye ascetics, rejected and cheerless that I am knowing

that I have been humiliated by Salwa! Ye that have washed away your sins,

godlike as ye are, I desire that ye should instruct me in ascetic

penance! Oh, let mercy be shown to me!' Thus addressed, that sage then

comforted the maiden by examples and reasons borrowed from the

scriptures. And having consoled her thus, he promised, with the other

Brahmanas, to do what she desired.'"

SECTION CLXXVIII

"Bhishma said, 'Those virtuous ascetics then set themselves about their

usual avocations, thinking all the while as to what they should do for

that maiden. And some amongst them said, 'Let her be taken to her

father's abode.' And some amongst them set their hearts upon reproaching

ourselves. And some thought that repairing to the ruler of the Salwas, he

should be solicited to accept the maiden. And some said, 'No, that should

not be done, for she hath been rejected by him.' And after some time had

passed thus, those ascetics of rigid vows once more said unto her, 'What,

O blessed lady, can ascetics with senses under control do? Do not devote

thyself to a life in the woods, renouncing the world! O blessed lady,

listen to these words that are beneficial to thee! Depart hence, blessed

be thou, to thy father's mansion! The king, thy father, will do what

should next be done. O auspicious one, surrounded by every comfort, thou

mayest live there in happiness. Thou art a woman! At present, therefore,

O blessed one, thou hast no other protector save thy father. O thou of

the fairest complexion, as regards a woman, she hath her father for her

protector or her husband. Her husband is her protector when she is in

comfortable circumstances, but when plunged in misery, she hath her

father for her protector. A life in the woods is exceedingly painful,

especially to one that is delicate. Thou art a princess by birth; over

this, thou art, again, very delicate, O beautiful dame! O blessed lady,

there are numerous discomforts and difficulties attaching to a life in a

(woody) retreat, none of which, O thou of the fairest complexion, shalt

thou have to bear in thy father's abode!' Other ascetics, beholding that

helpless girl said to her, 'Seeing thee alone in deep and solitary woods,

kings may court thee! Therefore, set not thy heart upon such a course!'

"Hearing these words, Amva said, 'I am incapable of going back to my

father's abode in the city of Kasi, for without doubt I shalt then be

disregarded by all my relatives. Ye ascetics, I lived there, in my

father's abode, during my childhood. I cannot, however, now go to thither

where my father is. Protected by the ascetics, I desire to practise

ascetic austerities, so that in even future life of mine such sore

afflictions may not be mine! Ye best of ascetics, I desire, therefore, to

practise ascetic austerities!'

"Bhishma continued, 'When those Brahmanas were thinking thus about her,

there came into that forest that best of ascetics, the royal sage

Hotravahana. Then those ascetics reverenced the king with worship,

enquiries of welcome and courtesy, a seat, and water. And after he was

seated and had rested for a while, those denizens of the forest once more

began to address that maiden in the hearing of that royal sage. Hearing

the story of Amva and the king of Kasi, that royal sage of great energy

became very anxious at heart. Hearing her speak in that strain, and

beholding her (distressed), that royal sage of rigid austerities, viz.,

the high-souled Hotravahana, was filled with pity. Then, O lord, that

maternal grandsire of her rose up with trembling frame and causing that

maiden to sit on his lap, began to comfort her. He then acquired of her

in details about that distress of hers from its beginning. And she,

thereupon, represented to him minutely all that had happened. Hearing all

she said, the royal sage was filled with pity and grief. And that great

sage settled in mind what she would do. Trembling from agitation he

addressed the afflicted maiden sunk in woe, saying, 'Do not go back to

thy father's abode, O blessed lady! I am the father of thy mother. I will

dispel thy grief. Rely on me, O daughter! Great, indeed, must thy

affliction he when thou art so emaciated! At my advice, go unto the

ascetic Rama, the son of Jamadagni. Rama will dispel this great

affliction and grief of thine. He will slay Bhishma in battle if the

latter obeyeth not his behest. Go, therefore, unto that foremost one of

Bhrigu's race who resembleth the Yuga-fire itself in energy! That great

ascetic will place thee once more on the right track!' Hearing this, that

maiden, shedding tears all the while, saluted her maternal grandsire,

Hotravahana, with a bend of her head and addressed him, saying, 'Go I

will at thy command! But shall I succeed in obtaining a sight of that

reverend sire celebrated over the world? How will he dispel this poignant

grief of mine? And how shall I go to that descendant of Bhrigu? I desire

to know all this.'

"Hotravahana said, 'O blessed maiden, thou wilt behold Jamadagni's son,

Rama, who is devoted to truth and endued with great might and engaged in

austere penances in the great forest. Rama always dwelleth in that

foremost of the mountains called Mahendra. Many Rishis, learned in the

Vedas, and many Gandharvas and Apsaras also dwell there. Go, blessed be

thou, and tell him these words of mine, having saluted with thy bent head

that sage of rigid vows and great ascetic merit. Tell him also, O blessed

girl, all that thou seekest. If thou namest me, Rama will do everything

for thee, for Rama, the heroic son of Jamadagni, that foremost of all

bearers of arms, is a friend of mine highly pleased with me, and always

wisheth me well!' And while king Hotravahana, was saying all this unto

that maiden, thither appeared Akritavrana, a dear companion of Rama. And

on his advent those Munis by hundreds, and the Srinjaya king Hotravahana,

old in years, all stood up. And those denizens of the forest, uniting

with one another, did him all the rites of hospitality. And they all took

their seats surrounding him. And filled, O monarch, with gratification

and joy, they then started various delightful, laudable, and charming

subjects of discourse. And after their discourse was over, that royal

sage, the high-souled Hotravahana enquired of Akritavrana about Rama that

foremost of great sages, saying, 'O thou of mighty arms, where, O

Akritavrana, may that foremost of persons acquainted with the Vedas,

viz., Jamadagni's son of great prowess be seen?' Akritavrana answered him

saying, 'O lord, Rama always speaketh of thee, O king, saying,--That

royal sage of the Srinjayas is my dear friend,--I believe, Rama will be

here tomorrow morning. Thou wilt see him even here when he cometh to

behold thee. As regards this maiden, for what, O royal sage, hath she

come to the wood? Whose is she, and what is she to thee? I desire to know

all this.' Hotravahana. said, 'The favourite daughter of the ruler of

Kasi, she is, O lord, my daughter's child! The eldest daughter of the

king of Kasi, she is known by the name of Amva. Along with her two

younger sisters, O sinless one, she was in the midst of her Swayamvara

ceremonies. The names of her two younger sisters are Amvika and Amvalika,

O thou endued with wealth of asceticism! All the Kshatriya kings of the

earth were assembled together at the city of Kasi. And, O regenerate

Rishi, great festivities were going on there on account of (the

self-choice of) these maidens. In the midst of these, Santanu's son,

Bhishma, of mighty valour, disregarding all the kings, abducted the

girls. Vanquishing all the monarchs, the pure-souled prince Bhishma of

Bharata's race then reached Hastinapura, and representing everything unto

Satyavati, ordered his brother Vichitravirya's marriage to take place

with the girls he had brought. Beholding the arrangements for those

nuptials complete, this maiden, O bull among Brahmanas, then addressed

Ganga's son in the presence of his ministers and said,--I have, O hero,

within my heart chosen the lord of the Salwas to be my husband.

Conversant as thou art with morality, it behoveth thee not to bestow me

on thy brother, whose heart is given away to another!--Hearing these

words of hers, Bhishma took counsel with his ministers. Deliberating on

the matter, he, at last, with Satyavati's consent, dismissed this maiden,

Permitted thus by Bhishma, this girl gladly repaired to Salwa, the lord

of Saubha, and approaching him said,--Dismissed I have been by Bhishma.

See that I do not fall off from righteousness! In my heart, I have chosen

thee for my lord, O bull among kings. Salwa, however, rejected her,

suspecting the purity of her conduct. Even she hath come to these woods,

sacred for asceticism, being ardently inclined to devote herself to

ascetic penances! She was recognised by me from the account that she gave

of her parentage. As regards her sorrow, Bhishma is considered by her to

be its root!' After Hotravahana had ceased, Amva herself said, 'O holy

one, it is even so as this lord of earth, this author of my mother's

body, Hotravahana of the Srinjaya race hath said. I cannot venture to go

back to my own city, O thou that art endued with wealth of asceticism,

for shame and fear of disgrace, O great Muni! At present, O holy one,

even this is what hath been my determination, viz., that that would be my

highest duty which the holy Rama, O best of Brahmanas, might point out to

me!'"

SECTION CLXXIX

"Akritavrana said, 'Of these two afflictions of thine, for which, O

blessed lady, dost thou seek a remedy? Tell me this. Is it thy wish that

the lord of Saubha should be urged to wed thee, the high-souled Rama will

certainly urge him from desire of doing thee good? Or, if thou wishest to

behold Ganga's son, Bhishma, defeated in battle by intelligent Rama

Bhargava will gratify even that wish of thine. Hearing what Srinjaya has

to say, and what thou also, O thou of sweet smiles, may have to say, let

that be settled this very day what should be done for thee.' Hearing

these words, Amva said, 'O holy one, abducted I was by Bhishma acting

from ignorance, for, O regenerate one, Bhishma knew not that my heart had

been given away to Salwa. Thinking of this in thy mind, let that be

resolved upon by thee which is consistent with justice, and let steps be

taken for accomplishing that resolution. Do that, O Brahmana, which is

proper to be done towards either that tiger among the Kurus, viz.,

Bhishma, singly, or towards the ruler of the Salwas, or towards both of

them! I have told thee truly about the root of my grief. It behoveth

thee, O holy one, to do that which is consistent with reason.'

"Akritavrana said, 'This, O blessed lady, O thou of the fairest

complexion, that thou sayest with eyes fixed upon virtue, is, indeed,

worthy of thee. Listen, however, to what I say! If Ganga's son had never

taken thee to the city called after the elephant, then, O timid girl,

Salwa would have, at Rama's behest, taken thee on his head! It is because

Bhishma bore thee away by force that king Salwa's suspicions have been

awakened in respect of thee, O thou of slender-waist! Bhishma is proud of

his manliness and is crowned with success. Therefore, thou shouldst cause

thy vengeance to fall upon Bhishma (and no other)!' Hearing these words

of the sage, Amva said, 'O regenerate one, this desire hath been

cherished by me also in my heart, viz., that, if possible. Bhishma should

be caused by me to be slain in battle! O thou of mighty arms, be it

Bhishma or be it king Salwa, punish that man whom thou thinkest to be

guilty and through whose act I have been so miserable!'

"Bhishma continued, 'In conversation such as this, that day passed and

the night also, O best of Bharata's race, with its delicious breeze which

was neither cold nor hot. Then Rama appeared there, beaming with energy.

And that sage wearing matted-locks on his bead and attired in deer-skins

was surrounded by his disciples. And endued with magnanimous soul, he had

his bow in hand. And bearing also a sword and a battle-axe, that sinless

one, O tiger among kings, approached the Srinjaya king (Hotravahana) in

that forest. And the ascetics dwelling there and that king also who was

endued with great ascetic merit, beholding him, all stood up and waited,

O king, with joined hands. And that helpless maiden too did the same. And

they all cheerfully worshipped Bhargava with the offer of honey and

curds. Being worshipped duly by them, Rama sat with them seated round

him. Then, O Bharata, Jamadagni's son and Hotravahana, seated thus

together, began to discourse. And after their discourse was over, the

sage Hotravahana opportunately said in a sweet voice these words of grave

import unto that foremost one of Bhrigu's race, viz., Rama of mighty

strength, 'O Rama, this is my daughter's daughter, O lord, being the

daughter of the king of Kasi.

She hath something to be done for her! Oh, listen to it duly, O thou that

art skilled in all tasks!' Hearing these words of his friend, Rama

addressed that maiden saying. 'Tell me what thou hast to say.' At these

words, Amva approached Rama who resembled a blazing fire, and worshipping

both his feet with her bent head, touched them with her two hands that

resembled, in radiance, a couple of lotuses and stood silently before

him. And filled with grief, she wept aloud, her eyes bathed in tears. And

she then sought the protection of that descendant of Bhrigu, who was the

refuge of all distressed persons. And Rama said, 'Tell me what grief is

in thy heart. I will act according to thy words!' Thus encouraged, Amva

said, 'O thou of great vows, O holy one, today I seek thy protection! O

lord, raise me from this unfathomable ocean of sorrow.'

"Bhishma continued, 'Beholding her beauty and her youthful body and its

great delicacy, Rama began to think,--What will she say? And that

perpetuator of Bhrigu's line, thinking inwardly of this, sat long in

silence, filled with pity. He then addressed that maiden of sweet smiles

again, saying, 'Tell us what thou hast to say!' Thus encouraged, she

represented everything truly unto Bhargava. And Jamadagni's son, hearing

these words of the princess, and having first settled what he should do,

addressed that damsel of the fairest complexion, saying, 'O beautiful

lady, I will send word unto Bhishma, that foremost one of Kuru's race.

Having beard what my behest is, that king will certainly obey it. If,

however, the son of Jahnavi do not act according to my words, I will then

consume him in battle, O blessed girl, with all his counsellors! Or, O

princess, if thou desirest it, I may even address the heroic ruler of the

Salwas to the matter in hand.' Hearing these words of Rama, Amva said,

'Dismissed I was by Bhishma, O son of Bhrigu's race, as soon as he heard

that my heart had previously been freely given away to the ruler of the

Salwas. Approaching then the lord of Saubha, I addressed him in language

that was unbecoming. Doubtful of the purity of my conduct, he refused to

accept me. Reflecting on all this, with the aid of thy own understanding,

it behoveth thee, O son of Bhrigu's race, to do that which should be done

in view of these circumstances. Bhishma, however, of great vows is the

root of my calamity, for he brought me under his power taking me up (on

his car) by violence! Slay that Bhishma, O thou of mighty arms, for whose

sake, O tiger of Bhrigu's race, overwhelmed with such distress, I suffer

such poignant misery! Bhishma, O thou of Bhrigu's race, is covetous, and

mean, and proud of his victory. Therefore, O sinless one, thou shouldst

give him his deserts. While, of lord, I was being abducted by him, even

this was the desire that I cherished in my heart, viz., that I should

cause that hero of great vows to be slain. Therefore, O sinless Rama,

gratify this desire of mine! O thou of mighty arms, slay Bhishma, even as

Purandara slew Vritra.'"

SECTION CLXXX

"Bhishma said, 'O lord, repeatedly urged by that maiden to slay Bhishma,

Rama replied unto that weeping girl, saying, 'O daughter of Kasi, O thou

of the fairest complexion, I do not, on any account, take up arms now

except for the sake of those that are conversant with the Vedas. Tell me,

therefore, what else I can do for thee? Both Bhishma and Salwa are, O

princess, exceedingly obedient to me. Do not grieve, I will accomplish

thy object. I will not, however, O beautiful lady, take up arms, except

at the command of Brahmanas. This hath been my rule of conduct.'

"Amva said, 'My misery, O holy one, should by any means be dispelled by

thee. That misery of mine hath been caused by Bhishma. Slay him,

therefore, O lord, without much delay.'

"Rama said, 'O daughter of Kasi, say but the word and Bhishma, however,

deserving of reverence from thee, will, at my word, take up thy feet on

his head!'

"Amva said, 'O Rama, slay in battle that Bhishma who roareth like an

Asura. Indeed, summoned to the encounter (by him), slay him, O Rama, if

thou wishest (to do) what is agreeable to me. It behoveth thee, besides,

to make thy promise true.'

"Bhishma continued, 'While, O king, Rama and Amva were talking thus with

each other, the Rishi (Akritavrana) of highly virtuous soul said these

words, 'It behoveth thee not, O mighty-armed one, to desert this girl

that seeketh thy protection! If summoned to battle, Bhishma cometh to the

encounter and sayeth--I am vanquished, or, if he obeyeth thy words, then

that which this maiden seeketh will be accomplished, O son of Bhrigu's

race, and the words spoken by thee, O hero, will also, O lord, be true!

This also was, O great Muni, the vow then made by thee, O Rama,--the vow

made by thee before Brahmanas after thou hadst conquered all the

Kshatriyas, viz., that thou wouldst slay in battle the person, be he a

Brahmana, a Kshatriya, a Vaisya, or a Sudra, who would be a foe to the

Brahmanas. Thou hadst further promised that as long as thou wouldst live

thou wouldst not abandon those that would come to thee in fright and seek

thy protection, and that thou wouldst, O Bhargava, slay that proud

warrior who would vanquish in battle all the assembled Kshatriyas of the

earth! O Ram, even Bhishma, that perpetuator of Kuru's race, hath

achieved such success (over all the Kshatriyas)! Approaching him, O son

of Bhrigu's race, encounter him now in battle!'

"Rama said, 'O best of Rishis, I recollect that vow of mine made before.

I will, however (in the present instance) do that which conciliation may

point out. That task which the daughter of Kasi hath in her mind is a

grave one, O Brahmana! Taking this maiden with me, I will repair myself

to the place where Bhishma is. If Bhishma, proud of his achievements in

battle, do not obey my behest, I will then slay that arrogant wight. Even

this is my fixed resolve. The arrows shot by me do not stick to the

bodies of embodied creatures (but pass them through). This is known to

you from what you saw in my encounters with the Kshatriyas!' Having said

this, Rama then, along with all those seekers of Brahma, resolved to

depart from that asylum! and the great ascetic then rose from his seat.

Then all those ascetics passing that night there, performed (on the next

morning) their homa-rites and recited their prayers. And then they all

set out, desirous of taking my life. And Rama, accompanied by all those

devotees of Brahma, then came to Kurukshetra, O monarch, with that

maiden, O Bharata, in their company. And those high-souled ascetics, with

that foremost one of Bhrigu's race at head, having arrived on the banks

of the stream of Saraswati, quartered themselves there.'"

SECTION CLXXXI

"Bhishma said, 'After he had quartered there, on third day, O king,

Jamadagni's son of high vows, sent a message to me, saying, 'I have come

here, do what is agreeable to me.' Hearing that Rama, of great might, had

come to the confines of our kingdom, I speedily went with a joyous heart

to that master who was an ocean of energy. And I went to him, O king,

with a cow placed in the van of my train, and accompanied by many

Brahmanas, and (ordinary) priests (of our family), and by others,

resembling the very gods in splendour, employed by us on special

occasions. And beholding me arrived at his presence, Jamadagni's son, of

great prowess, accepted the worship I offered unto him and said these

words unto me.'

"Rama said, 'Thyself, divested of desire, with what mood of mind, O

'Bhishma, didst thou abduct, on the occasion of her self-choice, his

daughter of the king of Kasi and again dismiss her subsequently? By thee

hath this famous lady been dissociated from virtue! Contaminated by the

touch of thy hands before, who can marry her now? Rejected she hath been

by Salwa, because thou, O Bharata, hadst abducted her. Take her

therefore, to thyself, O Bharata, at my command. Let this daughter of a

king, O tiger among men, be charged with the duties of her sex! O king, O

sinless one, it is not proper that this humiliation should be hers!

'Seeing him plunged into sorrow (on account of the maiden) I said unto

him,--O Brahmana, I cannot, by any means, bestow this girl on my brother.

O thou of Bhrigu's race, it was to myself that she said, I am Salwa's!

And it was by me that she was permitted to go to Salwa's city. As regards

myself, even this is my firm vow that I cannot abandon Kshatriya

practices from fear or pity, or avarice of wealth, or lust!--Hearing

these words of mine, Rama addressed me, with eyes rolling in anger,

saying, 'If, O bull among, men, thou dost not act according to my words,

I will slay thee this very day along with all thy counsellors!' Indeed,

with eyes rolling in anger, Rama in great wrath told me these words

repeatedly. I, however, O chastiser of foes, then beseeched him in sweet

words. But though beseeched by me, he did not cool down. Bowing down with

my head unto that best of Brahmanas I then enquired of him the reason for

which he sought battle with me. I also said,--O thou of mighty arms,

while I was a child it was thou who instructed me in the four kinds of

arms.[18] I am, therefore, O thou of Bhrigu's race, thy disciple! Then

Rama answered me with eyes red in anger, 'Thou knowest me, O Bhishma, to

be thy preceptor, and yet, O Kauravya, thou acceptest not, for pleasing

me, this daughter of the ruler of Kasi! O delighter of the Kurus, I

cannot be gratified unless thou actest in this way! O mighty-armed one,

take this maiden and preserve thy race! Having been abducted by thee, she

obtaineth not a husband. Unto Rama that subjugator of hostile cities, I

replied, saying.--This cannot be, O regenerate Rishi! All thy labour is

vain, O son of Jamadagni, remembering thy old preceptorship, I am

striving, O holy one, to gratify thee! As regards this maiden, she hath

been refused by me before knowing what the faults, productive of great

evils, of the female sex are, who is there that would admit into his

abode a woman whose heart is another's and who (on that account) is even

like a snake of virulent poison? O thou of high vows, I would not, even

from fear of Vasava, forsake duty! Be gracious unto me, or do me without

delay that which thou hast thought proper. This sloka also, O thou of

pure soul, is heard in the Puranas, O lord, sung by the high-souled

Marutta, O thou of great intelligence! The renunciation is sanctioned by

the ordinance of a preceptor who is filled with vanity, who is destitute

of the knowledge of right and wrong, and who is treading in a devious

path.--Thou art my preceptor and it is for this that I have from love

reverenced thee greatly. Thou, however, knowest not the duty of a

preceptor, and it is for this that I will fight with thee. I would not

slay any preceptor in battle, especially again a Brahmana, and more

specially one endued with ascetic merit. It was for this that I forgive

thee. It is well-known truth, gatherable from the scriptures, that he is

not guilty of slaying a Brahmana who killeth in battle a person of that

order that taketh up weapons like Kshatriya and fighteth wrathfully

without seeking to fly. I am a Kshatriya stationed in the practice of

Kshatriya duties. One doth not incur sin, nor doth one incur any harm by

behaving towards a person exactly as that person deserveth. When a person

acquainted with the proprieties of time and place and well-versed in

matters affecting both profit and virtue, feels doubtful, as regards

anything, he should without scruples of any kind, devote himself to the

acquisition of virtue which would confer the highest benefit on him. And

since thou, O Rama, in a matter connected with profit of doubtful

propriety, actest unrighteously, I would certainly fight with thee in a

great battle. Behold the strength of my arms and my prowess that is

superhuman! In view of such circumstances, I shall certainly do, O son of

Bhrigu, what I can. I shall fight with thee, O regenerate one, on the

field of Kurukshetra! O Rama of great effulgence, equip thyself as thou

listest for single combat! Come and station thyself on the field of

Kurukshetra where, afflicted with my shafts in great battle, and

sanctified by my weapons, thou mayest obtain those regions that have been

won by thee (thought for thy austerities). O thou of mighty arms and

wealth of asceticism, there I will approach thee for battle,--thee that

art so fond of battle! There, O Rama, where in days of yore thou hadst

propitiated thy (deceased) fathers (with oblations of Kshatriya blood),

slaying thee there, O son of Bhrigu, I will propitiate the Kshatriya

slain by thee! Come there, O Rama, without delay! There, O thou that art

difficult of being vanquished, I will curb thy old pride about which the

Brahmanas speak! For many long years, O Rama, thou hast boasted,

saying,--I have, single-handed, vanquished all the Kshatriyas of the

Earth!--Listen now to what enabled thee to indulge in that boast! In

those days no Bhishma was born, or no Kshatriyas like unto Bhishma!

Kshatriyas really endued with valour have taken their births later on! As

regards thyself, thou hast consumed only heaps of straw! The person that

would easily quell thy pride of battle hath since been born! He, O

mighty-armed one, is no other than myself, even Bhishma, that subjugator

of hostile cities! Without doubt, O Rama, I shall just quell thy pride of

battle!'

"Bhishma continued, 'Hearing these words of mine. Rama addressed me,

laughingly saying, 'By good luck it is, O Bhishma, that thou desirest to

fight with me in battle! O thou of Kuru's race, even now I go with thee

to Kurukshetra! I will do what thou hast said! Come thither, O chastiser

of foes! Let thy mother, Jahnavi, O Bhishma, behold thee dead on that

plain, pierced with my shafts, and become the food of vultures, crows,

and other carnivorous birds! Let that goddess worshipped by Siddhas and

Charanas, that blessed daughter of Bhagiratha, in the form of a river,

who begat thy wicked self, weep today, O king, beholding thee slain by me

and lying miserable on that plain, however undeserving she may be of

seeing such a sight! Come, O Bhishma, and follow me, O proud wight,

always longing for battle! O thou of Kuru's race, take with thee, O bull

of Bharatas' line, thy cars and all other equipments of battle!' Hearing

these words of Rama that subjugator of hostile towns, I worshipped him

with a bend of my head and answered him, saying,--So be it! Having said

all this, Rama then went to Kurukshetra from desire of combat, and I

also, entering our city, represented everything unto Satyavati. Then

causing propitiatory ceremonies to be performed (for my victory), and

being blessed also by my mother, and making the Brahmanas utter

benedictions on me, I mounted on a handsome car made of silver and unto

which, O thou of great glory, were yoked steeds white in hue. And every

part of that car was well-built, and it was exceedingly commodious and

covered on all sides with tiger-skin. And it was equipped with many great

weapons and furnished with all necessaries. And it was ridden by

charioteer who was well-born and brave, who was versed in horse-lore,

careful in battle, and well-trained in his art, and who had seen many

encounters. And I was accoutred in a coat of mail, white in hue, and had

my bow in hand. And the bow I took was also white in hue. And thus

equipped, I set out, O best of Bharata's race! And an umbrella, white in

hue, was held over my head. And, O king, I was fanned with fans that also

were white in colour. And clad in white, with also a white head-gear, all

my adornments were white. And eulogised (with laudatory hymns) by

Brahmanas wishing me victory. I issued out of the city named after the

elephant, and proceeded to Kurukshetra, which, O bull of Bharata's race,

was to be the field of battle! And those steeds, fleet as the mind or the

wind, urged by my charioteer, soon bore me, O king, to that great

encounter. And arrived in the field of Kurukshetra, both myself and Rama,

eager for battle, became desirous of showing each other our prowess. And

arrived within view of the great ascetic Rama, I took up my excellent

conch and blew a loud blast. And many Brahmanas, O king, and many

ascetics having their abodes in the forest, as also the gods with Indra

at their head, were stationed there for beholding the great encounter.

And many celestial garlands and diverse kinds of celestial music and many

cloudy canopies could be noticed there. And all those ascetics who had

come with Rama, desiring to become spectators of the fight, stood all

around the field. Just at this juncture, O king, my divine mother devoted

to the good of all creatures, appeared before me in her own form and

said, 'What is this that thou seekest to do? Repairing to Jamadagni's

son, O son of Kuru's race, I will repeatedly solicit him saying,--Do not

fight Bhishma who is thy disciple!--O son, being a Kshatriya do not

obstinately set thy heart on an encounter in battle with Jamadagni's son

who is a Brahmana!' Indeed, it was thus that she reproved me. And she

also said, 'O son, Rama, equal in prowess unto Mahadeva himself, is the

exterminator of the Kshatriya order! It is not known to thee, that thou

desirest an encounter with him.' Thus addressed by her, I saluted the

goddess reverentially and replied unto her with joined hands, giving her,

O chief of the Bharatas, an account of all that had transpired in that

self-choice (of the daughter of Kasi). I also told her every thing, O

king of kings, about how I had urged Rama (to desist from the combat). I

also gave her a history of all the past acts of the (eldest) daughter of

Kasi. My mother then, the great River, wending to Rama, began, for my

sake, to beseech the Rishi of Bhrigu's race. And she said unto him these

words, viz.,--Do not fight Bhishma who is thy disciple!--Rama, however,

said unto her while she was beseeching him thus, 'Go and make Bhishma

desist! He doth not execute out my wish! It is for this that I have

challenged him!'

"Vaisampayana continued, 'Thus addressed by Rama, Ganga, from affection

for her son, came back to Bhishma. But Bhishma, with eyes rolling in

anger, refused to do her bidding. Just at this time, the mighty ascetic

Rama, that foremost one of Bhrigu's race, appeared in Bhishma's sight. An

then that best of the twice-born ones challenged him to the encounter.'"

SECTION CLXXXII

"Bhishma said, 'I then smilingly addressed Rama stationed for battle,

saying,--Myself on my car, I do not wish to fight with thee that art on

the earth! Mount on a car, O hero, and case thy body in mail, O

mighty-armed one, if indeed, O Rama, thou wishest to fight me in

battle!--Then Rama smilingly replied unto me on that field of battle,

saying, 'The Earth, O Bhishma, is my car, and Vedas, like good steeds,

are the animals that carry me! The wind is my car-driver, and my coat of

mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri

and Saraswati). Well-covered by these in battle, O son of Kuru's race, I

will fight!' Having said this, O Gandhari's son. Rama of prowess

incapable of being baffled, covered me on all sides with a thick shower

of arrows. I then beheld Jamadagni's son stationed on a car equipped with

every kind of excellent weapons! And the car he rode was exceedingly

handsome and was of wonderful appearance. And it had been created by a

fiat of his will, and it was beautiful like a town. And celestial steeds

were yoked unto it, and it was well-protected by the necessary defences.

And it was decked all over with ornaments of gold. And it was

well-covered with tough skins all around, and bore the device of the sun

and the moon. Rama was armed with bow and equipped with a quiver, and

with fingers cased in leathern fences! Akritavrana, the dear friend of

Bhargava, well-versed in the Vedas, did the duties of a car-driver for

that warrior. And he, of Bhrigu's race, repeatedly summoning me to

battle, saying,--Come, come,--gladden my heart. And I then, myself,

singly obtained for my adversary that invincible and mighty exterminator

of the Kshatriya race, viz., Rama risen like the sun himself in

splendour, desirous (on his part) of fighting singly! And after he had

poured three showers of arrows on me curbing my steeds, I came down from

my car and placing my bow aside I proceeded on foot to that best of

Rishis. And arriving before him, I worshipped the best of Brahmanas with

reverence. And having saluted him duly, I told him these excellent

words,--O Rama, whether thou art equal or superior to me, I will fight

with thee, my virtuous preceptor, in battle! O lord, bless me, wishing me

victory!'

"Rama, thus addressed, said, 'O foremost one of Kuru's race, he that

desires prosperity should act even thus! O thou of mighty arms, they that

fight with warriors more eminent than themselves, have this duty to

perform. O king, I would have cursed thee if thou hadst not approached me

thus! Go, fight carefully and summoning all thy patience, O thou of

Kuru's race! I cannot, however, wish thee victory, for I myself stand

here to vanquish thee! Go, fight fairly! I am pleased with thy

behaviour!--Bowing unto him, I then speedily came back, and mounting on

my car, I once more blew my conch decked with gold, And then, O Bharata,

the combat commenced between him and me. And it lasted for many days.

each of us, O king, having been desirous of vanquishing the other. And in

that battle, it was Rama who struck me first with nine hundred and sixty

straight arrows furnished with vulturine wings. And with that arrowy

shower, O king, my four steeds and charioteer were completely covered!

Notwithstanding all this, however, I remained quiet in that encounter,

accoutred in my coat of mail! Bowing unto the gods, and especially unto

the Brahmanas, I then smilingly addressed Rama stationed for battle,

saying,--Although thou hast shown little regard for me, yet I have fully

honoured thy preceptorship! Listen again, O Brahmana, to some other

auspicious duty that should be discharged if virtue is to be earned! The

Vedas that are in thy body, and the high status of Brahmana that is also

in thee, and the ascetic merit thou hast earned by the severest of

austerities, I do not strike at these! I strike, however, at that

Kshatriyahood which thou, O Rama, hast adopted! When a Brahmana taketh up

weapons, he becometh a Kshatriya. Behold now the power of my bow and the

energy of my arms! Speedily shall I cut off that bow of thine with a

sharp shaft!--Saying this I shot at him, O bull of Bharata's race, a

sharp broad-headed arrow, And cutting off one of the horns of his bow

with it. I caused it to drop on the ground. I then shot at Jamadagni's

car a hundred straight arrows winged with vulturine feathers. Piercing

through Rama's body and borne along by the wind, those arrows coursing

through space seemed to vomit blood (from their mouths) and resembled

veritable snakes. Covered all over with blood and with blood issuing out

of his body. Rama, O king, shone in battle, like the Sumeru mountain with

streams of liquid metal rolling down its breast, or like the Asoka tree

at the advent of spring, when covered with red bunches of flowers, or, O

king, like the Kinsuka tree when clad in its flowery attire! Taking up

then another bow, Rama, filled with wrath, showered upon me numerous

arrows of excessive sharpness, furnished with golden wings. And those

fierce arrows of tremendous impetus, resembling snakes, or fire, or

poison, coming at me from all sides, pierced my very vitals and caused me

to tremble. Summoning all my coolness then addressed myself for the

encounter, and filled with rage I pierced Rama with a hundred arrows. And

afflicted with those hundred blazing shafts resembling either fire, or

the sun or looking like snakes of virulent poison, Rama seemed to lose

his senses! Filled, O Bharata, with pity (at the sight), I stopped of my

own accord and said,--Oh, fie on battle! Fie on Kshatriya practices! And

overwhelmed, O king, with grief, I repeatedly said,--Alas, great is the

sin committed by me through observance of Kshatriya practices, since I

have afflicted with arrows my preceptor who is a Brahmana endued with a

virtuous soul!--After that, O Bharata, I ceased striking Jamadagni's son

any more. At this time, the thousand-rayed luminary, having heated the

earth with his rays, proceeded at the close of day to his chambers in the

west and the battle also between us ceased.'"

SECTION CLXXXIII

"Bhishma said, 'After the battle had ceased, my charioteer, well-skilled

in such operations, drew out from his own body, from the bodies of my

steeds, and from my body as well, the arrows that struck there. Next

morning, when the sun rose, the battle commenced again, my horses having

(a little while before) been bathed and allowed to roll on the ground and

having had their thirst slaked and thereby re-invigorated. And beholding

me coming quickly to the encounter attired in a coat of mail and

stationed on my car, the mighty Rama equipped his car with great care.

And I myself also, beholding Rama coming towards me from desire of

battle, placed aside my bow and quickly descended from my car. Saluting

Rama I re-ascended it, O Bharata, and desirous of giving battle, stood

fearlessly before that son of Jamadagni. I then overwhelmed him with a

thick shower of arrows, and he too covered me with an arrowy shower in

return. And filled with wrath. Jamadagni's son once more shot at me a

number of fierce shafts of great force and blazing mouths looking like

veritable snakes! And I too, O king, shooting sharp shafts by hundreds

and thousands, repeatedly cut: off Rama's arrows in mid-air before they

could come at me. Then the mighty son of Jamadagni began to hurl

celestial weapons at me, all of which I repelled, desirous of achieving

mightier feats, O thou of strong arms, with-my weapons. And loud was the

din that then arose in the welkin all around. At that time, I hurled at

Rama the weapon named Vayavya which Rama neutralised, O Bharata, by the

weapon called Guhyaka. Then I applied, with proper mantras, the weapon

called Agneya but the lord Rama neutralised that weapon of mine by one

(of his) called Varuna. And it was in this way that I neutralised the

celestial weapons of Rama, and that chastiser of foes, Rama also, endued

with great energy and acquainted with celestial weapons, neutralised the

weapons shot by me. Then, O monarch, that best of Brahmanas, the mighty

son of Jamadagni, filled with wrath, suddenly wheeling to my right,

pierced me in the breast. At this, O best of the Bharatas, I swooned on

my best of cars. And beholding me, reft of consciousness, my charioteer

quickly bore me away from the field. And seeing me afflicted and pierced

with Rama's weapons and borne away drooping and in a swoon, all the

followers of Rama, including Akritavrana and others and the princess of

Kasi, filled with joy, O Bharata, began to shout aloud! Regaining

consciousness then, I addressed my charioteer, saying,--Go where Rama

stayeth! My pains have left me, and I am ready for battle!--Thus

instructed, my charioteer soon took me where Rama was, with the aid of

those exceedingly handsome steeds of mine that seemed to dance as they

coursed (through the plain) and that were endued with the speed of the

wind. And approaching Rama then, O thou of Kuru's race, and filled with

wrath, from desire of vanquishing his angry self, I overwhelmed him with

an arrowy shower! But Rama, shooting three for every single of mine, cut

into fragments every one of my straight-going arrows in mid air before

any of them could reach him! And beholding those well-furnished arrows of

mine by hundreds and thousands, each cut off in twain by Rama's arrows,

all the followers of Rama were filled with joy. Impelled then by the

desire of slaying him, I shot at Rama, the son of Jamadagni, a

good-looking arrow of blazing effulgence with Death's self sitting at its

head. Struck very forcibly therewith and succumbing to its impetus, Rama

fell into a swoon and dropped down on the ground. And when Rama thus

dropped on the ground, exclamations of Oh and Alas arose on all sides,

and the whole universe, O Bharata, was filled with confusion and alarm,

such as may be witnessed if the sun himself were ever to fall down from

the firmament! Then all those ascetics together with the princess of

Kasi, quietly proceeded, O son of Kuru's race, with great anxiety towards

Rama. And embracing him, O Kaurava, they began to comfort him softly with

the touch of their hands, rendered cold by contact with water, and with

assurances of victory. Thus comforted, Rama rose up and fixing an arrow

to his bow he addressed me in an agitated voice, saying, 'Stay, O

Bhishma! Thou art already slain! And let off by him, that arrow quickly

pierced my left side in that fierce encounter. And struck therewith, I

began to tremble like a tree shaken by the tempest. Slaying my horses

then in terrific combat, Rama, fighting with great coolness, covered me

with swarms of winged arrows, shot with remarkable lightness of hand. At

this, O mighty-armed one, I also began to shoot arrows with great

lightness of hand for obstructing Rama's arrowy shower. Then those arrows

shot by myself and Rama covering the welkin all around, stayed even there

(without failing down). And, thereupon, enveloped by clouds of arrows the

very sun could not shed its rays through them. And the very wind,

obstructed by those clouds, seemed to be unable to pass through them.

Then, in consequence of the obstructed motion of the wind, the rays of

the sun, and the clash of the arrows against one another, a conflagration

was caused in the welkin. And then those arrows blazed forth in

consequence of the fire generated by themselves, and fell on the earth,

consumed into ashes! Then Rama, O Kaurava, filled with rage, covered me

with hundreds and thousands and hundreds of thousands and hundreds of

millions arrows! And I also, O king, with my arrows resembling snakes of

virulent poison, cut into fragments all those arrows of Rama and caused

them to fall down on the earth like snakes cut into pieces. And it was

thus, O best of the Bharatas, that combat took place. When, however, the

shades of evening approached, my preceptor withdrew from the fight.'"

SECTION CLXXXIV

"Bhishma said, 'The next day, O bull of Bharata's race, frightful again

was the combat that wok place between me and Rama when I encountered him

once more. That hero of virtuous soul, conversant with celestial

weapons,--the lord Rama, from day to day, began to use diverse kinds of

celestial weapons. Regardless of life itself, which is so difficult of

being sacrificed, in that fierce combat, O Bharata, I baffled all those

weapons with such of mine as are capable of baffling them. And, O

Bharata, when diverse weapons were in this way neutralised and baffled by

means of counter-weapons, Rama, of mighty energy began to contend against

me in that battle, reckless of his own life. Seeing all his weapons

baffled, the high-souled son of Jamadagni then hurled at me a fierce

lance, blazing like a meteor, with flaming mouth, filling the whole

world, as it were, with its effulgence, and resembling the dart hurled by

Death himself! I, however, with my arrows cut into three fragments that

blazing dart rushing against me, and resembling in effulgence the sun

that rises at end of the Yuga! At this, breezes charged with fragrant

odours began to blow (around me). Beholding that dart of his cut off,

Rama, burning with anger, hurled a dozen other fierce darts. Their forms,

O Bharata, I am incapable of describing in consequence of their great

effulgence and speed. How, indeed, shall I describe their forms?

Beholding those diverse-looking darts approach me from all sides, like

long tongues of fire and blazing forth with fierce energy like the dozen

suns that arise at the time of the destruction of the universe, I was

filled with fear. Seeing an arrowy net advancing against me, I baffled it

with an arrowy downpour of mine, and then sent a dozen shafts by which I

consumed those fierce-looking dozen darts of Rama. Then, O king, the

high-souled son of Jamadagni showered on me numerous fierce-looking

darts, furnished with variegated handles decked with gold, possessed of

golden wings, and resembling flaming meteors! Baffling those fierce darts

by means of my shield and sword, and causing them in that combat to fall

down on the ground, I then, with clouds of excellent arrows, covered

Rama's excellent steeds and his charioteer. Then that high-souled smiter

of the lord of the Haihayas,[19] beholding those darts of mine equipped

with gold-decked handles and resembling snakes emerged out of their

holes, and filled with wrath at the sight, had recourse once more to

celestial weapons! Then swarms of fierce arrows, looking like flights of

locusts fell upon me and overwhelmed me, my steeds, my charioteer, and my

car! Indeed, O king, my car, horses, and charioteer, were covered all

over with those arrows! And the yoke, shaft, wheels, and the wheel-spokes

of my car, overwhelmed with that arrowy shower, at once broke. After that

arrowy shower, however, was over, I also covered my preceptor with a

thick shower of arrows. Thereupon, that mass of Brahmic merit, mangled

with that arrowy downpour, began to bleed copiously, and continuously.

Indeed, like Rama afflicted with my clouds of arrows, I too was densely

pierced with his arrows. When at last in the evening, the sun set behind

the western hills, our combat came to an end.'"

SECTION CLXXXV

"Bhishma said, 'Next morning, O king, when the sun rose brightly, the

combat between myself and him of Bhrigu's race, again, commenced. Then

Rama, that foremost of smiters, stationed on his quickly-moving car,

rained on me a thick downpour of arrows like the clouds on the

mountain-breast. My beloved charioteer then, afflicted by that arrowy

shower, swerved from his place in the car, filling me with grief on his

account. A total unconsciousness then came over him. And thus wounded by

that arrowy downpour he fell down upon the earth in a swoon. And

afflicted as he had been by Rama's shafts, he soon gave up his life.

Then, O great king, fear entered my heart. And when, on the death of my

charioteer, I was still lamenting for him with heart unhinged by sorrow,

Rama began to shoot at me many death-dealing shafts. Indeed, even when

endangered at the death of my charioteer I was lamenting for him, he of

Bhrigu's race, drawing the bow with strength, pierced me deep with an

arrow! O king, that blood-drinking shaft, falling upon my breast, pierced

me through and fell simultaneously with my person upon the earth! Then, O

bull of Bharata's race, thinking I was dead, Rama repeatedly roared aloud

like the clouds and rejoiced exceedingly! indeed, O king, when thus I

fell down on the earth, Rama, filled with joy, sent forth loud shouts

along with his followers, while all the Kauravas who stood beside me and

all those who came there to witness the combat were afflicted with great

woe on seeing me fall. While lying prostrate, O lion among kings, I

beheld eight Brahmanas endued with the effulgence of the sun or the fire.

They stood surrounding me on that field of battle and supporting me on

their arms. Indeed, borne up by those Brahmanas I had not to touch the

ground. Like friends they supported me in mid-air while I was breathing

heavily. And they were sprinkling me with drops of water. And bearing me

up as they stood, they then, O king, repeatedly said unto me, 'Do not

fear! Let prosperity be thine!' Comforted then by those words of theirs,

I quickly rose up. I then beheld my mother Ganga--that foremost of the

rivers, stationed on my car. Indeed, O king of the Kurus, it was that

great river-goddess who had controlled my steeds in the combat (after my

charioteer's fall)! Worshipping then the feet of my mother and of the

spirits of my ancestors, I ascended my car. My mother then protected my

car, steeds, and all the implements of battle. With joined bands I

entreated her to go away. Having dismissed her, I myself restrained those

steeds endued with the speed of the wind, and fought with Jamadagni's

son, O Bharata, till the close of the day! Then, O chief of the Bharatas,

in course of that combat, I shot at Rama a powerful and heart-piercing

arrow endued with great speed. Afflicted with that shaft, Rama then, his

bow loosened from his grasp, fell down upon the earth on his knees, reft

of consciousness! And when Rama, that giver of many thousands (of golden

coins) fell, masses of clouds covered the firmament, pouring a copious

shower of blood! And meteors by hundreds fell, and thunder-rolls were

heard, causing everything to tremble! And suddenly Rahu enveloped the

blazing sun, and rough winds began to blow! And the earth itself began to

tremble. And vultures and crows and cranes began to alight in joy! And

the points of the horizon seemed to be ablaze and jackals began

repeatedly to yell fiercely! And drums, unstruck (by human hands), began

to produce harsh sound! Indeed, when the high-souled Rama embraced the

earth, reft of consciousness, all these frightful and alarming omens of

evil were seen! Then all on a sudden rising up, Rama approached me once

more, O Kaurava, for battle, forgetting everything and deprived of his

senses by anger. And that mighty-armed one took up his bow endued with

great strength and also a deadly arrow. I, however, resisted him

successfully. The great Rishis then (that stood there) were filled with

pity at the sight, while he, however, of Bhrigu's race, was filled with

great wrath. I then took up a shaft, resembling the blazing fire that

appears at the end of the Yuga, but Rama of immeasurable soul baffled

that weapon of mine. Then covered by clouds of dust, the splendour of the

solar disc was dimmed, and the sun went to the western mount. And night

came with its delicious and cool breezes, and then both of us desisted

from the fight. In this way, O king, when evening came the fierce battle

ceased, and (next day) with the re-appearance of the sun it commenced

again. And it lasted for three and twenty days together.'"

SECTION CLXXXVI

"Bhishma said, 'Then, O great king, during the night, having bowed unto

the Brahmanas, the Rishis, the gods, and all those creatures that wander

during the dark, and also all the kings of the earth, I laid myself down

on my bed, and in the solitude of my room, I began to reflect in the

following way.--For many days hath this fierce combat of terrible

consequence lasted between myself and Jamadagni. I am unable, however, to

vanquish on the field of battle that Rama of mighty energy. If indeed, I

am competent to vanquish in battle that Brahmana of mighty strength,

viz., Jamadagni's son of great prowess, then let the gods kindly show

themselves to me this night!--Mangled with arrows as I lay asleep, O

great king, that night on my right side, towards the morning, those

foremost of Brahmanas who had raised me when I had fallen down from my

car and held me up and said unto me--Do not fear--and who had comforted

me, showed themselves to me, O king, in a dream! And they stood

surrounding me and said these words. Listen to them as I repeat them to

thee, O perpetuator of Kuru's race! Rise, O Ganga's son, thou needst have

no fear! We will protect thee, for thou art our own body! Rama, the son

of Jamadagni, will never be able to vanquish thee in battle! Thou, O bull

of Bharata's race, wilt be the conqueror of Rama in combat! This beloved

weapon, O Bharata, called Praswapa, appertaining to the lord of all

creatures, and forged by the divine artificer, will come to thy

knowledge, for it was known to thee in thy former life! Neither Rama, nor

any person on earth is acquainted with it. Recollect it, therefore, O

thou of mighty arms, and apply it with strength! O king of kings, O

sinless one, it will come to thee of itself! With it, O Kaurava, thou

wilt be able to check all persons endued with mighty energy! O king, Rama

will not be slain outright by it, thou shalt not, therefore, O giver of

honours, incur any sin by using it! Afflicted by the force of this thy

weapon, the son of Jamadagni, will fall asleep! Vanquishing him thus,

thou wilt again awaken him in battle, O Bhishma, with that dear weapon

called Samvodhana! Do what we have told thee, O Kauravya, in the morning,

stationed on thy car. Asleep or dead we reckon it as the same, O king,

Rama will not surely die! Apply, therefore, this Praswapa weapon so

happily thought of!--Having said this, O king, those foremost of

Brahmanas, eight in number and resembling one another in form, and

possessed of effulgent bodies, all vanished from my sight!'"

SECTION CLXXXVII

"Bhishma said, 'After the night had passed away, I awoke, O Bharata, and

thinking of my dream I was filled with great joy. Then, O Bharata, the

combat began between him and me--a combat that was fierce and unrivalled

and that made the hairs of all creatures stand on their ends. And

Bhargava poured on me an arrowy shower which I baffled with an arrowy

shower of mine. Then filled with wrath at what he had seen the day before

and what he saw that day, Rama hurled at me a dart, hard as Indra's

thunderbolt and possessed of effulgence, resembling the Yama's mace! It

came towards me like a blazing flame of fire and drinking up, as it were,

all the quarters of that field of battle! Then, O tiger among the Kurus,

it fell, O perpetuator of Kuru's line, upon my shoulder, like the

lightning's flame that ranges the sky. Wounded thus by Rama, O thou of

red eyes, my blood, O mighty-armed one, began to flow copiously like

streams of red earth from a mountain (after a shower)! Filled with great

wrath, I then shot at Jamadagni's son a deadly shaft, fatal as the poison

of a snake. That heroic and best of Brahmanas, struck therewith at the

forehead, O monarch, then appeared as beautiful as a crested hill!

Extremely angry, that hero then, changing his position and drawing the

bow-string with great strength, aimed at me a terrible shaft resembling

all-destructive Death himself, and capable of grinding all foes! That

fierce arrow fell upon my breast, hissing (through the air) like a snake.

Covered with blood, I fell down on the earth, O king, thus struck.

Regaining consciousness, I hurled at Jamadagni's son a frightful dart,

effulgent as the thunderbolt. That dart fell upon the bosom of that

foremost of Brahmanas. Deprived of his senses at this, Rama began to

tremble all over. That great ascetic then, viz., his friend, the

regenerate Akritavrana, embraced him and with diverse words of comfort

soothed him. Reassured thus, Rama of high vows was then filled with wrath

and vindictiveness. He invoked the great Brahma weapon. For baffling it I

also used the same excellent weapon. Clashing against each other, the two

weapons began to blaze forth brightly, showing what happens at the end of

the Yuga! Without being able to reach either myself or Rama, those two

weapons, O best of the Bharatas, met each other in the mid-air. Then the

whole welkin seemed to be ablaze, and all creatures, O monarch, became

highly distressed. Afflicted by the energy of those weapons, the Rishis,

the Gandharvas, and the gods were all greatly pained. Then earth, with

her mountains and seas and trees began to tremble, and all creatures,

heated with the energy of the weapons, were greatly afflicted. The

firmament, O king, became ablaze and the ten points of the horizon became

filled with smoke. Creatures, therefore, that range the welkin were

unable to stay in their element. When, at all this, the whole world with

the gods, the Asuras and the Rakshasas began to utter exclamations of

woe.--This is the time--thought I and became desirous, O Bharata, of

speedily shooting the Praswapa weapon at the command of those utterers of

Brahma (that had appeared to me in my dream)! The Mantras also for

invoking excellent weapon suddenly came to my mind!'"

SECTION CLXXXVIII

"Bhishma said, 'When I had formed this resolution, O king, a din of

tumultuous voices arose in the sky. And it said,--O son of Kuru's race,

do not let off the Praswapa weapon!--Notwithstanding this, I still aimed

that weapon at Bhrigu's descendant. When I had aimed it, Narada addressed

me, saying, 'Yonder, O Kauravya, stay the gods in the sky! Even they are

forbidding thee today! Do not aim the Praswapa weapon! Rama is an ascetic

possessed of Brahma merit, and he is, again, thy preceptor! Never,

Kauravya, humiliate him.' While Narada was telling me this, I beheld

those eight utterers of Brahma stationed in the sky. Smilingly, O king,

they said unto me slowly,--O chief of the Bharatas, do even what Narada

sayeth. Even that, O best of Bharata's race, is highly beneficial to the

world!' I then withdrew that great weapon called Praswapa and invoked

according to the ordinance the weapon called Brahma in the combat.

Beholding the Praswapa weapon withdrawn, O lion among kings, Rama was in

great huff, and suddenly exclaimed, 'Wretch that I am, I am vanquished, O

Bhishma!' Then Jamadagni's son behold before him his venerable father and

his father's fathers. They stood surrounding him there, and addressed him

in these words of consolation, 'O sire, never display such 'rashness

again, the rashness, viz., of engaging in battle with Bhishma, or

especially with any Kshatriya, O descendant of Bhrigu's race, to fight is

the duty of a Kshatriya! Study (of the Vedas) and practice of vows are

the highest wealth of Brahmanas! For some reason, before 'this, thou

hadst been ordered by us to take up weapons. Thou hadst then perpetrated

that terrible and unbecoming feat. Let this battle with Bhishma be thy

very last, for enough of it thou hadst already. O thou of mighty arms,

leave the combat. Blessed be thou, let this be the very last instance of

thy taking up the bow! O invincible one, throw thy bow aside, and

practice ascetic austerities, O thou of Bhrigu's race! Behold, Bhishma,

the son of Santanu, is forbidden by all the gods! They are endeavouring

to pacify him, repeatedly saying,--Desist from this battle! Do not light

with Rama who is thy preceptor. It is not proper for thee, O perpetuator

of Kuru's race, to vanquish Rama in battle! O son of Ganga, show this

Brahmana every honour on the field of battle! As regards thee, we are thy

superiors and therefore forbid thee! Bhishma is one of the foremost of

Vasus! O son, it is fortunate, that thou art still alive! Santanu's son

by Ganga--a celebrated Vasu as he is,--how can he be defeated by thee?

Desist, therefore, O Bhargava! That foremost of the Pandavas, Arjuna, the

mighty son of Indra, hath been ordained by the Self-create to be the

slayer of Bhishma!'

"Bhishma continued, 'Thus addressed by his own ancestors, Rama answered

them, saying, 'I cannot give up the combat. Even this is the solemn vow I

have made. Before this, I never left the field, giving up battle! Ye

grandsires, if you please, cause Ganga's son to desist from the fight! As

regards myself, I can, by no means, desist from the combat!' Hearing

these words of his, O king, those ascetics with Richika at their head,

coming to me with Narada in their company, told me, 'O sire, desist from

battle! Honour that foremost of Brahmanas!' For the sake of Kshatriya

morality, I replied unto them, saying. Even this is the vow I have taken

in this world, viz., that I would never desist from battle turning my

back, or suffer my back to be wounded with arrows! I cannot, from

temptation or distress, or fear, or for the sake of wealth, abandon my

eternal duty! Even this is my fixed resolution! Then all those ascetics

with Narada at their head, O king, and my mother Bhagirathi, occupied the

field of battle (before me). I, however, stayed quietly with arrows and

bow as before, resolved to fight. They then once more turned towards Rama

and addressed him, saying. 'The hearts of Brahmanas are made of butter.

Be pacified, therefore, O son of Bhrigu's race! O Rama, O Rama, desist

from this battle, O best of Brahmanas! Bhishma is incapable of being

slain by thee, as indeed, thou, O Bhargava, art incapable of being slain

by him!' Saying these words while they stood obstructing the field, the

Pitris caused that descendant of Bhrigu's race to place aside his

weapons. Just at this time I once more beheld those eight utterers of

Brahma, blazing with effulgence and resembling bright stars risen on the

firmament. Stationed for battle as I was, they said these words unto me

with great affection, 'O thou of mighty arms, go unto Rama who is thy

preceptor! Do what is beneficial to all the worlds. Beholding then that

Rama had desisted owing to the words of his well-wishers, I also, for the

good of the worlds, accepted the words of my well-wishers. Though mangled

exceedingly, I still approached Rama and worshipped him. The great

ascetic Rama then, smilingly, and with great affection, said unto me,

'There is no Kshatriya equal to thee on the earth! Go now, O Bhishma, for

in this combat thou hast pleased me highly'! Summoning then in my

presence that maiden (the daughter of Kasi), Bhargava sorrowfully said

unto her these words in the midst of all those high-souled persons.'"

SECTION CLXXXIX

"Rama said, 'O damsel, in the very sight of all these persons, I have

fought according to the best of my power and displayed my prowess! By

using even the very best of weapons I have not been able to obtain any

advantage over Bhishma, that foremost of all wielders of weapons! I have

exerted now to the best of my power and might. O beautiful lady, go

withersoever thou wishest! What other business of thine can I accomplish?

Seek the protection of Bhishma himself! Thou hast no other refuge now!

Shooting mighty weapons Bhishma hath vanquished me!' Having said this,

the high-souled Rama sighed and remained silent. That maiden then

addressed him, saying, 'O holy one, it is even so as thy holy self hath

said! This Bhishma of great intelligence is incapable of being vanquished

in battle by even the gods! Thou hast done my business to the best of thy

exertion and power. Thou hast displayed in this battle energy incapable

of being baffled and weapons also of diverse kinds. Thou hast yet been

unable to obtain any advantage over Bhishma in combat. As regards myself,

I will not go a second time to Bhishma. I will, however, O perpetuator of

Bhrigu's race, go thither, O thou endued with wealth of asceticism, where

I may (obtain the means to) myself slay Bhishma in battle!' Having said

the words, that maiden went away, with eyes agitated with wrath, and

thinking to compass my death, she firmly resolved to devote herself to

asceticism. Then that foremost one of Bhrigu's race, accompanied by those

ascetics, bidding me farewell, departed, O Bharata, for the mountains

whence he had come. I also, ascending my car, and praised by the

Brahmanas, entered our city and represented, everything unto my mother

Satyavati, everything that had transpired, and she, O great king, uttered

benedictions on me. I then appointed persons endued with intelligence to

ascertain the doings of that maiden. Devoted to the good of myself--their

well-wisher, those spies of mine, with great application brought to me

accounts of her course of action, her words and actions, from day to day.

When that maiden went to the woods, resolved on ascetic austerities, even

then I became melancholy, and afflicted with pain, I lost my heart's

tenor. Except one acquainted with Brahma and observant of vows, that are

praiseworthy owing to the austerities they involve, no Kshatriya hath

ever by his prowess, vanquished me in battle! I then, O king, humbly

represented to Narada as also to Vyasa all that the maiden did. They both

told me, 'O Bhishma, do not give way to sorrow on account of the daughter

of Kasi. Who is there that would venture to baffle destiny by individual

exertion?' Meanwhile, O great king, that maiden, entering a cluster of

retreats practised austerities, that were beyond human powers (of

endurance). Without food, emaciated, dry, with matted-locks and begrimed

with filth, for six months she lived on air only, and stood unmoved like

a street-post. And that lady, possessed of wealth of asceticism,

foregoing all food in consequence of the fast she kept, passed a whole

year after this, standing in the waters of the Yamuna. Endued with great

wrath, she passed the next whole year standing on her front toes and

having eaten only one fallen leaf (of a tree). And thus for twelve years,

she made the heavens hot by her austerities. And though dissuaded by her

relatives, she could not by any means be weaned off (from that course of

action). She then went unto Vatsabhumi resorted to by the Siddhas and

Charanas, and which was the retreat of high-souled ascetics of pious

deeds. Bathing frequently in the sacred waters of that retreat, the

princess of Kasi roamed about according to her will. Proceeding next (one

after another) to the asylum, O king, of Narada, and to the auspicious

asylum of Uluka and to that of Chyavana, and to the spot sacred to

Brahmana, and to Prayaga the sacrificial platform of the gods, and to

that forest sacred to the gods, and to Bhogawati, and, O monarch, to the

asylum of Kusika's son (Viswamitra), and to the asylum of Mandavya, and

also to the asylum of Dwilipa, and to Ramhrada, and, O Kaurava, to the

asylum of Garga, the princess of Kasi, O king, performed ablutions in the

sacred waters of all these, observing all the while the most difficult of

vows. One day, my mother from the waters asked her, O Kauravya, saying,

'O blessed lady, for what dost thou afflict thyself so? Tell me the

truth!' Thus asked, O monarch, that faultless damsel answered her with

joined hands, saying, 'O thou of handsome eyes, Rama hath been vanquished

in battle by Bhishma. What other (Kshatriya) king then would venture to

defeat the latter when ready with his weapons? As regards myself, I am

practising the severest penances for the destruction of Bhishma. I wander

over the earth, O goddess, so that I may slay that king! In every thing I

do, O goddess, even this is the great end of my vows!' Hearing these

words of hers, the Ocean-going (river Ganga) replied unto her, saying, 'O

lady, thou art acting crookedly! O weak girl, this wish of thine thou

shalt not be able to achieve, O faultless one? if, O princess of Kasi,

thou observest these vows for destruction of Bhishma, and if thou takest

leave of thy body while observing them, thou shalt (in thy next birth)

become a river, crooked in her course and of water only during the rains!

All the bathing places along thy course will be difficult of approach,

and filled only during the rains, thou shalt be dry for eight months

(during the year)! Full of terrible alligators, and creatures of

frightful mien thou shalt inspire fear in all creatures! Addressing her

thus, O king, my mother, that highly-blessed lady, in seeming smiles,

dismissed the princess of Kasi. That highly fair damsel then once more

began to practise vows, foregoing all food, aye, even water, sometimes

for eight months and sometimes for ten months! And the daughter of the

king of Kasi, wandering hither and thither for her passionate desire of

tirthas, once more came back, O Kauravya, to Vatsabhumi. And it is there,

O Bharata, that she is known to have become a river, filled only during

the rainy seasons, abounding with crocodiles, crooked in her course, and

destitute of easy access to her water. And, O king, in consequence of her

ascetic merit only half her body became such a river in Vatsabhumi, while

with the other half, she remained a maiden as before!'

SECTION CXC

"Bhishma said, 'Then all those ascetics (that dwell in Vatsabhumi),

beholding the princess of Kasi firmly resolved on ascetic austerities,

dissuaded her and enquired of her, saying, 'What is thy business?' Thus

addressed, the maiden answered those ascetics, old in ascetic penances,

saying, 'Expelled I have been by Bhishma, prevented by him from the

virtue that would have been mine by living with a husband! My observance

of this vow is for his destruction and not for the sake of regions of

bliss, ye that are endued with wealth of asceticism! Having compassed the

death of Bhishma, peace will be mine. Even this is my resolve. He for

whom mine hath been this state of continuous grief, he for whom I have

been deprived of the region that would have been mine if I could obtain a

husband, he for whom I have become neither woman nor man, without slaying

in battle that son of Ganga I will not desist, ye that are endued with

wealth of asceticism. Even this that I have said is the purpose that is

in my heart. As a woman, I have no longer any desire. I am, however,

resolved to obtain manhood, for I will be revenged upon Bhishma. I should

not, therefore, be dissuaded by you.' Unto them she said these words

repeatedly. Soon, the divine lord of Uma, bearing the trident, showed

himself in his own form unto that female ascetic in the midst of those

great Rishis. Being asked to solicit the boon she wished, she begged of

the deity my defeat. Thou shalt slay him,--were the words the god said

unto that lady of great force of mind. Thus assured, the maiden, however,

once more said unto Rudra, 'How can it happen, O god, that being a woman

I shall yet be able to achieve victory in battle. O lord of Uma, as a

woman, my heart is quite stilled. Thou hast, however, promised me, O lord

of creatures, the defeat of Bhishma. O lord, having the bull for thy

mount, act in such a way that promise of thine may become true, that

encountering Bhishma, the son of Santanu, in battle I may be able to slay

him.' The god of gods, having the bull for his symbol, then said unto

that maiden, 'The words I have uttered cannot be false. O blessed lady,

true they will be. Thou shalt slay Bhishma, and even obtain manhood. Thou

shalt also remember all the incidents (of this life) even when thou shalt

obtain a new body. Born in the race of Drupada, thou shalt become a

Maharatha. Quick in the use of weapons and a fierce warrior, thou shalt

be well-skilled in battle. O blessed lady, all that I have said will be

true. Thou shalt become a man at the expiration of sometime (from thy

birth)!' Having said so, the god of gods, called also Kapardin, having

the bull for his symbol, disappeared then and there, in the very sight of

those Brahmanas. Upon this, that faultless maiden of the fairest

complexion, the eldest daughter of the king of Kasi, procuring wood from

that forest in the very sight of those great Rishis, made a large funeral

pyre on the banks of the Yamuna, and having set fire to it herself,

entered that blazing fire, O great king, with a heart burning with wrath,

and uttering, O king, the words,--(I do so) for Bhishma's destruction!'"

SECTION CXCI

"Duryodhana said, 'Tell me, O grandsire, how Sikhandin, O Ganga's son,

having before been born a daughter, afterwards became a man, O foremost

of warriors.'

"Bhishma said, 'O great king, the eldest and beloved queen of king

Drupada was, O monarch, childless (at first). During those years, king

Drupada, O monarch, paid his adoration to the god Sankara for the sake of

offspring, resolving in his mind to compass my destruction and practising

the austerest of penances. And he begged Mahadeva, saying, 'Let a son,

and not a daughter, be born unto me. I desire, O god, a son for revenging

myself upon Bhishma.' Thereupon, that god of gods said unto him, 'Thou

shalt have a child who will be a female and male. Desist, O king, it will

not be otherwise.' Returning then to his capital, he addressed his wife,

saying, 'O great goddess, great hath been the exertion made by me.

Undergoing ascetic austerities, I paid my adorations to Siva, and I was

told by Sambhu that my child becoming a daughter (first) would

subsequently become a male person. And though I solicited him repeatedly,

yet Siva said,--This is Destiny's decree. It will not be otherwise. That

which is destined must take place!' Then that lady of great energy, the

queen of king Drupada, when her season came, observing all the

regulations (about purity), approached Drupada. And in due time the wife

of Prishata conceived, agreeably to Destiny's decree, as I was informed,

O king, by Narada. And that lady, of eyes like lotus-petals, continued to

hold the embryo in her womb. And, O son of Kuru's race, the mighty-armed

king Drupada, from paternal affection, attended to every comfort of that

dear wife of his. And, O Kaurava, the wife of that lord of earth, the

royal Drupada, who was childless, had all her wishes gratified. And in

due time, O monarch, that goddess, the queen of Drupada, gave birth to a

daughter of great beauty. Thereupon, the strong-minded wife of that king,

the childless Drupada, gave out, O monarch, that the child she had

brought forth was a son. And then king Drupada, O ruler of men, caused

all the rites prescribed for a male child to be performed in respect of

that misrepresented daughter, as if she were really a son. And saying

that the child was a son, Drupada's queen kept her counsels very

carefully. And no other man in the city, save Prishata, knew the sex of

that child. Believing these words of that deity of unfading energy, he

too concealed the real sex of his child, saying,--She is a son. And, O

king, Drupada caused all the rites of infancy, prescribed for a son, to

be performed in respect of that child, and he bestowed the name of

Sikhandin on her. I alone, through my spies and from Narada's words, knew

the truth, informed as I previously was of the words of the god and of

the ascetic austerities of Amva!'"

SECTION CXCII

"Bhishma said, 'Drupada, O chastiser of foes, bestowed great attention on

everything in connection with that daughter of his, teaching her writing

and painting and all the arts. And in arrows and weapons that child

became a disciple of Drona. And the child's mother, of superior

complexion, then urged the king (her husband) to find, O monarch, a wife

for her, as if she were a son. Then Prishata, beholding that daughter of

his to have attained the full development of youth and assured of her sex

began to consult with his queen. And Drupada said, 'This daughter of mine

that so enhanceth my woe, hath attained her youth. Concealed, however,

she hath hitherto been by me at the words of the trident-bearing deity!'

The queen replied, 'That, O great king, can never be untrue! Why, indeed,

would the Lord of the three worlds say that would not occur? If it

pleases thee, O king, I will speak, and listen to my words, and, O son of

Prishata's race, having listened to me, follow thy own inclination! Let

the wedding of this child with a wife be caused to be performed

carefully. The words of that god will be true. This is my certain

belief!' Then that royal couple, having settled their resolution of that

affair, chose the daughter of the king of the Dasarnakas as their son's

wife. After this, the royal Drupada, that lion among kings, having

enquired about the purity of descent, of all the rulers of the earth,

selected the daughter of the king of Dasarnakas for wife to Sikhandin.

He, who was called the king of the Dasarnakas was named Hiranyavarman;

and he gave away his daughter to Sikhandin. And Hiranyavarman, the king

of the Dasarnakas, was a powerful monarch, incapable of being easily

vanquished. Incapable of being resisted, that high-souled monarch

possessed a large army. And sometimes after the wedding, the daughter of

Hiranyavarman, O best of monarchs, attained her youth while the daughter

of Drupada also had attained hers. And Sikhandin, after marriage, came

back to Kampilya. And the former soon came to know that the latter was a

woman like herself. And the daughter of Hiranyavarman, having ascertained

that Sikhandin was really a woman, bashfully represented unto her nurses

and companions everything about the so-called son of the king of the

Panchalas. Then, O tiger among kings, those nurses of the Dasarnakas

country were filled with great grief and sent emissaries unto their king.

And those emissaries represented unto the king of the Dasarnakas

everything about the imposture that had taken place. And, thereupon, the

king of the Dasarnakas was filled with wrath. Indeed, O bull of the

Bharata race, Hiranyavarman, hearing the news after the expiry of a few

days was much afflicted with wrath. The ruler of the Dasarnakas then,

filled with fierce wrath, sent a messenger to Drupada's abode. And the

messenger of king Hiranyavarman, having alone approached Drupada, took

him aside and said unto him in private, 'The king of the Dasarnakas, O

monarch, deceived by thee and enraged, O sinless one, at the insult thou

hast offered him, hath said these words unto thee,--Thou hast humiliated

me! Without doubt it was not wisely done by thee! Thou hadst, from folly,

solicited my daughter for thy daughter! O wicked one, reap now the

consequence of that act of deception' I will now slay thee with all thy

relatives and advisers! Wait a little!'"

SECTION CXCIII

"Bhishma said, 'Thus addressed, O king, by that messenger, king Drupada,

like a thief caught (in the act), could not speak. He exerted himself

greatly, by sending sweet-speeched emissaries with his own instruction to

them, saying,--This is not so,--in order to pacify his brother. King

Hiranyavarman, however, ascertaining once again, that the child of the

king of the Panchalas was really a daughter, issued out of his city

without losing any time. He then sent messages unto all his powerful

friends about that deception practised on his daughter, of which he had

heard from her nurses. Then, that best of kings, having mustered a large

army, resolved, O Bharata, to march against Drupada. Then, O monarch,

king Hiranyavarman held a consultation with his ministers about the ruler

of the Panchalas. And it was settled among those high-souled kings that

if, O monarch, Sikhandin was really a daughter, they should bind the

ruler of the Panchalas and drag him from his city, and installing another

king over the Panchalas they should slay Drupada with Sikhandin. Taking

that to be the fixed resolution (of all whom he had summoned) king

Hiranyavarman once more sent an envoy to the descendant of Prishata,

saying 'I will slay thee, be calm.'

"Bhishma continued, 'King Drupada was not naturally courageous. In

consequence, again, of that offence of his, he became filled with fear.

Sending his envoys again to the ruler of the Dasarnakas, king Drupada,

afflicted with grief, approached his wife and took counsel with her. And

possessed with great fright and with heart afflicted with grief, the king

of the Panchalas said unto his favourite wife, the mother of Sikhandin,

these words, 'My powerful brother, king Hiranyavarman, having mustered a

large force, is coming towards me in anger. Fools that we both are, what

are we now to do in respect of this our daughter? Thy son, Sikhandin,

hath been suspected to be a daughter. Under this suspicion, Hiranyavarman

with his allies and followed by his army wisheth to slay me thinking that

he hath been received by me! O thou of beautiful hips, tell us now what

is true or false in this, O beautiful lady! O blessed lady, hearing from

thee first, I will settle how to act. I am very much endangered and this

child, Sikhandin, also is equally so. Indeed, O queen, O lady of the

fairest complexion, thou too art threatened with danger! For the relief

of all, tell me who asketh thee what the truth is! O thou of beautiful

hips and sweet smiles, hearing what thou hast to say I shall act

suitably. Although I have been deceived by thee as to the duties I owe

towards a son, yet, O beautiful lady, from kindness I will act towards

you both in a suitable manner. Therefore, do not fear, nor let this

daughter of thine fear anything. Indeed, I have deceived the king of the

Dasarnakas. Tell me, O highly blessed lady, how may I act towards him so

that all may yet turn up well!' Indeed, although the king knew

everything, yet he addressed his wife in the presence of others in this

way, to proclaim his own innocence before others. His queen then answered

him in the following words.'"

SECTION CXCIV

"Bhishma said. 'Then, O mighty-armed king, Sikhandin's mother represented

unto her lord the truth about her daughter, Sikhandin. And she said,

'Childless, O great king, as I was, from fear of my co-wives, when

Sikhandini, my daughter, was born, I represented unto you that it was a

son! For thy love of me, thou also hadst corroborated it, and, O bull

among kings, thou hadst performed all the rites prescribed for a son in

respect of this daughter of mine! Thou then didst marry her, O king, to

the daughter of the king of the Dasarnakas. I also approved of this act,

remembering the words of the (great) god! Indeed, I did not prevent it,

remembering the words of Siva,--Born a daughter, she will become a son!'

Hearing all this, Drupada, otherwise called Yajnasena, informed all his

counsellors of these facts. And, O monarch, the king then took counsel

with ministers for the proper protection of his subjects (from the

would-be invader). Although he had himself deceived the king of the

Dasarnakas, yet giving it out that the alliance he had made was proper,

he began to settle his plans with undivided attention. King Drupada's

city was, O Bharata, naturally well-protected. Yet at the advent of

danger, O monarch, they began to protect it all the more carefully and

fortify it (with defensive works). The king, however, with his queen, was

greatly afflicted, thinking of how a war might not take place with his

brother. Reflecting on this, he began to pay his adorations to the gods.

His respected wife, beholding him relying on the god and paying his

adorations to them, than addressed him, O king, and said, 'Homage to the

gods is productive of benefits! It is, therefore, approved by the

righteous. What shall I say, again, of those that are sunk in an ocean of

distress? Therefore, pay homage to those that are thy superiors and let

all the gods also be worshipped, making large presents the while (unto

the Brahmanas)! Let oblations be poured on the fire for pacifying the

ruler of the Dasarnakas. O lord, think of the means by which, without a

war, thou mayst be able to pacify thy brother! Through the grace of the

gods all this will happen. For the preservation of this city, O thou of

large eyes, thou hast taken counsel with thy ministers. Do all, O king,

that those counsels seem to indicate, for reliance on the gods, when

supported by human exertion, always, O king, leadeth to success, If these

two do not go hand-in-hand, success becometh unattainable. Therefore,

with all thy advisers, make such arrangements in thy city as are proper,

and pay homage, O monarch, as thou pleasest, to the gods.' While husband

and wife were conversing with each other thus, both filled with grief,

their helpless daughter, Sikhandini, was filled with shame. She then

reflected, saying, 'It is for me that these two are plunged into grief!'

Thinking so, she resolved upon putting an end to her own life. Having

formed this determination, she left home, filled with heavy sorrow, and

went into a dense and solitary forest that was the haunt, O king, of a

very formidable Yaksha called Sthunakarna. From fear of that Yaksha men

never went into that forest. And within it stood a mansion with high

walls and a gateway, plastered over with powdered earth, and rich with

smoke bearing the fragrance of fried paddy. Entering that mansion,

Sikhandini, the daughter of Drupada, O king, began to reduce herself by

foregoing all food for many days. Thereupon, the Yaksha named Sthuna, who

was endued with kindness, showed himself unto her. And he enquired of

her, saying, 'For what object is this endeavour of thine? I will

accomplish it, tell me without delay!' Thus asked, the maiden answered

him, repeatedly saying, 'Thou art unable to accomplish it!' The Guhyaka,

however, rejoined, without a moment's delay, saying, 'Accomplish it I

will! I am a follower of the Lord of treasures, I can, O princess, grant

boons! I will grant thee even that which cannot be given! Tell me what

thou hast to say!' Thus assured, Sikhandini represented in detail

everything that had happened, unto that chief of Yakshas called

Sthunakarna. And she said, 'My father, O Yaksha, will soon meet with

destruction. The ruler of the Dasarnakas marcheth against him in rage.

That king eased in golden mail is endued with great might and great

courage. Therefore, O Yaksha, save me, my mother, and my father! Indeed,

thou hast already pledged thyself to relieve my distress! Through thy

grace, O Yaksha, I would become a perfect man! As long as that king may

not depart from my city, so long, O great Yaksha, show me grace, O

Guhyaka!'"

SECTION CXCV

"Bhishma said, 'Hearing, O bull of Bharata's race, those words of

Sikhandini, afflicted by destiny, that Yaksha, said after reflecting in

his mind, these words, 'Indeed, it was ordained to be so, and, O Kaurava,

it was ordained for my grief!' The Yaksha said, 'O Blessed lady, I will

certainly do what thou wishest! Listen, however, to the condition I make.

For a certain period I will give thee my manhood. Thou must, however,

come back to me in due time. Pledge thyself to do so! Possessed of

immense power, I am a ranger of the skies, wandering at my pleasure, and

capable of accomplishing whatever I intend. Through my grace, save the

city and thy kinsmen wholly! I will bear thy womanhood, O princess!

Pledge thy truth to me, I will do what is agreeable to thee!' Thus

addressed, Sikhandini said unto him, 'O holy one of excellent vows, I

will give thee back thy manhood! O wanderer of the night, bear thou my

womanhood for a short time! After the ruler of the Dasarnakas who is

cased in a golden mail will have departed (from my city) I will once more

become a maiden and thou wilt become a man!'

"Bhishma continued, 'Having said this (unto each other), they both. O

king, made a covenant, and imparted unto each other's body their sexes.

And the Yaksha Sthuna, O Bharata, became a female, while Sikhandini

obtained the blazing form of the Yaksha. Then, O king, Sikhandini of

Panchala's race, having obtained manhood, entered his city in great joy

and approached his father. And he represented unto Drupada everything

that had happened. And Drupada, bearing it all became highly glad. And

along with his wife the king recollected the words of Maheswara. And he

forthwith sent, O king, messenger unto the ruler of the Dasarnakas,

saying, 'This my child is a male. Let it be believed by thee!' The king

of the Dasarnakas meanwhile, filled with sorrow and grief, suddenly

approached Drupada, the ruler of the Panchalas. And arrived at Kampilya,

the Dasarnaka king despatched, after paying him proper honours, an envoy

who was one of the foremost of those conversant with the Vedas. And he

addressed the envoy, saying, 'Instructed by me, O messenger, say unto

that worst of kings the ruler of the Panchalas, these words,--viz., O

thou of wicked understanding, having selected my daughter as a wife for

one who is thy daughter, thou shalt today, without doubt, behold the

fruit of that act of deception.' Thus addressed and despatched by him, O

best of kings, the Brahmana set out for Drupada's city as Dasarnaka's

envoy. And having arrived at the city, the priest went unto Drupada's

presence. The king of the Panchalas then, with Sikhandin, offered the

envoy, O king, a cow and honey. The Brahmana, however, without accepting

that worship, said unto him these words that had been communicated

through him by the brave ruler of the Dasarnakas who was cased in a

golden mail. And he said, 'O thou of vile behaviours, I have been

deceived by thee through thy daughter (as the means)! I will exterminate

thee with thy counsellors and sons and kinsmen!' Having, in the midst of

his counsellors, been made by that priest to hear those words fraught

with censure and uttered by the ruler of the Dasarnakas, king Drupada

then, O chief of Bharata's race, assuming a mild behaviour from motives

of friendship, 'said, The reply to these words of my brother that thou

hast said unto me, O Brahmana, will be carried to that monarch by my

envoy!' And king Drupada then, sent unto the high-souled Hiranyavarman a

Brahmana learned in the Vedas as his envoy. And that envoy, going unto

king Hiranyavarman, the ruler of the Dasarnakas, said unto him, 'O

monarch, the word that Drupada had entrusted him with.' And he said,

'This my child is really a male. Let it be made clear by means of

witness! Somebody has spoken falsely to thee. That should not be

believed!' Then the king of the Dasarnakas, having heard the words of

Drupada, was filled with sorrow and despatched a number of young ladies

of great beauty for ascertaining whether Sikhandin was a male or female.

Despatched by him, those ladies, having ascertained (the truth) joyfully

told the king of the Dasarnakas everything, viz., that Sikhandin, O chief

of the Kurus, was a powerful person of the masculine sex. Hearing that

testimony, the ruler of the Dasarnakas was filled with great joy, and

wending then unto his brother Drupada, passed a few days with him in joy.

And the king, rejoiced as he was, gave unto Sikhandin much wealth, many

elephants and steeds and kine. And worshipped by Drupada (as long as he

stayed), the Dasarnaka king then departed, having rebuked his daughter.

And after king Hiranyavarman, the ruler of the Dasarnakas had departed in

joy and with his anger quelled, Sikhandin began to rejoice exceedingly.

Meanwhile, sometime after (the exchange of sexes had taken place) Kuvera,

who was always borne on the shoulders of human beings, in course of a

journey (through the earth), came to the abode of Sthuna. Staying (in the

welkin) above that mansion, the protector of all the treasures saw that

the excellent abode of the Yaksha Sthuna was well-adorned with beautiful

garland of flowers, and perfumed with fragrant roots of grass and many

sweet scents. And it was decked with canopies, and scented incense. And

it was also beautiful with standards and banners. And it was filled with

edibles and drink of every kind. And beholding that beautiful abode of

the Yaksha decked all over, and filled also with garlands of jewels and

gems and perfumed with the fragrance of diverse kinds of flowers, and

well-watered, and well-swept, the lord of the Yakshas addressed the

Yakshas that followed him, saying, 'Ye that are endued with immeasurable

prowess, this mansion of Sthuna is well-adorned! Why, however, doth not

that wight of wicked understanding come to me? And since that

wicked-souled one, knowing I am here, approacheth me not, therefore, some

severe punishment should be inflicted on him! Even this is my intention!'

Hearing these words of his, the Yakshas said, 'O king, the royal Drupada

had a daughter born unto him, of the name of Sikhandini! Unto her, for

some reason, Sthuna had given his own manhood, and having taken her

womanhood upon him, he stayeth within his abode having become a woman!

Bearing as he doth a feminine form, he doth not, therefore, approach thee

in shame! It is for this reason, O king, that Sthuna cometh not to thee!

Hearing all this, do what may be proper!' Let the car be stopped here!

Let Sthuna be brought to me,--were the words that the lord of the Yakshas

uttered, and repeatedly said,--I will punish him!--Summoned then by the

Lord of Yakshas, Sthuna bearing a feminine form came thither, O king, and

stood before him in shame. Then, O thou of Kuru's race, the giver of

wealth cursed him in anger, saying, 'Ye Guhyakas, let the femininity of

the wretch remain as it is!' And the high-souled lord of the Yakshas also

said, 'Since humiliating all the Yakshas, thou hast, O thou of sinful

deeds, given away thy own sex to Sikhandini and taken from her, O thou of

wicked understanding, her femininity,--since, O wicked wretch, thou hast

done what hath never been done by anybody,--therefore from this day, thou

shalt remain a woman and she shall remain a man!' At these words of his,

all the Yakshas began to soften Vaisravana for the sake of Sthunakarna

repeatedly saying, 'Set a limit to thy curse!' The high-souled lord of

the Yakshas then said unto all these Yakshas that followed him, from

desire of setting a limit to his curse, these words, viz.,--After

Sikhandin's death, ye Yakshas, this one will regain his own form!

Therefore, let this high-souled Yaksha Sthuna be freed from his anxiety!

Having said this, the illustrious and divine king of the Yakshas,

receiving due worship, departed with all his followers who were capable

of traversing a great distance within the shortest space of time. And

Sthuna, with that curse pronounced on him, continued to live there. And

when the time came, Sikhandin without losing a moment came unto that

wanderer of the night. And approaching his presence he said, It have come

to thee, O holy one!' Sthuna then repeatedly said unto him, 'I am pleased

with thee!' Indeed, beholding that prince return to him without guile,

Sthuna told Sikhandin everything that had happened. Indeed, the Yaksha

said, 'O son of a king, for thee I have been cursed by Vaisravana. Go

now, and live happily amongst men as thou choosest. Thy coming here and

the arrival of Pulastya's son were, I think, both ordained from

beforehand. All this was incapable of being prevented!'

"Bhishma continued, 'Thus addressed by the Kaksha, Sthuna, Sikhandin, O

Bharata, came to his city, filled with great joy. And he worshipped with

diverse scents and garlands of flower and costly presents persons of the

regenerate class, deities, big trees and crossways. And Drupada, the

ruler of the Panchalas, along with his son Sikhandin whose wishes had

been crowned with success, and with also his kinsmen, became exceedingly

glad. And the king then, O bull of Kuru's race, gave his son, Sikhandin,

who had been a woman, as a pupil, O monarch, to Drona. An prince

Sikhandin obtained, along with yourselves, the whole science of arms with

its four divisions. And (his brother) Dhrishtadyumna of Prishata's race

also obtained the same. Indeed, all this way represented unto me, O sire,

by the spies, disguised as idiots and as persons without the senses of

vision, and hearing whom I had set upon Drupada. It is thus, O king, that

that best of Rathas. Sikhandin, the son of Drupada, having first been

born a female, subsequently became a person of the other sex. And it was

the eldest daughter of the ruler of Kasi, celebrated by the name of Amva,

who was, O bull of Bharata's race, born in Drupada's line as Sikhandin.

If he approacheth me bow in hand and desirous of fight, I will not look

at him even for a moment nor smite him, O thou of unfading glory!

Even--this is my vow, known over all the world, viz., that I will not, O

son of Kuru's race, shoot weapons upon a woman, or one that was a woman

before or one bearing a feminine name, or one whose form resembleth a

woman's. I will not, for this reason, slay Sikhandin. Even this, O sire,

is the story that I have ascertained of Sikhandin's birth. I will not,

therefore, slay him in battle even if he approacheth me weapon in hand.

If Bhishma slayeth a woman the righteous will all speak ill of him. I

will not, therefore, slay him even if I behold him waiting for battle!'

"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana of

Kuru's race, reflecting for a moment, thought even that behaviour was

proper for Bhishma.'"

SECTION CXCVI

"Sanjaya said, 'When the night passed away and morning came, thy sons

once more, in the midst of all the troops, asked their grandsire, saying,

'O son of Ganga, this army that is ready for fight, of Pandu's son, that

abounds with men, elephants, and steeds, that is crowded with Maharathas,

that is protected by these mighty bowmen endued with great strength,

viz., Bhima and Arjuna and others headed by Dhrishtadyumna and all

resembling the very regents of the world, that is invincible and

incapable of being withstood, that resembles the unbounded sea,--this sea

of warriors incapable of being agitated by the very gods in battle, in

how many days, O son of Ganga, O thou of great effulgence, canst thou

annihilate it, and in what time can that mighty bowman, our preceptor

(Drona), in what time also the mighty Kripa, in what time Karna who

taketh a pleasure in battle, and in what time that best of Brahmanas,

viz., the son of Drona, can each annihilate it? Ye that are in my army

are all acquainted with celestial weapons! I desire to know this, for the

curiosity I feel in my heart is great! O thou of mighty arms, it behoveth

thee to say this to me!'

"Bhishma said, 'O foremost one of the Kurus, O lord of the earth, thou

enquirest about the strength and weakness of the foe. This, indeed, is

worthy of thee. Listen, O king, as I tell thee the utmost limit of my

power in battle, or of the energy of my weapons, or of the might of my

arms, O thou of mighty arms! As regards ordinary combatants, one should

fight with them artlessly. As regards those that are possessed of powers

of deception, one should fight with them aided by the ways of deception.

Even this is what hath been laid down in respect of the duties of

warriors. I can annihilate the Pandava army, O blessed monarch, taking

every morning ten thousand (ordinary) warriors and one thousand

car-warriors as my share from day to day. Cased in mail and always

exerting myself actively, I can, O Bharata, annihilate this large force,

according to this arrangement as regards both number and time. If,

however, stationed in battle, I shoot my great weapons that slay hundreds

and thousands at a time, then I can, O Bharata, finish the slaughter in a

month.'

"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana then

asked Drona, O monarch, that foremost one of Angira's race, saying, 'O

preceptor, in what time canst thou annihilate the troops of Pandu's son?'

Thus addressed by him, Drona said smilingly, 'I am old, O mighty-armed

one! My energy and activity have both become weak. With the fire of my

weapons I can consume the army of the Pandavas, like Santanu's son

Bhishma, I think, in a month's time.' Even this is the limit of my power,

even this is the limit of my strength.' Then Saradwat's son Kripa said

that he could annihilate the foe in two month's time. Dron's son

(Aswatthaman) pledged himself to annihilate the Pandava army in ten

nights, Karna, however, acquainted as he was with weapons of high

efficacy, pledged himself to achieve that feat in five days. Hearing the

words of the Suta's son the son of the ocean-going (Ganga) laughed aloud

and said, 'As long, O son of Radha, as thou encounterest not in battle

Partha with his arrows, conch, and bows and rushing to the combat on his

car with Vasudeva in his company, so long mayest thou think so! Why, thou

art capable of saying anything, even what thou pleasest!'"

SECTION CXCVII

"Vaisampayana said, 'Hearing these words (of the leaders of the Kuru

army), Kunti's son Yudhishthira, summoning all his brothers, said unto

them these words in private.'

"Yudhishthira said, 'The spies I had placed in the army of

Dhritarashtra's son, brought me this news in the morning. Duryodhana.

asked Ganga's son of great vows, saying, 'O lord, in what time cant thou

annihilate the troops of Pandu's sons?' Indeed, the wicked Duryodhana was

answered by him in these words, viz.,--In a month! Drona also declared

that he could do the same feat in about the same time. Gautama (Kripa)

indicated twice that period, as hath been heard by us. Drona's son

acquainted with weapons of high efficacy declared the period (in his

case) to be ten nights. Karna also, acquainted with weapons of high

efficacy, asked in the midst of the Kurus, declared that the could

complete the slaughter in five days. Therefore, I also, O Arjuna, am

desirous of hearing thy words, 'In what time canst thou, O Falguni,

exterminate the foe?' Thus addressed by the king, Dhananjaya of curly

hair, casting a look upon Vasudeva, said these words, 'All these (Bhishma

and others) are high-souled (warriors), accomplished in arms and

acquainted with all modes of warfare. Without doubt, O king, they can

exterminate (our forces) even thus! Let thy heart's anguish, however, be

dispelled. I tell thee truly that with Vasudeva as my ally, I can, on a

single car, exterminate the three worlds with even the immortals, indeed,

all mobile creatures that were, are, will be, in the twinkling of the

eye. This is what I think. That terrible and mighty weapon which the Lord

of all creatures (Mahadeva) gave me on the occasion of my hand-to-hand

encounter with him (in the guise of) a hunter, still existeth with me.

Indeed, O tiger among men, that weapon which the Lord of all creatures

useth at the end of Yuga for destroying created things, existeth with me.

Ganga's son knoweth not that weapon; nor Drona nor Gautama (Kripa); nor

Drona's son, O king! How, therefore, can the Suta's son know it. It is

not, however, proper to slay ordinary men in battle by means of celestial

weapons. We shall (on the other band) vanquish our foes in a fair fight.

Then, these tigers among men, O king, are thy allies! All of them are

well-versed in celestial weapons, and all of them are eager for battle.

All of them after their initiation in the Vedas, have undergone the final

bath in sacrifices. All of them are unvanquished. They are competent, O

son of Pandu, to slay in battle the army of even the celestials. Thou

hast for thy allies Sikhandin, and Yuyudhana and Dhristadyumna of

Prishata's race; and Bhimasena, and these twins, and Yudhamanyu, and

Uttamaujas, and Virata and Drupada who are equal in battle unto Bhishma

and Drona; and the mighty-armed Sankha, and Hidimva's son of great might;

and this latter's son Anjanparvan endued with great strength and prowess;

and Sini's descendant of mighty arms and well-versed in battle, and the

mighty Abhimanyu and the five sons of Draupadi! Thou art thyself, again,

competent to exterminate the three worlds! O thou that art endued with

effulgence equal unto that of Sakra himself, I know it, O Kaurava, for it

is manifest, that that man upon whom thou mayest cast thy eyes in anger

is sure to be annihilated!'"

SECTION CXCVIII

"Vaisampayana said, 'Next morning, under a cloudless sky, all the kings,

urged by Dhritarashtra's son, Duryodhana,--set out against the Pandavas.

And all of them had purified themselves by baths, were decked in

garlands, and attired in white robes. And having poured libations on

fire, caused Brahmanas to utter benedictions on them, they took up their

weapons and raised their (respective) standards. And all of them were

conversant with the Vedas, and endued with great bravery, and had

practised excellent vows. And all of them were grantors of (other

people's) wishes, and all were skilled in battle. Endued with great

strength, they set out, reposing confidence on one another, and with

singleness of purpose desiring to win in battle the highest regions. And

first Vinda and Anuvinda, both of Avanti, and Kekayas, and the Vahlikas,

all set out with Bharadwaja's son at their head. Then came Aswatthaman,

and Santanu's son (Bhishma), and Jayadratha of the country of the Sindhu,

and the kings of the southern and the western countries and of the hilly

regions, and Sakuni, the ruler of the Gandharas, and all the chiefs of

the eastern and the northern regions, and the Sakas, the Kiratas, and

Yavanas, the Sivis and the Vasatis with their Maharathas at the heads of

their respective divisions. All these great car-warriors marched in the

second division. Then came Kritavarman at the head of his troops, and

that mighty car-warrior, viz., the ruler of the Trigartas, and the king

Duryodhana surrounded by his brothers, and Sala, and Bhurisravas, and

Salya, and Vrihadratha, the ruler of the Kosalas. These all marched in

the rear, with Dhritarashtra's sons at their head. And all these

Dhartarashtras endued with great might, uniting together in proper order,

and all clad in mail, took up their position at the other end of

Kurukshetra, and, O Bharata, Duryodhana caused his encampment to be so

adorned as to make it look like a second Hastinapura. Indeed, O king,

even those that were clever among the citizens of Hastinapura could not

distinguish their city from the encampment. And the Kuru king caused

inaccessible pavilions, similar to his own, to be erected by hundreds and

thousands for the (other) kings (in his army). And those tents, O king,

for the accommodation of the troops were well-planted on an area

measuring full five yojanas of that field of battle. And into those tents

by thousands that were full of provisions, the rulers of the earth

entered, each according to his courage according to the strength he

possessed. And king Duryodhana ordered excellent provisions to be

supplied for all those high-souled kings with their troops consisting of

infantry, elephants, and horses, and with all their followers. And as

regards all those that subsisted upon mechanical arts and all the bards,

singers, and panegyrists devoted to his cause, and vendors and traders,

and prostitutes, and spies, and persons who had come to witness the

battle, the Kuru king made due provision for all of them.'"

SECTION CXCIX

"Vaisampayana said, 'Like Duryodhana, king Yudhishthira also, the son of

Kunti and Dharma, ordered out, O Bharata, his heroic warriors headed by

Dhrishtadyumna. Indeed, he ordered that slayer of foes and commander of

force, that leader, steady in prowess, of the Chedis, the Kasis, and the

Karushas, viz., Dhrishtaketu, as also Virata, and Drupada, and Yuyudhana,

and Sikhandin, and those two mighty bowmen, those two princes of

Panchala, viz., Yudhamanyu and Uttamaujas, to set out. Those brave

warriors, cased in handsome coats of mail and decked with golden

ear-rings, blazed forth like fires on the sacrificial altar when fed with

clarified butter. Indeed, those mighty bowmen looked resplendent like the

planets in the firmament. Then that bull among men king Yudhishthira,

having duly honoured all his combatants, ordered them to march. And king

Yudhishthira ordered excellent provisions of food for those high-souled

kings with their troops consisting of infantry, and elephants and horses,

and with all their followers, as also for all those that subsisted on

mechanical arts. And the son of Pandu first ordered Abhimanyu, and

Vrihanta, and the five sons of Draupadi, to march with Dhrishtadyumna at

their head. And he then despatched Bhima, and Dhananjaya the son of

Pandu, in the second division of his forces. And the din made by the men

moving and running about for harnessing their steeds and elephants and

loading the cars with implements of battle, and the shouts of the

cheerful combatants, seemed to touch the very heavens. And last of all,

the king marched himself, accompanied by Virata and Drupada and the other

monarchs (on his side). And that army of fierce bowmen commanded by

Dhrishtadyumna, hitherto stationed in one place, but now extended into

columns for marching, looked like the (impetuous) current of Ganga. The

then intelligent Yudhishthira depending on his wisdom, disposed his

divisions in a different order, confounding the sons of Dhritarashtra.

And the son of Pandu ordered that those mighty bowmen, the (five) sons of

Draupadi and Abhimanyu, and Nakula, and Sahadeva, and all the

Prabhadrakas, and ten thousand horses, and two thousand elephants, and

ten thousand foot-soldiers, and five hundred cars, constituting the first

irresistible division of his army, should be placed under the command of

Bhimasena. And he placed in the middle division of his army Virata and

Jayatsena, and those two mighty car-warriors, viz., Yudhamanyu and

Uttamauja, the two high-souled princes of Panchala, both endued with

great prowess and both armed with mace and bow. And in this middle

division marched Vasudeva and Dhananjaya. There were (placed) combatants

highly accomplished in arms and burning with anger. Amongst them were

steeds ridden by brave warriors, and five thousand elephants, and crowds

of cars all around. And foot-soldiers in thousands, that were all brave

and armed with bows, swords, and maces, marched behind them, as thousand

marched before them. And in that part of that sea of troops, where

Yudhishthira himself was, there were stationed numerous lords of earth.

And there also were thousands of elephants, and steeds by ten thousands,

and cars and foot-soldiers also by thousands. And there also marched, O

bull among kings, Chekitana with his own large force, and king

Dhrishtaketu, the leader of the Chedis. And there also was that mighty

bowman, Satyaki, the foremost car-warrior of the Vrishnis, that mighty

combatant, surrounded by hundreds and thousands of cars and leading (them

to battle)! And those bulls among men, Kshatrahan and Kshatradeva,

mounted on their cars, marched behind, protecting the rear. And there (in

the rear) were the waggons, stalls, uniforms, vehicles and draft animals.

There also were thousands of elephants and horses by tens of thousands.

And taking all the invalids and women, and all that were emaciated and

weak, and all the animals carrying his treasures, and all his granaries,

with the aid of his elephant-divisions, Yudhishthira marched slowly. And

he was followed by Sauchitti, who steadily adhered to truth and was

invincible in battle, and Srenimat, and Vasudeva and Vibhu, the son of

the ruler of Kasi, with twenty thousand cars, and hundred million steeds

of high mettle, each bearing scores of bells on its limbs, and twenty

thousand smiting elephants with tusks as long as plough-shares, all of

good breed and divided temples and all resembling moving masses of

clouds. Indeed, these usually walked behind those monarchs. Besides

these, O Bharata, the elephants that Yudhishthira had in his seven

Akshauhinis, numbering seventy thousand with humour trickling down their

trunks and from their mouths, and resembling (on that account) showering

clouds, also followed the king, like moving hills.

'Thus was arrayed that terrible force of the intelligent son of Kunti.

And relying upon that force he battled with Suyodhana, the son of

Dhritarashtra. Besides those already named, other men by hundreds and

thousands and tens of thousands, in divisions numbering by thousands,

followed (the Pandava army), roaring loudly. And the warriors by

thousands and ten thousands, filled with joy, beat their drums by

thousands and blew conchs by tens of thousands!'"

The End of Udyoga Parva