SAVITRI SATYAVAN STORY SACRED TEXT

SAVITRI SATYAVAN STORY & YAKSHAPRASHNALU

SECTION CCLXLI

(Pativrata-mahatmya Parva)

"Yudhishthira said, 'O mighty sage, I do not so much grieve for myself or

these my brothers or the loss of my kingdom as I do for this daughter of

Drupada. When we were afflicted at the game of the dice by those

wicked-souled ones, it was Krishna that delivered us. And she was

forcibly carried off from the forest by Jayadratha. Hast thou even seen

or heard of any chaste and exalted lady that resembleth this daughter of

Drupada?'"

"Markandeya said, 'Listen, O king, how the exalted merit of chaste

ladies, O Yudhishthira, was completely obtained by a princess named

Savitri. There was a king among the Madras, who was virtuous and highly

pious. And he always ministered unto the Brahmanas, and was high-souled

and firm in promise. And he was of subdued senses and given to

sacrifices. And he was the foremost of givers, and was able, and beloved

by both the citizens and the rural population. And the name of that lord

of Earth was Aswapati. And he was intent on the welfare of all beings.

And that forgiving (monarch) of truthful speech and subdued senses was

without issue. And when he got old, he was stricken with grief at this.

And with the object of raising offspring, he observed rigid vows and

began to live upon frugal fare, having recourse to the Brahmacharya mode

of life, and restraining his senses. And that best of kings, (daily)

offering ten thousand oblations to the fire, recited Mantras in honour of

Savitri[106] and ate temperately at the sixth hour. And he passed

eighteen years, practising such vows. Then when the eighteen years were

full, Savitri was pleased (with him). And O king, issuing with great

delight, in embodied form, from the Agnihotra fire, the goddess showed

herself to that king. And intent on conferring boons, she spoke these

words unto the monarch, 'I have been gratified, O king, with thy

Brahmacharya practices, thy purity and self-restraint and observance of

vows, and all thy endeavours and veneration! Do thou, O mighty king. O

Aswapati, ask for the boon that thou desirest! Thou ought, however, by no

means show any disregard for virtue.' Thereat Aswapati said, 'It is with

the desire of attaining virtue that I have been engaged in this task. O

goddess, may many sons be born unto me worthy of my race! If thou art

pleased with me, O goddess, I ask for this boon. The twice-born ones have

assured me that great merit lieth in having offspring!' Savitri replied,

'O king, having already learnt this thy intention, I had spoken unto that

lord, the Grandsire, about thy sons. Through the favour granted by the

Self-create, there shall speedily be born unto thee on earth a daughter

of great energy. It behoveth thee not to make any reply. Well-pleased, I

tell thee this at the command of the Grandsire.'

"Markandeya said, 'Having accepted Savitri's words and saying, 'So be

it!' the king again gratified her and said, 'May this happen soon!' On

Savitri vanishing away, the monarch entered his own city. And that hero

began to live in his kingdom, ruling his subjects righteously. And when

some time had elapsed, that king, observant of vows, begat offspring on

his eldest queen engaged in the practice of virtue. And then, O bull of

the Bharata race, the embryo in the womb of the princess of Malava

increased like the lord of stars in the heavens during the lighted

fortnight. And when the time came, she brought forth a daughter furnished

with lotus-like eyes. And that best of monarchs, joyfully performed the

usual ceremonies on her behalf. And as she had been bestowed with delight

by the goddess Savitri by virtue of the oblations offered in honour of

that goddess, both her father, and the Brahmanas named her Savitri. And

the king's daughter grew like unto Sree herself in an embodied form. And

in due time, that damsel attained her puberty. And beholding that

graceful maiden of slender waist and ample hips, and resembling a golden

image, people thought, 'We have received a goddess.' And overpowered by

her energy, none could wed that girl of eyes like lotus-leaves, and

possessed of a burning splendour.'

'And it came to pass that once on the occasion of a parva, having fasted

and bathed her head, she presented herself before the (family) deity and

caused the Brahmanas to offer oblations with due rites to the sacrificial

fire. And taking the flowers that had been offered to the god, that lady,

beautiful as Sree herself, went to her high-souled sire. And having

reverenced the feet of her father and offering him the flowers she had

brought, that maiden of exceeding grace, with joined hands, stood at the

side of the king. And seeing his own daughter resembling a celestial

damsel arrived at puberty, and unsought by people, the king became sad.

And the king said, 'Daughter, the time for bestowing thee is come! Yet

none asketh thee. Do thou (therefore) thyself seek for a husband equal to

thee in qualities! That person who may be desired by thee should be

notified to me. Do thou choose for thy husband as thou listest. I shall

bestow thee with deliberation. Do thou, O auspicious one, listen to me as

I tell thee the words which I heard recited by the twice-born ones. The

father that doth not bestow his daughter cometh by disgrace. And the

husband that knoweth not his wife in her season meeteth with disgrace.

And the son that doth not protect his mother when her husband is dead,

also suffereth disgrace. Hearing these words of mine, do thou engage

thyself in search of a husband. Do thou act in such a way that we may not

be censured by the gods!'

"Markandeya said, 'Having said these words to his daughter and his old

counsellors, he instructed the attendants to follow her, saying,--Go!

Thereat, bashfully bowing down unto her father's feet, the meek maid went

out without hesitation, in compliance with the words of her sire. And

ascending a golden car, she went to the delightful asylum of the royal

sages, accompanied by her father's aged counsellors. There, O son,

worshipping the feet of the aged ones, she gradually began to roam over

all the woods. Thus the king's daughter distributing wealth in all sacred

regions, ranged the various places belonging to the foremost of the

twice-born ones.'"

SECTION CCLXLII

"Markandeya continued, 'On one occasion, O Bharata, when that king, the

lord of the Madras, was seated with Narada in the midst of his court,

engaged in conversation, Savitri, accompanied by the king's counsellors,

came to her father's abode after having visited various sacred regions

and asylums. And beholding her father seated with Narada, she worshipped

the feet of both by bending down her head. And Narada then said, 'Whither

had this thy daughter gone? And, O king, whence also doth she come? Why

also dost thou not bestow her on a husband, now that she hath arrived at

the age of puberty?' Aswapati answered, saying, 'Surely it was on this

very business that she had been sent, and she returneth now (from her

search). Do thou, O celestial sage, listen, even from her as to the

husband she hath chosen herself!'

"Markandeya continued, 'Then the blessed maid, commanded by her father

with the words,--Relate everything in detail,--regarded those words of

her sire as if they were those of a god, and spoke unto him thus, 'There

was, amongst the Salwas, a virtuous Kshatriya king known by the name of

Dyumatsena. And it came to pass that in course of time he became blind.

And that blind king possessed of wisdom had an only son. And it so

happened that an old enemy dwelling in the vicinity, taking advantage of

the king's mishap, deprived him of his kingdom. And thereupon the

monarch, accompanied by his wife bearing a child on her breast, went into

the woods. And having retired into the forests, he adopted great vows and

began to practise ascetic austerities. And his son, born in the city,

began to grow in the hermitage. That youth, fit to be my husband, I have

accepted in my heart for my lord!' At these words of hers, Narada said,

'Alas, O king, Savitri hath committed a great wrong, since, not knowing,

she hath accepted for her lord this Satyavan of excellent qualities! His

father speaketh the truth and his mother also is truthful in her speech.

And it is for this that the Brahmanas have named the son Satyavan. In his

childhood he took great delight in horses, and used to make horses of

clay. And he used also to draw pictures of horses. And for this that

youth is sometimes called by the name of Chitraswa.' The king then asked,

'And is prince Satyavan, who is devoted to his father, endued with energy

and intelligence and forgiveness and courage?' Narada replied, saying,

'In energy Satyavan is like unto the sun, and in wisdom like unto

Vrihaspati! And he is brave like unto the lord of the celestials and

forgiving like unto the Earth herself!' Aswapati then said, 'And is the

prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he

handsome and magnanimous and lovely to behold?' Narada said, 'In bestowal

of gifts according to his power, the mighty son of Dyumatsena is like

unto Sankriti's son Rantideva. In truthfulness of speech and devotion

unto Brahmanas, he is like Sivi, the son of Usinara. And he is

magnanimous like Yayati, and beautiful like the Moon. And in beauty of

person he is like either of the twin Aswins. And with senses under

control, he is meek, and brave, and truthful! And with passion in

subjection he is devoted to his friends, and free from malice and modest

and patient. Indeed, briefly speaking, they that are possessed of great

ascetic merit and are of exalted character say that he is always correct

in his conduct and that honour is firmly seated on his brow.' Hearing

this, Aswapati said, 'O reverend sage, thou tellest me that he is

possessed of every virtue! Do thou now tell me his defects if, indeed, he

hath any!' Narada then said, 'He hath one only defect that hath

overwhelmed all his virtues. That defect is incapable of being conquered

by even the greatest efforts. He hath only one defect, and no other.

Within a year from this day, Satyavan, endued with a short life will cast

off his body!' Hearing these words of the sage, the king said, 'Come, O

Savitri, go thou and choose another for thy lord, O beautiful damsel!

That one great defect (in this youth) existeth, covering all his merits.

The illustrious Narada honoured by even the gods, sayeth, that Satyavan

will have to cast off his body within a year, his days being numbered!'

At these words of her father, Savitri said, 'The death can fall but once;

a daughter can be given away but one; and once only can a person say, I

give away! These three things can take place only once. Indeed, with a

life short or long, possessed of virtues or bereft of them, I have, for

once, selected my husband. Twice I shall not select. Having first settled

a thing mentally, it is expressed in words, and then it is carried out

into practice. Of this my mind is an example!' Narada then said, 'O best

of men, the heart of thy daughter Savitri wavereth not! It is not

possible by any means to make her swerve from this path of virtue! In no

other person are those virtues that dwell in Satyavan. The bestowal of

thy daughter, therefore, is approved by me!' The king said, 'What thou

hast said, O illustrious one, should never be disobeyed, for thy words

are true! And I shall act as thou hast said, since thou art my

preceptor!' Narada said, 'May the bestowal of thy daughter Savitri be

attended with peace! I shall now depart. Blessed be all of ye!'

"Markandeya continued, 'Having said this, Narada rose up into the sky and

went to heaven. On the other hand, the king began to make preparations

for his daughter's wedding!'"

SECTION CCLXLIII

"Markandeya said, 'Having pondered over these words (of Narada) about his

daughter's marriage, the king began to make arrangements about the

nuptials. And summoning all the old Brahmanas, and Ritwijas together with

the priests, he set out with his daughter on an auspicious day. And

arriving at the asylum of Dyumatsena in the sacred forest, the king

approached the royal sage on foot, accompanied by the twice-born ones.

And there he beheld the blind monarch of great wisdom seated on a cushion

of Kusa grass spread under Sala tree. And after duly reverencing the

royal sage, the king in an humble speech introduced himself. Thereupon,

offering him the Arghya, a seat, and a cow, the monarch asked his royal

guest,--Wherefore is this visit?--Thus addressed the king disclosed

everything about his intentions and purpose with reference to Satyavan.

And Aswapati said, 'O royal sage, this beautiful girl is my daughter

named Savitri. O thou versed in morality, do thou, agreeably to the

customs of our order, take her from me as thy daughter-in-law!' Hearing

these words, Dyumatsena said, 'Deprived of kingdom, and taking up our

abode in the woods, we are engaged in the practice of virtue as ascetics

with regulated lives. Unworthy of a forest life, how will thy daughter,

living in the sylvan asylum, bear this hardship?' Aswapati said, 'When my

daughter knoweth, as well as myself, that happiness and misery come and

go (without either being stationary), such words as these are not fit to

be used towards one like me! O king, I have come hither, having made up

my mind! I have bowed to thee from friendship; it behoveth thee not,

therefore, to destroy my hope! It behoveth thee not, also, to disregard

me who, moved by love, have come to thee! Thou art my equal and fit for

an alliance with me, as indeed, I am thy equal and fit for alliance with

thee! Do thou, therefore, accept my daughter for thy daughter-in-law and

the wife of the good Satyavan!' Hearing these words Dyumatsena said,

'Formerly I had desired an alliance with thee. But I hesitated, being

subsequently deprived of my kingdom. Let this wish, therefore, that I had

formerly entertained, be accomplished this very day. Thou art, indeed, a

welcome guest to me!'

"Then summoning all the twice-born ones residing in the hermitages of

that forest, the two kings caused the union to take place with due rites.

And having bestowed his daughter with suitable robes and ornaments,

Aswapati went back to his abode in great joy. And Satyavan, having

obtained a wife possessed of every accomplishment, became highly glad,

while she also rejoiced exceedingly upon having gained the husband after

her own heart. And when her father had departed, she put off all her

ornaments, and clad herself in barks and cloths dyed in red. And by her

services and virtues, her tenderness and self-denial, and by her

agreeable offices unto all, she pleased everybody. And she gratified her

mother-in-law by attending to her person and by covering her with robes

and ornaments. And she gratified her father-in-law by worshipping him as

a god and controlling her speech. And she pleased her husband by her

honeyed speeches, her skill in every kind of work, the evenness of her

temper, and by the indications of her love in private. And thus, O

Bharata, living in the asylum of those pious dwellers of the forest, they

continued for some time to practise ascetic austerities. But the words

spoken by Narada were present night and day in the mind of the sorrowful

Savitri.'"

SECTION CCLXLIV

"Markandeya said, 'At length, O king, after a long time had passed away,

the hour that had been appointed for the death of Satyavan arrived. And

as the words that had been spoken by Narada were ever present in the mind

of Savitri, she had counted the days as they passed. And having

ascertained that her husband would die on the fourth day following, the

damsel fasted day and night, observing the Triratra vow. And hearing of

her vow, the king became exceedingly sorrow and rising up soothed Savitri

and said these words, 'This vow that thou hast begun to observe, O

daughter of a king, is exceedingly hard; for it is extremely difficult to

fast for three nights together!' And hearing these words, Savitri said,

'Thou needst not be sorry, O father! This vow I shall be able to observe!

I have for certain undertaken this task with perseverance; and

perseverance is the cause of the successful observance of vows.' And

having listened to her, Dyumatsena said, 'I can by no means say unto

thee, Do thou break thy vow. One like me should, on the contrary,

say,--Do thou complete thy vow!' And having said this to her, the

high-minded Dyumatsena stopped. And Savitri continuing to fast began to

look (lean) like a wooden doll. And, O bull of the Bharata race, thinking

that her husband would die on the morrow, the woe-stricken Savitri,

observing a fast, spent that night in extreme anguish. And when the Sun

had risen about a couple of hand Savitri thinking within herself--To-day

is that day, finished her morning rites, and offered oblations to the

flaming fire. And bowing down unto the aged Brahmanas, and her

father-in-law, and mother-in-law, she stood before them with joined

hands, concentrating her senses. And for the welfare of Savitri, all the

ascetics dwelling in that hermitage, uttered the auspicious benediction

that she should never suffer widowhood. And Savitri immersed in

contemplation accepted those words of the ascetics, mentally saying,--So

be it!--And the king's daughter, reflecting on those words of Narada,

remained, expecting the hour and the moment.

Then, O best of the Bharatas, well-pleased, her father-in-law and

mother-in-law said these words unto the princess seated in a corner,

'Thou hast completed the vow as prescribed. The time for thy meal hath

now arrived; therefore, do thou what is proper!' Thereat Savitri said,

'Now that I have completed the purposed vow, I will eat when the Sun goes

down. Even this is my heart's resolve and this my vow!'

"Markandeya continued, 'And when Savitri had spoken thus about her meal,

Satyavan, taking his axe upon his shoulders, set out for the woods. And

at this, Savitri said unto her husband, 'It behoveth thee not to go

alone! I will accompany thee. I cannot bear to be separated from thee!'

Hearing these words of hers, Satyavan said, 'Thou hast never before

repaired to the forest. And, O lady, the forest-paths are hard to pass!

Besides thou hast been reduced by fast on account of thy vow. How wouldst

thou, therefore, be able to walk on foot?' Thus addressed, Savitri said,

'I do not feel langour because of the fast, nor do I feel exhaustion. And

I have made up my mind to go. It behoveth thee not, therefore, to prevent

me!' At this, Satyavan said, 'If thou desirest to go, I will gratify that

desire of thine. Do thou, however, take the permission of my parents, so

that I may be guilty of no fault!'

"Markandeya continued, 'Thus addressed by her lord, Savitri of high vows

saluted her father-in-law and mother-in-law and addressed them, saying,

'This my husband goeth to the forest for procuring fruits. Permitted by

my revered lady-mother and father-in-law, I will accompany him. For

to-day I cannot bear to be separated from him. Thy son goeth out for the

sake of the sacrificial fire and for his reverend superiors. He ought

not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went

into the forest on any other errand. Do ye not prevent me! I will go into

the forest with him. It is a little less than a year that I have not gone

out of the asylum. Indeed, I am extremely desirous of beholding the

blossoming woods!' Hearing these words Dyumatsena said, 'Since Savitri

hath been bestowed by her father as my daughter-in-law, I do not remember

that she hath ever spoken any words couching a request. Let my

daughter-in-law, therefore, have her will in this matter. Do thou,

however, O daughter, act in such a way that Satyavan's work may not be

neglected!'

"Markandeya continued, 'Having received the permission of both, the

illustrious Savitri, departed with her lord, in seeming smiles although

her heart was racked with grief. And that lady of large eyes went on,

beholding picturesque and delightful woods inhabited by swarms of

peacocks. And Satyavan sweetly said unto Savitri, 'Behold these rivers of

sacred currents and these excellent trees decked with flowers!' But the

faultless Savitri continued to watch her lord in all his moods, and

recollecting the words of the celestial sage, she considered her husband

as already dead. And with heart cleft in twain, that damsel, replying to

her lord, softly followed him expecting that hour.'"

SECTION CCLXLV

"Markandeya said, The powerful Satyavan then, accompanied by his wife,

plucked fruits and filled his wallet with them. And he then began to fell

branches of trees. And as he was hewing them, he began to perspire. And

in consequence of that exercise his head began to ache. And afflicted

with toil, he approached his beloved wife, and addressed her, saying, 'O

Savitri, owing to this hard exercise my head acheth, and all my limbs and

my heart also are afflicted sorely! O thou of restrained speech, I think

myself unwell, I feel as if my head is being pierced with numerous darts.

Therefore, O auspicious lady, I wish to sleep, for I have not the power

to stand.' Hearing these words, Savitri quickly advancing, approached her

husband, and sat down upon the ground, placing his head upon her lap. And

that helpless lady, thinking of Narada's words, began to calculate the

(appointed) division of the day, the hour, and the moment. The next

moment she saw a person clad in red attire with his head decked with a

diadem. And his body was of large proportions and effulgent as the Sun.

And he was of a darkish hue, had red eyes, carried a noose in his hand,

and was dreadful to behold. And he was standing beside Satyavan and was

steadfastly gazing at him. And seeing him, Savitri gently placed her

husband's head on the ground, and rising suddenly, with a trembling

heart, spake these words in distressful accents, 'Seeing this thy

superhuman form, I take thee to be a deity. If thou will, tell me, O

chief of the gods, who thou art and what also thou intendst to do!'

Thereat, Yama replied, 'O Savitri, thou art ever devoted to thy husband,

and thou art also endued with ascetic merit. It is for this reason that I

hold converse with thee. Do thou, O auspicious one, know me for Yama.

This thy lord Satyavan, the son of a king, hath his days run out. I

shall, therefore, take him away binding him in this noose. Know this to

be my errand!' At these words Savitri said, 'I had heard that thy

emissaries come to take away mortals, O worshipful one! Why then, O lord,

hast thou come in person?'

"Markandeya continued, 'Thus addressed by her, the illustrious lord of

Pitris, with a view to oblige her, began to unfold to her truly all about

his intentions. And Yama said, 'This prince is endued with virtues and

beauty of person, and is a sea of accomplishments. He deserveth not to be

borne away by my emissaries. Therefore is it that I have come

personally.' Saying this, Yama by main force pulled out of the body of

Satyavan, a person of the measure of the thumb, bound in noose and

completely under subjection. And when Satyavan's life had thus been taken

out, the body, deprived of breath, and shorn of lustre, and destitute of

motion, became unsightly to behold. And binding Satyavan's vital essence,

Yama proceeded in a southerly direction. Thereupon, with heart

overwhelmed in grief, the exalted Savitri, ever devoted to her lord and

crowned with success in respect of her vows, began to follow Yama. And at

this, Yama said, 'Desist, O Savitri! Go back, and perform the funeral

obsequies of thy lord! Thou art freed from all thy obligations to thy

lord. Thou hast come as far as it is possible to come'. Savitri replied,

'Whither my husband is being carried, or whither he goeth of his own

accord, I will follow him thither. This is the eternal custom. By virtue

of my asceticism, of my regard for my superiors, of my affection for my

lord, of my observance of vows, as well as of thy favour, my course is

unimpeded. It hath been declared by wise men endued with true knowledge

that by walking only seven paces with another, one contracteth a

friendship with one's companion. Keeping that friendship (which I have

contracted with thee) in view, I shall speak to thee something. Do thou

listen to it. They that have not their souls under control, acquire not

merit by leading the four successive modes of life, viz.,--celibacy with

study, domesticity, retirement into the woods, and renunciation of the

world. That which is called religious merit is said to consist of true

knowledge. The wise, therefore, have declared religious merit to be the

foremost of all things and not the passage through the four successive

modes. By practising the duties of even one of these four modes agreeable

to the directions of the wise, we have attained to true merit, and,

therefore, we do not desire the second or the third mode, viz., celibacy

with study or renunciation. It is for this again that the wise have

declared religious merit to be the foremost of all things!' Hearing these

words of hers, Yama said, 'Do thou desist! I have been pleased with these

words of thine couched in proper letters and accents, and based on

reason. Do thou ask for a boon! Except the life of thy husband, O thou of

faultless features, I will bestow on thee any boon that thou mayst

solicit!' Hearing these words, Savitri said, 'Deprived of his kingdom and

bereft also of sight, my father-in-law leadeth a life of retirement in

our sylvan asylum. Let that king through thy favour attain his eye-sight,

and become strong 'like either fire or the Sun!' Yama said, 'O thou of

faultless features, I grant thee this boon! It will even be as thou hast

said! It seems that thou art fatigued with thy journey. Do thou desist,

therefore, and return! Suffer not thyself to be weary any longer!'

Savitri said, 'What weariness can I feel in the presence of my husband?

The lot that is my husband's is certainly mine also. Whither thou

carriest my husband, thither will I also repair! O chief of the

celestials, do thou again listen to me! Even a single interview with the

pious is highly desirable; friendship with them is still more so. And

intercourse with the virtuous can never be fruitless. Therefore, one

should live in the company of the righteous!' Yama said, 'These words

that thou hast spoken, so fraught with useful instruction, delight the

heart and enhance the wisdom of even the learned. Therefore, O lady,

solicit thou a second boon, except the life of Satyavan!' Savitri said,

'Sometime before, my wise and intelligent father-in-law was deprived of

his kingdom. May that monarch regain his kingdom. And may that superior

of mine never renounce his duties! Even this is the second boon that I

solicit!' Then Yama said,--'The king shall soon regain his kingdom. Nor

shall he ever fall off from his duties. Thus, O daughter of a king have I

fulfilled thy desire. Do thou now desist! Return! Do not take any future

trouble!' Savitri said, 'Thou hast restrained all creatures by thy

decrees, and it is by thy decrees that thou takest them away, not

according to thy will. Therefore it is, O god, O divine one, that people

call thee Yama! Do thou listen to the words that I say! The eternal duty

of the good towards all creatures is never to injure them in thought,

word, and deed, but to bear them love and give them their due. As regards

this world, everything here is like this (husband of mine). Men are

destitute of both devotion and skill. The good, however, show mercy to

even their foes when these seek their protection. Yama said, 'As water to

the thirsty soul, so are these words uttered by thee to me! Therefore, do

thou, O fair lady, if thou will, once again ask for any boon except

Salyavana's life!' At these words Savitri replied, That lord of earth, my

father, is without sons. That he may have a hundred sons begotten of his

loins, so that his line may be perpetuated, is the third boon I would ask

of thee!' Yama said, Thy sire, O auspicious lady, shall obtain a hundred

illustrious sons, who will perpetuate and increase their father's race!

Now, O daughter of a king, thou hast obtained thy wish. Do thou desist!

Thou hast come far enough.' Savitri said, 'Staying by the side of my

husband, I am not conscious of the length of the way I have walked.

Indeed, my mind rusheth to yet a longer way of. Do thou again, as thou

goest on, listen to the words that I will presently utter! Thou art the

powerful son of Vivaswat. It is for this that thou art called Vaivaswata

by the wise. And, O lord, since thou dealest out equal law unto all

created things, thou hast been designated the lord of justice! One

reposeth not, even in one's own self, the confidence that one doth in the

righteous. Therefore, every one wisheth particularly for intimacy with

the righteous. It is goodness of heart alone that inspireth the

confidence of all creatures. And it is for this that people rely

particularly on the righteous.' And hearing these words, Yama said, 'The

words that thou utterest, O fair lady, I have not heard from any one save

thee; I am highly pleased with this speech of thine. Except the life of

Satyavan, solicit thou, therefore, a fourth boon, and then go thy way!'

Savitri then said, 'Both of me and Satyavan's loins, begotten by both of

us, let there be a century of sons possessed of strength and prowess and

capable of perpetuating our race! Even this is the fourth boon that I

would beg of thee!' Hearing these words of hers, Yama replied, 'Thou

shalt, O lady, obtain a century of sons, possessed of strength and

prowess, and causing thee great delight, O daughter of a king, let no

more weariness be thine! Do thou desist! Thou hast already come too far!'

Thus addressed, Savitri said, 'They that are righteous always practise

eternal morality! And the communion of the pious with the pious is never

fruitless! Nor is there any danger to the pious from those that are

pious. And verily it is the righteous who by their truth make the Sun

move in the heaven. And it is the righteous that support the earth by

their austerities! And, O king, it is the righteous upon whom both the

past and the future depend! Therefore, they that are righteous, are never

cheerless in the company of the righteous. Knowing this to be the eternal

practice of the good and righteous, they that are righteous continue to

do good to others without expecting any benefit in return. A good office

is never thrown away on the good and virtuous. Neither interest nor

dignity suffereth any injury by such an act. And since such conduct ever

adheres to the righteous, the righteous often become the protectors of

all.' Hearing these words of hers, Yama replied, 'The more thou utterest

such speeches that are pregnant with great import, full of honeyed

phrases, instinct with morality, and agreeable to mind, the more is the

respect that I feel for thee! O thou that art so devoted to thy lord, ask

for some incomparable boon!' Thus addressed, Savitri said, 'O bestower of

honours, the boon thou hast already given me is incapable of

accomplishment without union with my husband. Therefore, among other

boons, I ask for this, may this Satyavan be restored to life! Deprived of

my husband, I am as one dead! Without my husband, I do not wish for

happiness. Without my husband, I do not wish for heaven itself. Without

my husband, I do not wish for prosperity. Without my husband, I cannot

make up my mind to live! Thou thyself hast bestowed on me the boon,

namely, of a century of sons; yet thou takest away my husband! I ask for

this boon, 'May Satyavan be restored to life, for by that thy words will

be made true.'"

"Markandeya continued, 'Thereupon saying,--So be it,--Vivaswat's son,

Yama, the dispenser of justice, untied his noose, and with cheerful heart

said these words to Savitri, 'Thus, O auspicious and chaste lady, is thy

husband freed by me! Thou wilt be able to take him back free from

disease. And he will attain to success! And along with thee, he will

attain a life of four hundred years. And celebrating sacrifices with due

rites, he will achieve great fame in this world. And upon thee Satyavan

will also beget a century of sons. And these Kshatriyas with their sons

and grandsons will all be kings, and will always be famous in connection

with thy name. And thy father also will beget a hundred sons on thy

mother Malavi. And under the name of the Malavas, thy Kshatriya brothers,

resembling the celestials, will be widely known along with their sons and

daughters!' And having bestowed these boons on Savitri and having thus

made her desist, Yama departed for his abode. Savitri, after Yama had

gone away, went back to the spot where her husband's ash-coloured corpse

lay, and seeing her lord on the ground, she approached him, and taking

hold of him, she placed his head on her lap and herself sat down on the

ground. Then Satyavan regained his consciousness, and affectionately

eyeing Savitri again and again, like one come home after a sojourn in a

strange land, he addressed her thus, 'Alas, I have slept long! Wherefore

didst thou not awake me? And where is that same sable person that was

dragging me away?' At these words of his, Savitri said, 'Thou hast, O

bull among men, slept long on my lap! That restrainer of creatures, the

worshipful Yama, had gone away. Thou art refreshed, O blessed one, and

sleep hath forsaken thee, O son of a king! If thou art able, rise thou

up! Behold, the night is deep!'"

"Markandeya continued, 'Having regained consciousness, Satyavan rose up

like one who had enjoyed a sweet sleep, and seeing every side covered

with woods, said, 'O girl of slender waist, I came with thee for

procuring fruits. Then while I was cutting wood I felt a pain in my head.

And on account of that intense pain about my head I was unable to stand

for any length of time, and, therefore, I lay on thy lap and slept. All

this, O auspicious lady, I remember. Then, as thou didst embrace me,

sleep stole away my senses. I then saw that it was dark all around. In

the midst of it I saw a person of exceeding effulgence. If thou knowest

everything, do thou then, O girl of slender waist, tell me whether what I

saw was only a dream or a reality!' Thereupon, Savitri addressed him,

saying, The night deepens. I shall, O prince, relate everything unto thee

on the morrow. Arise, arise, may good betide thee! And, O thou of

excellent vows, come and behold thy parents! The sun hath set a long

while ago and the night deepens. Those rangers of the night, having

frightful voices, are walking about in glee. And sounds are heard,

proceeding from the denizens of the forest treading through the woods.

These terrible shrieks of jackals that are issuing from the south and the

east make my heart tremble (in fear)!' Satyavan then said, 'Covered with

deep darkness, the wilderness hath worn a dreadful aspect. Thou wilt,

therefore, not be able to discern the tract, and consequently wilt not be

able to go!' Then Savitri replied, 'In consequence of a conflagration

having taken place in the forest today a withered tree standeth aflame,

and the flames being stirred by the wind are discerned now and then. I

shall fetch some fire and light these faggots around. Do thou dispel all

anxiety. I will do all (this) if thou darest not go, for I find thee

unwell. Nor wilt thou be able to discover the way through this forest

enveloped in darkness. Tomorrow when the woods become visible, we will go

hence, if thou please! If, O sinless one, it is thy wish, we shall pass

this night even here!' At these words of hers, Satyavan replied, 'The

pain in my head is off; and I feel well in my limbs. With thy favour I

wish to behold my father and mother. Never before did I return to the

hermitage after the proper time had passed away. Even before it is

twilight my mother confineth me within the asylum. Even when I come out

during the day, my parents become anxious on my account, and my father

searcheth for me, together with all the inhabitants of the sylvan

asylums. Before this, moved by deep grief, my father and mother had

rebuked me many times and often, saying,--Thou comest having tarried

long! I am thinking of the pass they have today come to on my account,

for, surely, great grief will be theirs when they miss me. One night

before this, the old couple, who love me dearly, wept from deep sorrow

and said into me, 'Deprived of thee, O son, we cannot live for even a

moment. As long as thou livest, so long, surely, we also will live. Thou

art the crutch of these blind ones; on thee doth perpetuity of our race

depend. On thee also depend our funeral cake, our fame and our

descendants! My mother is old, and my father also is so. I am surely

their crutch. If they see me not in the night, what, oh, will be their

plight! I hate that slumber of mine for the sake of which my unoffending

mother and my father have both been in trouble, and I myself also, am

placed in such rending distress! Without my father and mother, I cannot

bear to live. It is certain that by this time my blind father, his mind

disconsolate with grief, is asking everyone of the inhabitants of the

hermitage about me! I do not, O fair girl, grieve so much for myself as I

do for my sire, and for my weak mother ever obedient to her lord! Surely,

they will be afflicted with extreme anguish on account of me. I hold my

life so long as they live. And I know that they should be maintained by

me and that I should do only what is agreeable to them!'

"Markandeya continued, 'Having said this, that virtuous youth who loved

and revered his parents, afflicted with grief held up his arms and began

to lament in accents of woe. And seeing her lord overwhelmed with sorrow

the virtuous Savitri wiped away the tears from his eyes and said, 'If I

have observed austerities, and have given away in charity, and have

performed sacrifice, may this night be for the good of my father-in-law,

mother-in-law and husband! I do not remember having told a single

falsehood, even in jest. Let my father-in-law and mother-in-law hold

their lives by virtue of the truth!' Satyavan said, 'I long for the sight

of my father and mother! Therefore, O Savitri, proceed without delay. O

beautiful damsel, I swear by my own self that if I find any evil to have

befallen my father and mother, I will not live. If thou hast any regard

for virtue, if thou wishest me to live, if it is thy duty to do what is

agreeable to me, proceed thou to the hermitage!' The beautiful Savitri

then rose and tying up her hair, raised her husband in her arms. And

Satyavan having risen, rubbed his limbs with his hands. And as he

surveyed all around, his eyes fell upon his wallet. Then Savitri said

unto him, 'Tomorrow thou mayst gather fruits. And I shall carry thy axe

for thy ease.' Then hanging up the wallet upon the bough of a tree, and

taking up the axe, she re-approached her husband. And that lady of

beautiful thighs, placing her husband's left arm upon her left shoulder,

and embracing him with her right arms, proceeded with elephantic gait.

Then Satyavan said, 'O timid one, by virtue of habit, the (forest) paths

are known to me. And further, by the light of the moon between the trees,

I can see them. We have now reached the same path that we took in the

morning for gathering fruits. Do thou, O auspicious one, proceed by the

way that we had come: thou needst not any longer feel dubious about our

path. Near that tract overgrown with Palasa tree, the way diverges into

two. Do thou proceed along the path that lies to the north of it. I am

now well and have got back my strength. I long to see my father and

mother!' Saying this Satyavan hastily proceeded towards the hermitage.'"

SECTION CCLXLVI

"Markandeya said, 'Meanwhile the mighty Dyumatsena, having regained his

sight, could see everything. And when his vision grew clear he saw

everything around him. And, O bull of the Bharata race, proceeding with

his wife Saivya to all the (neighbouring) asylums in search of his son,

he became extremely distressed on his account. And that night the old

couple went about searching in asylums, and rivers, and woods, and

floods. And whenever they heard any sound, they stood rising their heads,

anxiously thinking that their son was coming, and said, 'O yonder cometh

Satyavan with Savitri!' And they rushed hither and thither like maniacs,

their feet torn, cracked, wounded, and bleeding, pierced with thorns and

Kusa blades. Then all the Brahmanas dwelling in that hermitage came unto

them, and surrounding them on all sides, comforted them, and brought them

back to their own asylum. And there Dyumatsena with his wife surrounded

by aged ascetics, was entertained with stories of monarchs of former

times. And although that old couple desirous of seeing their son, was

comforted, yet recollecting the youthful days of their son, they became

exceedingly sorry. And afflicted with grief, they began to lament in

piteous accents, saying, 'Alas, O son, alas, O chaste daughter-in-law,

where are you?' Then a truthful Brahmana of the name of Suvarchas spake

unto them, saying, 'Considering the austerities, self-restraint, and

behaviour of his wife Savitri, there can be no doubt that Satyavan

liveth!' And Gautama said, 'I have studied all the Vedas with their

branches, and I have acquired great ascetic merit. And I have led a

celibate existence, practising also the Brahmacharya mode of life. I have

gratified Agni and my superiors. With rapt soul I have also observed all

the vows: and I have according to the ordinance, frequently lived upon

air alone. By virtue of this ascetic merit, I am cognisant of all the

doings of others. Therefore, do thou take it for certain that Satyavan

liveth.' Thereupon his disciple said, 'The words that have fallen from

the lips of my preceptor can never be false. Therefore, Satyavan surely

liveth.' And the Rishi said, 'Considering the auspicious marks that his

wife Savitri beareth and all of which indicate immunity from widowhood,

there can be no doubt that Satyavan liveth!' And Varadwaja said, 'Having

regard to the ascetic merit, self-restraint, and conduct of his wife

Savitri, there can be no doubt that Satyavan liveth.' And Dalbhya said,

'Since thou hast regained thy sight, and since Savitri hath gone away

after completion of the vow, without taking any food, there can be no

doubt that Satyavan liveth.' And Apastamba said, 'From the manner in

which the voices of birds and wild animals are being heard through the

stillness of the atmosphere on all sides, and from the fact also of thy

having regained the use of thy eyes, indicating thy usefulness for

earthly purposes once more, there can be no doubt that Satyavan liveth.'

And Dhauma said, 'As thy son is graced with every virtue, and as he is

the beloved of all, and as he is possessed of marks betokening a long

life, there can be no doubt that Satyavan liveth.'

"Markandeya continued, 'Thus cheered by those ascetics of truthful

speech, Dyumatsena pondering over those points, attained a little ease. A

little while after, Savitri with her husband Satyavan reached the

hermitage during the night and entered it with a glad heart. The

Brahmanas then said, 'Beholding this meeting with thy son, and thy

restoration to eye-sight, we all wish thee well, O lord of earth. Thy

meeting with thy son, the sight of thy daughter-in-law, and thy

restoration to sight--constitute a threefold prosperity which thou hast

gained. What we all have said must come to pass: there can be no doubt of

this. Henceforth thou shalt rapidly grow in prosperity.' Then, O Pritha's

son, the twice-born ones lighted a fire and sat themselves down before

king Dyumatsena. And Saivya, and Satyavan, and Savitri who stood apart,

their hearts free from grief, sat down with the permission of them all.

Then, O Partha, seated with the monarch those dwellers of the woods,

actuated by curiosity, asked the king's son, saying, 'Why didst thou not,

O illustrious one, come back earlier with thy wife? Why hast thou come so

late in the night? What obstacle prevented thee! We do not know, O son of

a king, why thou hast caused such alarm to us, and to thy father and

mother. It behoveth thee to tell us all about this,' Thereupon, Satyavan

said, 'With the permission of my father, I went to the woods with

Savitri. There, as I was hewing wood in the forest, I felt a pain in my

head. And in consequence of the pain, I fell into a deep sleep.--This is

all that I remember. I had never slept so long before I have come so late

at night, in order that ye might not grieve (on my account). There is no

other reason for this.' Gautama then said, 'Thou knowest not then the

cause of thy father's sudden restoration to sight. It, therefore,

behoveth Savitri to relate it. I wish to hear it (from thee), for surely

thou art conversant with the mysteries of good and evil. And, O Savitri,

I know thee to be like the goddess Savitri herself in splendour. Thou

must know the cause of this. Therefore, do thou relate it truly! If it

should not be kept a secret, do thou unfold it unto us!' At these words

of Gautama Savitri said, 'It is as ye surmise. Your desire shall surely

not be unfulfilled. I have no secret to keep. Listen to the truth then!

The high-souled Narada had predicted the death of my husband. To-day was

the appointed time. I could not, therefore, bear to be separated from my

husband's company. And after he had fallen asleep, Yama, accompanied by

his messengers, presented himself before him, and tying him, began to

take him away towards the region inhabited by the Pitris. Thereupon I

began to praise that august god, with truthful words. And he granted me

five boons, of which do ye hear from me! For my father-in-law I have

obtained these two boons, viz., his restoration to sight as also to his

kingdom. My father also hath obtained a hundred sons. And I myself have

obtained a hundred sons. And my husband Satyavan hath obtained a life of

four hundred years. It was for the sake of my husband's life that I had

observed that vow. Thus have I narrated unto you in detail the cause by

which this mighty misfortune of mine was afterwards turned into

happiness. The Rishis said, 'O chaste lady of excellent disposition,

observant of vows and endued with virtue, and sprung from an illustrious

line, by thee hath the race of this foremost of kings, which was

overwhelmed with calamities, and was sinking in an ocean of darkness,

been rescued.'

"Markandeya continued, 'Then having applauded and reverenced that best of

women, those Rishis there assembled bade farewell to that foremost of

kings as well as to his son. And having saluted them thus, they speedily

went, in peace with cheerful hearts, to their respective abodes.'"

SECTION CCLXLVII

"Markandeya continued, 'When the night had passed away, and the solar orb

had risen, those ascetics, having performed their morning rites,

assembled together. And although those mighty sages again and again spake

unto Dyumatsena of the high fortune of Savitri, yet they were never

satisfied. And it so happened, O king, that there came to that hermitage

a large body of people from Salwa. And they brought tidings of the enemy

of Dyumatsena having been slain by his own minister. And they related

unto him all that had happened, viz., how having heard that the usurper

had been slain with all his friends and allies by his minister, his

troops had all fled, and how all the subjects had become unanimous (on

behalf of their legitimate king), saying, 'Whether possessed of sight or

not, even he shall be our king!' And they said, 'We have been sent to

thee in consequence of that resolve. This car of thine, and this army

also consisting of four kinds of forces, have arrived for thee! Good

betide thee, O King! Do thou come! Thou hast been proclaimed in the city.

Do thou for ever occupy the station belonging to thy lather and

grand-father!' And beholding the king possessed of sight and able-bodied,

they bowed down their heads, their eyes expanded with wonder. Then having

worshipped those old and Brahmanas dwelling in the hermitage and honoured

by them in return, the king set out for his city. And surrounded by the

soldiers, Saivya also accompanied by Savitri, went in a vehicle furnished

with shining sheets and borne on the shoulders of men. Then the priests

with joyful hearts installed Dyumatsena on the throne with his

high-souled son as prince-regent. And after the lapse of a long time,

Savitri gave birth to a century of sons, all warlike and unretreating

from battle, and enhancing the fame of Salwa's race. And she also had a

century of highly powerful uterine brothers born unto Aswapati, the lord

of the Madras, by Malavi. Thus, O son of Pritha, did Savitri raise from

pitiable plight to high fortune, herself, and her father and mother, her

father-in-law and mother-in-law, as also the race of her husband. And

like that gentle lady Savitri, the auspicious daughter of Drupada, endued

with excellent character, will rescue you all."

Vaisampayana said, "Thus exhorted by that high-souled sage, the son of

Pandu, O king, with his mind free from anxiety, continued to live in the

forest of Kamyaka. The man that listeneth with reverence to the excellent

story of Savitri, attaineth to happiness, and success in everything, and

never meeteth with misery!"

SECTION CCLXLVIII

Janamejaya said,--"What, O Brahmana, was that great fear entertained by

Yudhishthira in respect of Karna, for which Lomasa had conveyed to the

son of Pandu a message of deep import from Indra in these words, That

intense fear of thine which thou dost never express to any one, I will

remove after Dhananjaya goeth from hence? And, O best of ascetics, why

was it that the virtuous Yudhishthira never expressed it to any one?"

Vaisampayana said, "As thou askest me, O tiger among kings, I will relate

that history unto thee! Do thou listen to my words, O best of the

Bharatas! After twelve years (of their exile) had passed away and the

thirteenth year had set in, Sakra, ever friendly to the sons of Pandu,

resolved to beg of Karna (his ear-rings). And, O mighty monarch,

ascertaining this intention of the great chief of the celestials about

(Karna's) ear-rings, Surya, having effulgence for his wealth, went unto

Karna. And, O foremost of kings, while that hero devoted to the Brahmanas

and truthful in speech was lying down at night at his ease on a rich bed

overlaid with a costly sheet, the effulgent deity, filled with kindness

and affection for his son, showed himself, O Bharata, unto him in his

dreams. And assuming from ascetic power the form of a handsome Brahmana

versed in the Vedas, Surya sweetly said unto Karna these words for his

benefit, 'O son, do thou O Karna, listen to these words of mine, O thou

foremost of truthful persons! O mighty-armed one, I tell thee to-day from

affection, what is for thy great good! With the object, O Karna, of

obtaining thy ear-rings, Sakra, moved by the desire of benefiting the

sons of Pandu, will come unto thee, disguised as a Brahmana! He, as Well

as all the world, knoweth thy character, viz., that when solicited by

pious people, thou givest away but never takest in gift! Thou, O son,

givest unto Brahmanas wealth or any other thing that is asked of thee and

never refusest anything to anybody. Knowing thee to be such, the subduer

himself of Paka will come to beg of thee thy ear-rings and coat of mail.

When he beggeth the ear-rings of thee, it behoveth thee not to give them

away, but to gratify him with sweet speeches to the best of thy power.

Even this, is for thy supreme good! While asking thee for the ear-rings,

thou shalt, with various reasons, repeatedly refuse Purandara who is

desirous of obtaining them, offering him, instead, various other kinds of

wealth, such as gems and women and kine, and citing various precedents.

If thou, O Kama, givest away thy beautiful ear-rings born with thee, thy

life being shortened, thou wilt meet with death! Arrayed in thy mail and

ear-rings, thou wilt, O bestower of honours, be incapable of being slain

by foes in battle! Do thou lay to heart these words of mine! Both these

jewelled ornaments have sprung from Amrita. Therefore, they should be

preserved by thee, if thy life is at all dear to thee."

"Hearing these words, Kama said, 'Who art thou that tellest me so,

showing me such kindness? If it pleaseth thee, tell me, O illustrious

one, who thou art in the guise of a Brahmana!'--The Brahmana thereupon

said, 'O son, I am he of a thousand rays! Out of affection, I point out

to thee the path! Act thou according to my words, as it is for thy great

good to do so!' Kama replied, 'Surely, this itself is highly fortunate

for me that the god himself of splendour addresses me today, seeking my

welfare. Listen, however, to these words of mine! May it please thee, O

bestower of boons, it is only from affection that I tell thee this! If I

am dear to thee, I should not be dissuaded from the observance of my vow!

O thou that are possessed of the wealth of effulgence, the whole world

knoweth this to be my vow that, of a verity, I am prepared to give away

life itself unto superior Brahmanas! If, O best of all rangers of the

sky, Sakra cometh to me, disguised as a Brahmana, to beg for the benefit

of the sons of Pandu, I will, O chief of the celestials, give him the

ear-rings and the excellent mail, so that my fame which hath spread over

the three worlds may not suffer any diminution! For persons like us, it

is not fit to save life by a blame-worthy act. On the contrary, it is

even proper for us to meet death with the approbation of the world and

under circumstances bringing fame. Therefore, will I bestow upon Indra

the ear-rings with my coat of mail! If the slayer himself of Vala and

Vritra cometh to ask for the ear-rings for the benefit of the sons of

Pandu, that will conduce to my fame, leading at the same time to his

infamy! O thou possessed of splendour, I wish for fame in this world,

even if it is to be purchased with life itself, for they that have fame

enjoy the celestial regions, while they that are destitute of it are

lost. Fame keepeth people alive in this world even like a mother, while

infamy killeth men even though they may move about with bodies

undestroyed. O lord of the worlds, O thou possessed of the wealth of

effulgence, that fame is the life of men is evidenced by an ancient sloka

sung by the Creator himself,--In the next world it is fame that is the

chief support of a person, while in this world pure fame lengthens life.

Therefore, by giving away my ear-rings and mail with both of which I was

born I will win eternal fame! And by duly giving away the same to

Brahmanas according to the ordinance, by offering up my body (as a gift

to the gods) in the sacrifice of war, by achieving feats difficult of

performance, and by conquering my foes in fight, I will acquire nothing

but renown. And by dispelling on the field of battle the fears of the

affrighted that may beg for their lives, and relieving old men and boys

and Brahmanas from terror and anxiety, I will win excellent fame and the

highest heaven. My fame is to be protected with the sacrifice of even my

life. Even this, know thou, is my vow! By giving away such a valuable

gift to Maghavan disguised as a Brahmana, I will, O god, acquire in this

world the most exalted state.'"

SECTION CCLXLIX

"Surya said, 'Never do, O Karna, anything that is harmful to thy self and

thy friends; thy sons, thy wives, thy father, and thy mother; O thou best

of those that bear life, people desire renown (in this world) and lasting

fame in heaven, without wishing to sacrifice their bodies. But as thou

desirest undying fame at the expense of thy life, she will, without

doubt, snatch away thy life! O bull among men, in this world, the father,

the mother, the son, and other relatives are of use only to him that is

alive. O tiger among men, as regard kings, it is only when they are alive

that prowess can be of any use to them. Do thou understand this? O thou

of exceeding splendour, fame is for the good of these only that are

alive! Of what use is fame to the dead whose bodies have been reduced to

ashes? One that is dead cannot enjoy renown. It is only when one is alive

that one can enjoy it. The fame of one that is dead is like a garland of

flowers around the neck of a corpse. As thou reverest me, I tell thee

this for thy benefit, because thou art a worshipper of mine! They that

worship me are always protected by me. That also is another reason for my

addressing thee thus! Thinking again, O mighty-armed one, that this one

revereth me with great reverence, I have been inspired with love for

thee! Do thou, therefore, act according to my words! There is, besides

some profound mystery in all this, ordained by fate. It is for this, that

I tell thee so. Do thou act without mistrust of any kind! O bull among

men, it is not fit for thee to know this which is a secret to the very

gods. Therefore, I do not reveal that secret unto thee. Thou wilt,

however, understand it in time. I repeat what I have already said. Do

thou, O Radha's son, lay my words to heart! When the wielder of the

thunder-bolt asketh thee for them, do thou never give him thy ear-rings!

O thou of exceeding splendour, with thy handsome ear-rings, thou lookest

beautiful, even like the Moon himself in the clear firmament, between the

Visakha constellation! Dost thou know that fame availeth only the person

that is living. Therefore, when the lord of the celestials will ask the

ear-rings, thou shouldst, O son, refuse him! Repeating again and again

answers fraught with various reasons, thou wilt, O sinless one, be able

to remove the eagerness of the lord of the celestial for the possession

of the ear-rings. Do thou, O Karna, after Purandara's purpose by urging

answers fraught with reason and grave import and adorned with sweetness

and suavity. Thou dost always, O tiger among men, challenge him that can

draw the bow with his left hand, and heroic Arjuna also will surely

encounter thee in fight. But when furnished with thy ear-rings, Arjuna

will never be able to vanquish thee in fight even if Indra himself comes

to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna

in battle, these handsome ear-rings of thine should never be parted with

to Sakra.'"

SECTION CCC

"Karna said, 'As thou, O lord of splendour, knowest me for thy

worshipper, so also thou knowest that there is nothing which I cannot

give away in charity, O thou of fiery rays! Neither my wives, nor my

sons, nor my own self, nor my friends, are so dear to me as thou, on

account of the veneration I feel for thee, O lord of splendour! Thou

knowest, O maker of light, that high-souled persons bear a loving regard

for their dear worshippers. Karna revereth me and is dear to me. He

knoweth no other deity in heaven,--thinking this thou hast, O lord, said

unto me what is for my benefit. Yet, O thou of bright rays, again do I

beseech thee with bended head, again do I place myself in thy hands. I

will repeat the answer I have already given. It behoveth thee to forgive

me! Death itself is not fraught with such terrors for me as untruth! As

regards especially the Brahmanas, again, I do not hesitate to yield up my

life even for them! And, O divine one, respecting what thou hast said

unto me of Phalguna, the son of Pandu, let thy grief born of thy anxiety

of heart, O lord of splendour, be dispelled touching him and myself; for

I shall surely conquer Arjuna in battle! Thou knowest, O deity, that I

have great strength of weapons obtained from Jamadagnya and the

high-souled Drona. Permit me now, O foremost of celestials, to observe my

vow, so that unto him of the thunderbolt coming to beg of me, I may give

away even my life!'

"Surya said, 'If O son, thou givest away thy ear-rings to the wielder of

the thunder-bolt, O thou of mighty strength, thou shouldst also, for the

purpose of securing victory, speak unto him, saying,--O thou of a hundred

sacrifices, I shall give thee ear-rings under a condition.--Furnished

with the ear-rings, thou art certainly incapable of being slain by any

being. Therefore, it is, O son, that desirous of beholding thee slain in

battle by Arjuna, the destroyer of the Danavas desireth to deprive thee

of thy ear-rings. Repeatedly adoring with truthful words that lord of the

celestials, viz., Purandara armed with weapons incapable of being

frustrated, do thou also beseech him, saying, 'Give me an infallible dart

capable of slaying all foes, and I will, O thousand-eyed deity, give the

ear-rings with the excellent coat of mail!' On this condition shouldst

thou give the ear-rings unto Sakra. With that dart, O Karna, thou wilt

slay foes in battle: for, O mighty-armed one, that dart of the chief of

the celestials doth not return to the hand that hurleth it, without

slaying enemies by hundreds and by thousands!'"

Vaisampayana continued, "Having said this, the thousand-rayed deity

suddenly vanished away. The next day, after having told his prayers,

Karna related his dream unto the Sun. And Vrisha related unto him the

vision he had seen, and all that had passed between them in the night.

Thereupon, having heard everything, that enemy of Swarbhanu, that lord,

the resplendent and divine Surya, said unto him with a smile, 'It is even

so!' Then Radha's son, that slayer of hostile heroes, knowing all about

the matter, and desirous of obtaining the dart, remained in expectation

of Vasava."

SECTION CCCI

Janamejaya said, "What was that secret which was not revealed to Karna by

the deity of warm rays? Of what kind also were those ear-rings and of

what sort was that coat of mail? Whence, too, was that mail and those

ear-rings? All this, O best of men. I wish to hear! O thou possessed of

the wealth of asceticism, do tell me all this!"

Vaisampayana said, "I will, O monarch, tell thee that secret which was

not revealed by the deity possessed of the wealth of effulgence. I will

also describe unto thee those ear-rings and that coat of mail. Once on a

time, O king, there appeared before Kuntibhoja a Brahmana of fierce

energy and tall stature, bearing a beard and matted locks, and carrying a

staff in his hand. And, he was agreeable to the eye and of faultless

limbs, and seemed to blaze forth in splendour. And he was possessed of a

yellow-blue complexion like that of honey. And his speech was

mellifluous, and he was adorned with ascetic merit and a knowledge of the

Vedas. And that person of great ascetic merit, addressing king

Kuntibhoja, said, 'O thou that are free from pride, I wish to live as a

guest in thy house feeding on the food obtained as alms from thee!

Neither thy followers, nor thou thyself, shall ever act in such a way as

to produce my displeasure! If, O sinless one, it liketh thee, I would

then live in thy house thus! I shall leave thy abode when I wish, and

come back when I please. And, O king, no one shall offend me in respect

of my food or bed.'--Then Kuntibhoja spake unto him these words

cheerfully, 'Be it so, and more.' And he again said unto him, 'O thou of

great wisdom, I have an illustrious daughter named Pritha. And she

beareth an excellent character, is observant of vow, chaste, and of

subdued senses. And she shall attend on thee and minister unto thee with

reverence. And thou wilt be pleased with her disposition!' And having

said this to that Brahmana and duly paid him homage, the king went to his

daughter Pritha of large eyes, and spake thus unto her, 'O child, this

eminently pious Brahmana is desirous of dwelling in my house! I have

accepted his proposal, saying,--So be it, relying, O child, on thy

aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth

thee to act in such a manner that my words may not be untrue. Do thou

give him with alacrity whatever this reverend Brahmana possessed of

ascetic merit and engaged in the study of the Vedas, may want. Let

everything that this Brahmana asketh for be giver to him cheerfully. A

Brahmana is the embodiment of pre-eminent energy: he is also the

embodiment of the highest ascetic merit. It is in consequence of the

virtuous practices of Brahmanas that the sun shineth in the heavens. It

was for their disregard of Brahmanas that were deserving of honour that

the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse

of the Brahmanas. For the present, O child, it is a highly virtuous one

of that order that is entrusted to thy keep. Thou shouldst always tend

this Brahmana with concentrated mind. O daughter, I know that, from

childhood upwards, thou hast ever been attentive to Brahmanas, and

superiors, and relatives, and servants, and friends, to thy mothers and

myself. I know thou bearest thyself well, bestowing proper regard upon

everyone. And, O thou of faultless limbs, in the city of the interior of

my palace, on account of thy gentle behaviour, there is not one, even

among the servants, that is dissatisfied with thee. I have, therefore,

thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art,

O Pritha, a girl and has been adopted as my daughter. Thou art born in

the race of the Vrishnis, and art the favourite daughter of Sura. Thou

wert, O girl, given to me gladly by thy father himself. The sister of

Vasudeva by birth, thou art (by adoption) the foremost of my children.

Having promised me in these words,--I will give my first born,--thy

father gladly gave thee to me while thou wert yet in thy infancy. It is

for this reason that thou art my daughter. Born in such a race and reared

in such a race, thou hast come from one happy state to another like a

lotus transferred from one lake to another. O auspicious girl, women,

specially they that are of mean extraction, although they may with

difficulty be kept under restraint, become in consequence of their unripe

age, generally deformed in character. But thou, O Pritha, art born in a

royal race, and thy beauty also is extraordinary. And then, O girl, thou

art endued with every accomplishment. Do thou, therefore, O damsel,

renouncing pride and haughtiness and a sense of self-importance, wait

upon and worship the boon-giving Brahmana, and thereby attain, O Pritha,

to an auspicious state! By acting thus, O auspicious and sinless girl,

thou wilt surely attain to auspiciousness! But if on the contrary, thou

stirest up the anger of this best of the twice-born ones, my entire race

will be consumed by him!'"

SECTION CCCII

"Kunti said, 'According to thy promise, I will, O king, with concentrated

mind, serve that Brahmana. O foremost of kings, I do not say this

falsely. It is my nature to worship Brahmanas. And, as in the present

case, my doing so would be agreeable to thee, even this would be highly

conducive to my welfare. Whether that worshipful one cometh in the

evening, or in morning, or at night or even at midnight, he will have no

reason to be angry with me! O foremost of kings, to do good by serving

the twice-born ones, observing all thy commands, is what I consider to be

highly profitable to me, O best of men! Do thou, therefore, O foremost of

monarchs rely on me! That best of Brahmanas, while residing in thy house,

shall never have cause for dissatisfaction. I tell thee truly. I shall, O

king, be always attentive to that which is agreeable to this Brahmana,

and what is fraught also with good to thee. O sinless one! I know full

well that Brahmanas that are eminently virtuous, when propitiated bestow

salvation, and when displeased, are capable of bringing about destruction

upon the offender. Therefore, I shall please this foremost of Brahmanas.

Thou wilt not, O monarch, come to any grief from that best of regenerate

persons, owing to any act of mine. In consequence of the transgressions

of monarchs, Brahmanas, O foremost of kings, became the cause of evil to

them, as Chyavana had become, in consequence of the act of Sukanya. I

will, therefore, O king, with great regularity, wait upon that best of

Brahmanas according to thy instructions in that respect!' And when she

had thus spoken at length, the king embraced and cheered her, and

instructed her in detail as to what should be done by her. And the king

said, 'Thou shall, O gentle maid, act even thus, without fear, for my

good as also thy own, and for the good of thy race also, O thou of

faultless limbs!' And having said this the illustrious Kuntibhoja, who

was devoted to the Brahmanas, made over the girl Pritha to that Brahmana,

saying, 'This my daughter, O Brahmana, is of tender age and brought up in

luxury. If, therefore, she transgresses at any time, do thou not take

that to heart! Illustrious Brahmanas are never angry with old men,

children, and ascetics, even if these transgress frequently. In respect

of even a great wrong forgiveness is due from the regenerate. The

worship, therefore, O best of Brahmanas, that is offered to the best of

one's power and exertion, should be acceptable!' Hearing these words of

the monarch, the Brahmana said, 'So be it!' Thereupon, the king became

highly pleased and assigned unto him apartments that were white as swans

or the beams of the moon. And in the room intended for the sacrificial

fire, the king placed a brilliant seat especially constructed for him.

And the food and other things that were offered unto the Brahmana were of

the same excellent kind. And casting aside idleness and all sense of

self-importance, the princess addressed herself with right good will to

wait upon the Brahmana. And the chaste Kunti, endued with purity of

conduct, went thither for serving the Brahmana. And duly waiting upon

that Brahmana as if he were a very god, she gratified him highly."

SECTION CCCIII

Vaisampayana said, "And that maiden of rigid vows. O mighty monarch, by

serving with a pure heart, that Brahmana of rigid vows, succeeded in

gratifying him. And, O foremost of kings, saying, 'I will come back in

the morning,' that best of Brahmanas sometimes came in the evening or in

night. Him, however, the maiden worshipped at all hours with sumptuous

food and drink and bed. And as day after day passed away, her attentions

to him, in respect of food and seat and bed, increased instead of

undergoing any diminution. And, O king, even when the Brahmana reproved

her, finding fault with any of her arrangements, or addressed her in

harsh words, Pritha did not do anything that was disagreeable to him. And

on many occasions the Brahmana came back after the appointed hour had

long passed away. And on many occasions (such as the depth of night) when

food was hard to procure, he said, 'Give me food!' But on all those

occasions saying, 'All is ready,'--Pritha held before him the fare. And

even like a disciple, daughter, or a sister, that blameless gem of a girl

with a devoted heart, O king, gratified that foremost of Brahmanas. And

that best of Brahmanas became well-pleased with her conduct and

ministrations. And he received those attentions of hers, valuing them

rightly. And, O Bharata, her father asked her every morning and evening

saying, "O daughter, is the Brahmana satisfied with thy ministrations?

And that illustrious maiden used to reply, 'Exceedingly well!' And

thereupon, the high-souled Kuntibhoja experienced the greatest delight.

And when after a full year that best of ascetics was unable to find any

fault whatever in Pritha, who was engaged in ministering unto him,

well-pleased he said unto her, 'O gentle maid, I have been well-pleased

with thy attentions, O beautiful girl! Do thou, O blessed girl, ask even

for such boons as are difficult of being obtained by men in this world,

and obtaining which, thou mayst surpass in fame all the women in this

world'. At these words of his, Kunti said, 'Everything hath already been

done in my behalf since thou, O chief of those that are versed in the

Vedas, and my father also, have been pleased with me! As regards the

boons, I consider them as already obtained by me, O Brahmana!' The

Brahmana thereupon said, 'If, O gentle maid, thou dost not, O thou of

sweet smiles, wish to obtain boons from me, do thou then take this mantra

from me for invoking the celestials! Any one amongst the celestials whom

thou mayst invoke by uttering this mantra, will appear before thee and be

under thy power. Willing or not, by virtue of this mantra, that deity in

gentle guise, and assuming the obedient attitude of slave, will become

subject to thy power!'"

Vaisampayana continued, "Thus addressed, that faultless maiden could-not,

O king, from fear of a curse, refuse tor the second time compliance with

the wishes of that best of the twice-born ones. Then, O king, that

Brahmana imparted unto that girl of faultless limbs those mantras which

are recited in the beginning of the Atharvan Veda. And, O king, having

imparted unto her those mantras, he said unto Kuntibhoja. 'I have, O

monarch, dwelt happily in thy house, always worshipped with due regard

and gratified by thy daughter. I shall now depart.' And saying this, he

vanished there and then. And beholding that Brahmana vanish there and

then, the king was struck with amazement. And the monarch then treated

his daughter Pritha with proper regard."

SECTION CCCIV

Vaisampayana said, "When that foremost of Brahmanas had gone away on some

other errand, the maiden began to ponder over the virtue of those

mantras. And she said to herself, 'Of what nature are those mantras that

have been bestowed on me by that high-souled one? I shall without delay

test their power'. And as she was thinking in this way, she suddenly

perceived indications of the approach of her season. And her season

having arrived, while she was yet unmarried, she blushed in shame. And it

came to pass that as she was seated in her chamber on a rich bed, she

beheld the solar orb rising in the east. And both the mind and the eyes

of that maiden of excellent waist became rivetted fast upon the solar

orb. And she gazed and gazed on that orb without being satiated with the

beauty of the morning Sun. And she suddenly became gifted with celestial

sight. And then she beheld that god of divine form accoutred in mail and

adorned with ear-rings. And at sight of the god, O lord of men, she

became curious as to the (potency of the) mantras. And thereupon that

maiden resolved to invoke him. And having recourse to Pranayama, she

invoked the Maker of day. And thus invoked by her, O king, the Maker of

day speedily presented himself. And he was of a yellowish hue like honey,

and was possessed of mighty arms, and his neck was marked with lines like

those of a conchshell. And furnished with armlets, and decked with a

diadem, he came smiling, and illumining all the directions. And it was by

Yoga power that he divided himself in twain, one of which continued to

give heat, and the other appeared before Kunti. And he addressed Kunti in

words that were exceedingly sweet, saying, 'O gentle maiden, over-powered

by the mantras, I come hither obedient to thee. Subject as I am to thy

power, what shall I do, O queen? Tell me, for I shall do whatever thou

mayst command? Hearing these words of the deity, Kunti said, 'O

worshipful one, go thou back to the place thou hast come from! I invoked

thee from curiosity alone. Pardon me, O worshipful one!' Surya then said,

'O damsel of slender waist, I will, even as thou hast said, return to the

place I have come from! Having called a celestial, it is not, however,

proper to send him away in vain. Thy intention, O blessed one, it is to

have from Surya a son furnished with a coat of mail and ear-rings, and

who in point of prowess would be beyond compare in this world! Do thou,

therefore, O damsel of elephantine gait, surrender thy person to me! Thou

shall then have, O lady, a son after thy wish! O gentle girl, O thou of

sweet smiles, I will go back after having known thee! If thou do not

gratify me to-day by obeying my word, I shall in anger curse thee, thy

father and that Brahmana also. For thy fault, I will surely consume them

all, and I shall inflict condign punishment on that foolish father of

thine that knoweth not this transgression of thine and on that Brahmana

who hath bestowed the mantras on thee without knowing thy disposition and

character! Yonder are all the celestials in heaven, with Purandara at

their head, who are looking at me with derisive smiles at my being

deceived by thee, O lady! Look at those celestials, for thou art now

possessed of celestial sight! Before this I have endued thee with

celestial vision, in consequence of which thou couldst see me!'"

Vaisampayana continued, "Thereupon the princess beheld the celestials

standing in the firmament, each in his proper sphere[107], even as she

saw before her that highly resplendent deity furnished with rays, viz.,

Surya himself. And beholding them all, the girl became frightened and her

face was suffused with blushes of shame. And then she addressed Surya,

saying, 'O lord of rays, go thou back to thy own region. On account of my

maidenhood, this outrage of thine is fraught with woe to me! It is only

one's father, mother, and other superiors, that are capable of giving

away their daughter's body. Virtue I shall never sacrifice, seeing that

in this world the keeping of their persons inviolate is deemed as the

highest duty of women, and is held in high regard! O thou possessed of

wealth of splendour, it is only to test the power of my mantras that I

have, from mere childishness, summoned thee. Considering that this hath

been done by a girl of tender years, it behoveth thee, O lord, to forgive

her!' Then Surya said, 'It is because I consider thee a girl that, O

Kunti, I am speaking to thee so mildly. To one that is not so I would not

concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely

attain happiness thereby. Since, O timid maiden, thou hast invoked me

with mantras, it is not proper for me to go away without any purpose

being attained, for, if I do so I shall then. O thou of faultless limbs,

be the object of laughter in the world, and, O beauteous damsel, a

bye-word with all the celestials. Do thou, therefore, yield to me! By

that thou shalt obtain a son even like myself, and thou shalt also be

much praised in all the world.'"

SECTION CCCV

Vaisampayana said, "Although that noble girl addressed him in various

sweet words, yet she was unable to dissuade that deity of a thousand

rays. And when she failed to dissuade the dispeller of darkness, at last

from fear of a curse, she reflected, O king, for a long time!--'How may

my innocent father, and that Brahmana also, escape the angry Surya's

curse for my sake? Although energy and asceticism are capable of

destroying sins, yet even honest persons, if they be of unripe age,

should not foolishly court them. By foolishly acting in that way I have

today been placed in a frightful situation. Indeed, I have been placed

entirely within the grasp of this deity. Ye how can I do what is sinful

by taking it on myself to surrender my person to him?'

Vaisampayana continued, afflicted with fear of a curse, and thinking much

within herself, an utter stupefaction of the senses came upon her. And

she was so confounded that she could not settle what to do. Afraid, on

the one hand, O king, of the reproach of friends if she obeyed the deity,

and, on the other, of his curse if she disobeyed him, the damsel at last,

O foremost of kings, said these words unto that god, in accents tremulous

with bashfulness, 'O god, as my father and mother and friends are still

living, this violation of duty on my part should not take place. If; O

god, I commit this unlawful act with thee, the reputation of this race

shall be sacrificed in this world on my account. If thou, however, O thou

foremost of those that impart heat, deem this to be a meritorious act, I

shall then fulfil thy desire even though my relatives may not have

bestowed me on thee! May I remain chaste after having surrendered my

person to thee! Surely, the virtue, the reputation, the fame, and the

life of every creature are established in thee!' Hearing these words of

hers, Surya replied, 'O thou of sweet smiles, neither thy father, nor thy

mother, nor any other superior of thine, is competent to give thee away!

May good betide thee, O beauteous damsel! Do thou listen to my words! It

is because a virgin desireth the company of every one, that she hath

received the appellation of Kanya, from the root kama meaning to desire.

Therefore, O thou of excellent hips and the fairest complexion, a virgin

is, by nature, free in this world. Thou shalt not, O lady, by any means,

be guilty of any sin by complying with my request. And how can I, who am

desirous of the welfare of all creatures, commit an unrighteous act? That

all men and women should be bound by no restraints, is the law of nature.

The opposite condition is the perversion of the natural state. Thou shalt

remain a virgin after having gratified me. And thy son shall also be

mighty-armed and illustrious.' Thereupon Kunti said, 'If, O dispeller of

darkness, I obtain a son from thee, may he be furnished with a coat of

mail and ear-rings, and may he be mighty-armed and endued with great

strength!' Hearing these words of hers, Surya answered, 'O gentle maiden,

thy son shall be mighty-armed and decked with ear-rings and a celestial

coat of mail. And both his ear-rings and coat of mail will be made of

Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the

excellent mail and ear-rings of the son thou wilt beget on me, be,

indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose

be fulfilled! May he be powerful, strong, energetic, and handsome, even

like thee, and may he also be endued with virtue!' Surya then said, 'O

princess, O excellent damsel, these ear-rings had been given to me by

Aditi. O timid lady, I will bestow them, as also this excellent mail, on

thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O

lord of light, become so, I will, as thou sayest, gratify thee!'"

Vaisampayana continued, "Hearing these words of hers Surya said, 'So be

it!' And that ranger of the skies, that enemy of Swarbhanu, with soul

absorbed in Yoga, entered into Kunti, and touched her on the navel. At

this, that damsel, on account of Surya's energy, became stupefied. And

that reverend lady then fell down on her bed, deprived of her senses.

Surya then addressed her, saying, 'I will now depart, O thou of graceful

hips! Thou shalt bring forth a son who will become the foremost of all

wielders of weapons. At the same time thou shalt remain a virgin.'"

Vaisampayana continued, "Then, O foremost of kings, as the highly

effulgent Surya was about to depart, that girl bashfully said unto him,

'So be it!' And it was thus that the daughter of king Kuntibhoja,

importuned by Surya, had after soliciting a son from him, fallen down

stupefied on that excellent bed, like a broken creeper. And it was thus

that deity of fierce rays, stupefying her, entered into her by virtue of

Yoga power, and placed his own self within her womb. The deity, however,

did not sully her by deflowering her in the flesh. And after Surya had

gone away, that girl regained her consciousness."

SECTION CCCVI

Vaisampayana said, "It was, O lord of earth, on the first day of the

lighted fortnight during the tenth month of the year that Pritha

conceived a son like the lord himself of the stars in the firmament. And

that damsel of excellent hips from fear of her friends, concealed her

conception, so that no one knew her condition. And as the damsel lived

entirely in the apartments assigned to the maidens and carefully

concealed her condition, no one except her nurse knew the truth. And in

due time that beauteous maiden, by the grace of deity, brought forth a

son resembling a very god. And even like his father, the child was

equipped in a coat of mail, and decked with brilliant ear-rings. And he

was possessed of leonine eyes and shoulders like those of a bull. And no

sooner was the beauteous girl delivered of a child, then she consulted

with her nurse and placed the infant in a commodious and smooth box made

of wicker work and spread over with soft sheets and furnished with a

costly pillow. And its surface was laid over with wax, and it was encased

in a rich cover. And with tears in her eyes, she carried the infant to

the river Aswa, and consigned the basket to its waters. And although she

knew it to be improper for an unmarried girl to bear offspring, yet from

parental affection, O foremost of kings, she wept piteously. Do thou

listen to the words Kunti weepingly uttered, while consigning the box to

the waters of the river Aswa, 'O child, may good betide thee at the hands

of all that inhabit the land, the water, the sky, and the celestial

regions. May all thy paths be auspicious! May no one obstruct thy way!

And, O son, may all that come across thee have their hearts divested of

hostility towards thee: And may that lord of waters, Varuna. protect thee

in water! And may the deity that rangeth the skies completely protect

thee in the sky. And may, O son, that best of those that impart heat,

viz., Surya, thy father, and from whom I have obtained thee as ordained

by Destiny, protect thee everywhere! And may the Adityas and the Vasus,

the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the

cardinal points with the great Indra and the regents presiding over them,

and, indeed, all the celestials, protect thee in every place! Even in

foreign lands I shall be able to recognise thee by this mail of thine!

Surely, thy sire, O son, the divine Surya possessed of the wealth of

splendour, is blessed, for he will with his celestial sight behold thee

going down the current! Blessed also is that lady who will, O thou that

are begotten by a god, take thee for her son, and who will give thee suck

when thou art thirsty! And what a lucky dream hath been dreamt by her

that will adopt thee for her son, thee that is endued with solar

splendour, and furnished with celestial mail, and adorned with celestial

ear-rings, thee that hast expansive eyes resembling lotuses, a complexion

bright as burnished copper or lotus leaves, a fair forehead, and hair

ending in beautiful curls! O son, she that will behold thee crawl on the

ground, begrimed with dust, and sweetly uttering inarticulate words, is

surely blessed! And she also, O son, that will behold thee arrive at thy

youthful prime like maned lion born in Himalayan forests, is surely

blessed!'"

"O king, having thus bewailed long and piteously, Pritha laid the basket

on the waters of the river Aswa. And the lotus-eyed damsel, afflicted

with grief on account of her son and weeping bitterly, with her nurse

cast the basket at dead of night, and though desirous of beholding her

son often and again, returned, O monarch, to the palate, fearing lest her

father should come to know of what had happened. Meanwhile, the basket

floated from the river Aswa to the river Charmanwati, and from the

Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried

by the waves of the Ganga, the child contained in the basket came to the

city of Champa ruled by a person of the Suta tribe. Indeed, the excellent

coat of mail and those ear-rings made of Amrita that were born with his

body, as also the ordinance of Destiny, kept the child alive."

SECTION CCCVII

Vaisampayana said, "And it came to pass that at this time a Suta named

Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga,

accompanied by his wife. And, O king, his wife named Radha was

unparalleled on earth for beauty. And although that highly blessed dame

had made great endeavours to obtain a son, yet she had failed, O

represser of foes, to obtain one. And on coming to the river Ganga, she

beheld a box drifting along the current. And containing articles capable

of protecting from dangers and decked with unguents, that box was brought

before her by the waves of the Janhavi. And attracted by curiosity, the

lady caused it to be seized. And she then related all unto Adhiratha of

the charioteer caste. And hearing this Adhiratha took away the box from

the water-side, and opened it by means of instruments. And then he beheld

a boy resembling the morning Sun. And the infant was furnished with

golden mail, and looked exceedingly beautiful with a face decked in

ear-rings. And thereupon the charioteer, together with his wife, was

struck with such astonishment that their eyes expanded in wonder. And

taking the infant on his lap, Adhiratha said unto his wife, 'Ever since I

was born, O timid lady, I had never seen such a wonder. This child that

hath come to us must be of celestial birth. Surely, sonless as I am, it

is the gods that have sent him unto me!' Saying this, O lord of earth, he

gave the infant to Radha. And thereat, Radha adopted, according to the

ordinance, that child of celestial form and divine origin, and possessed

of the splendour of the filaments of the lotus and furnished with

excellent grace. And duly reared by her, that child endued with great

prowess began to grow up. And after Karna's adoption, Adhiratha had other

sons begotten by himself. And seeing the child furnished with bright mail

and golden ear-rings, the twice-born ones named him Vasusena. And thus

did that child endued with great splendour and immeasurable prowess

became the son of the charioteer, and came to be known as Vasusena and

Vrisha. And Pritha learnt through spies that her own son clad in

celestial mail was growing up amongst the Angas as the eldest son of a

charioteer (Adhiratha). And seeing that in process of time his son had

grown up, Adhiratha sent him to the city named after the elephant. And

there Karna put up with Drona, for the purpose of learning arms. And that

powerful youth contracted a friendship with Duryodhana. And having

acquired all the four kinds of weapons from Drona, Kripa, and Rama, he

became famous in the world as a mighty bowman. And after having

contracted a friendship with Dhritarashtra's son, he became intent on

injuring the sons of Pritha. And he was always desirous of fighting with

the high-souled Falguna. And, O king, ever since they first saw each

other, Karna always used to challenge Arjuna, and Arjuna, on his part,

used to challenge him. This, O foremost of kings, was without doubt, the

secret known to the Sun, viz., begot by himself on Kunti, Karna was being

reared in the race of the Sutas. And beholding him decked with his

ear-rings and mail, Yudhishthira thought him to be unslayable in fight,

and was exceedingly pained at it. And when, O foremost of monarchs, Karna

after rising from the water, used at mid-day to worship the effulgent

Surya with joined hands, the Brahmanas used to solicit him for wealth.

And at that time there was nothing that he would not give away to the

twice-born ones. And Indra, assuming the guise of a Brahmana, appeared

before him (at such a time) and said, 'Give me!' And thereupon Radha's

son replied unto him, 'Thou art welcome!'"

SECTION CCCVIII

Vaisampayana said, "And when the king of the celestials presented himself

in the guise of a Brahmana, beholding him, Kama said, 'Welcome!' And not

knowing his intention, Adhiratha's son addressed the Brahmana, saying,

'Of a necklace of gold, and beauteous damsels, and villages with plenty

of kine, which shall I give thee?' Thereupon the Brahmana replied, 'I ask

thee not to give me either a necklace of gold, or fair damsels, or any

other agreeable object. To those do thou give them that ask for them. If,

O sinless one, thou art sincere in thy vow, then wilt thou, cutting off

(from thy person) this coat of mail born with thy body, and these

ear-rings also, bestow them on me! I desire, O chastiser of foes, that

thou mayst speedily give me these; for, this one gain of mine will be

considered as superior to every other gain!' Hearing these words, Kama,

said, 'O Brahmana, I will give thee homestead land, and fair damsels, and

kine, and fields; but my mail and ear-rings I am unable to give thee!'"

Vaisampayana continued, "Although thus urged with various words by Karna,

still, O chief of the Bharata race, that Brahmana did not ask for any

other boon. And although Karna sought to pacify him to the best of his

power, and worshipped him duly, yet that best of Brahmanas did not ask

for any other boon. And when that foremost of Brahmanas did not ask for

any other boon, Radha's son again spake unto him with a smile, 'My mail,

O regenerate one, hath been born with my body, and this pair of ear-rings

hath arisen from Amrita. It is for these that I am unslayable in the

worlds. Therefore, I cannot part with them. Do thou, O bull among

Brahmanas, accept from me the entire kingdom of the earth, rid of enemies

and full of prosperity! O foremost of regenerate ones, if I am deprived

of my ear-rings, and the mail born with my body, I shall be liable to be

vanquished by the foes!'

Vaisampayana continued, "When the illustrious slayer of Paka refused to

ask for any other boon, Kama with a smile again addressed him, saying, 'O

god of gods, even before this, I had recognised thee, O Lord! O Sakra, it

is not proper for me to confer on thee any unprofitable boon, for thou

art the very lord of the celestials! On the contrary, being as thou art

the Creator and lord of all beings, it is thou that shouldst confer boons

on me! If, O god, I give thee this coat of mail and ear-rings, then I am

sure to meet with destruction, and thou shalt also undergo ridicule!

Therefore, O Sakra, take my earrings and excellent mail in exchange for

something conferred by thee on me! Otherwise, I will not bestow them on

thee!' Thereupon Sakra replied, 'Even before I had come to thee, Surya

had known of my purpose and without doubt, it is he that hath unfolded

everything unto thee! O Karna, be it as thou wishest! O son, except the

thunder-bolt alone, tell me what it is that thou desirest to have!'"

Vaisampayana continued, "Hearing these words of Indra, Karna was filled

with delight and seeing that his purpose was about to be accomplished he

approached Vasava, and intent upon obtaining a dart incapable of being

baffled, he addressed Indra, saying, 'Do thou, O Vasava, in exchange for

my coat of mail and ear-rings, give me a dart incapable of being baffled,

and competent to destroy hosts of enemies when arrayed in order of

battle!' Thereupon, O ruler of earth, fixing his mind for a moment on the

dart (for bringing it there), Vasava thus spake unto Karna, 'Do thou give

me thy ear-rings, and the coat of mail born with thy body, and in return

take this dart on these terms! When I encounter the Daitya in battle,

this dart that is incapable of being baffled, hurled by my hand,

destroyeth enemies by hundreds, and cometh back to my hand after

achieving its purpose. In thy hand, however, this dart, O son of Suta,

will slay only one powerful enemy of thine. And having achieved that

feat, it will, roaring and blazing, return to me!' Thereat Karna said, 'I

desire to slay in fierce fight even one enemy of mine, who roareth

fiercely and is hot as fire, and of whom I am in fear!' At this, Indra

said, 'Thou shall slay such a roaring and powerful foe in battle. But

that one whom thou seekest to slay, is protected by an illustrious

personage. Even He whom persons versed in the Vedas call 'the invincible

Boar,' and 'the incomprehensible Narayana,' even that Krishna himself, is

protecting him!' Thereupon Karna replied, 'Even if this be so, do thou, O

illustrious one give me the weapon that will destroy only one powerful

foe! I shall, on my part, bestow on thee my mail and ear-rings, cutting

them off my person. Do thou, however, grant that my body, thus wounded,

may not be unsightly!' Hearing this, Indra said, 'As thou, O Karna, art

bent upon observing the truth, thy person shall not be unsightly, or

shall any scar remain on it. And, O thou best of those that are graced

with speech, O Karna, thou shall be possessed of complexion and energy of

thy father him self. And if, maddened by wrath, thou hurlest this dart,

while there are still other weapons with thee, and when thy life also is

not in imminent peril, it will fall even on thyself.' Karna answered, 'As

thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am

in imminent peril! Truly I tell thee this!'"

Vaisampayana continued, "Thereupon, O king, taking the blazing dart,

Karna began to peel off his natural mail. And beholding Karna cutting his

own body, the entire host of celestials and men and Danavas set up a

leonine roar. And Karna betrayed no contortions of face while peeling his

mail. And beholding that hero among men thus cutting his body with an

weapon, smiling ever and anon, celestial kettle-drums began to be played

upon and celestial flowers began to be showered on him. And Karna cutting

off the excellent mail from his person, gave it to Vasava, still

dripping. And cutting off his ear-rings also from off his ears, he made

them over to Indra. And it is for this fact that he came to be called

Karna. And Sakra, having thus beguiled Karna that made him famous in the

world, thought with a smile that the business of the sons of Pandu had

already been completed. And having done all this, he ascended to heaven.

And hearing that Karna had been beguiled, all the sons of Dhritarashtra

became distressed and shorn of pride. And the sons of Pritha, on the

other hand, learning that such plight had befallen the son of the

charioteer, were filled with joy."

Janamejaya said, "When were those heroes, the sons of Pandu, at that

time? And from whom did they hear this welcome news? And what also did

they do, when the twelfth year of their exile passed away? Do thou, O

illustrious one, tell me all this!"

Vaisampayana said, "Having defeated the chief of the Saindhavas, and

rescued Krishna, and having outlived the entire term of their painful

exile in the woods, and having listened to the ancient stories about gods

and Rishis recited by Markandeya, those heroes among men returned from

their asylum in Kamyaka to the sacred Dwaitavana, with all their cars,

and followers, and accompanied by their charioteers, their kine, and the

citizens who had followed them."

SECTION CCCIX

(Aranya Parva)

Janamejaya said, "Having felt great affliction on account of the

abduction of their wife and having rescued Krishna thereafter, what did

the Pandavas next do?"

Vaisampayana said, "Having felt great affliction on account of the

abduction of Krishna, king Yudhishthira of unfading glory, with his

brothers, left the woods of Kamyaka and returned to the delightful and

picturesque Dwaitavana abounding in trees and containing delicious fruits

and roots. And the sons of Pandu with their wife Krishna began to reside

there, living frugally on fruits and practising rigid vows. And while

those repressers of foes, the virtuous king Yudhishthira, the son of

Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of

Madri, were dwelling in Dwaitavana, practising rigid vows, they

underwent, for the sake of a Brahmana, great trouble, which, however, was

destined to bring about their future happiness. I will tell thee all

about the trouble which those foremost of Kurus underwent while living in

those woods, and which in the end brought about their happiness. Do thou

listen to it! Once on a time, as a deer was butting about, it chanced

that the two sticks for making fire and a churning staff belonging to a

Brahmana devoted to ascetic austerities, struck fast into its antlers.

And, thereupon, O king, that powerful deer of exceeding fleetness with

long bounds, speedily went out of the hermitage, taking those articles

away. And, O foremost of Kurus, seeing those articles of his thus carried

away, the Brahmana, anxious on account of his Agnihotra, quickly came

before the Pandavas. And approaching without loss of time Ajatasatru

seated in that forest with his brothers, the Brahmana, in great distress,

spake these words, 'As a deer was butting about, it happened, O king,

that my fire-sticks and churning staff which had been placed against a

large tree stuck fast to its antlers. O king, that powerful deer of

exceeding fleetness hath speedily gone out of the hermitage with long

bounds, taking those articles away. Tracking that powerful deer, O king,

by its foot-prints, do ye, ye sons of Pandu, bring back those articles of

mine, so that my Agnihotra may not be stopped!' Hearing these words of

the Brahmana, Yudhishthira became exceedingly concerned. And the son of

Kunti taking up his bow sallied out with his brothers. And putting on

their corselets and equipped with their bows, those bulls among men,

intent upon serving the Brahmana, swiftly sallied out in the wake of the

deer. And descrying the deer at no great distance, those mighty warriors

discharged at it barbed arrows and javelins and darts, but the sons of

Pandu could not pierce it by any means. And as they struggled to pursue

and slay it, that powerful deer became suddenly invisible. And losing

sight of the deer, the noble-minded sons of Pandu, fatigued and

disappointed and afflicted with hunger and thirst, approached a banian

tree in that deep forest, and sat down in its cool shade. And when they

had sat down, Nakula stricken with sorrow and urged by impatience,

addressed his eldest brother of the Kuru race, saying, 'In our race, O

king, virtue hath never been sacrificed, nor hath there been loss of

wealth from insolence. And being asked, we have never said to any

creature, Nay! Why then in the present case have we met with this

disaster?"

SECTION CCCX

Yudhishthira said, "There is no limit to calamities. Nor is it possible

to ascertain either their final or efficient cause. It is the Lord of

justice alone who distributeth the fruits of both virtue and vice.'

Thereupon Bhima said, 'Surely, this calamity hath befallen us, because I

did not slay the Pratikamin on the very spot, when he dragged Krishna as

a slave into the assembly. And Arjuna said, 'Surely, this calamity hath

befallen us because I resented not those biting words piercing the very

bones, uttered by the Suta's son!' And Sahadeva said, 'Surely, O Bharata,

this calamity hath befallen us because I did not slay Sakuni when he

defeated thee at dice!'"

Vaisampayana continued, "Then king Yudhishthira addressed Nakula saying,

'Do thou, O son of Madri, climb this tree and look around the ten points

of the horizon. Do thou see whether there is water near us or such trees

as grow on watery grounds! O child, these thy brothers are all fatigued

and thirsty.' Thereupon saying, 'So be it,' Nakula speedily climbed up a

tree, and having looked around, said unto his eldest brother, 'O king, I

see many a tree that groweth by the water-side, and I hear also the cries

of cranes. Therefore, without doubt, water must be somewhere here.'

Hearing these words, Kunti's son Yudhishthira, firm in truth, said, 'O

amiable one, go thou and fetch water in these quivers!' Saying, 'So be

it,' at the command of his eldest brother Nakula quickly proceeded

towards the place where there was water and soon came upon it. And

beholding a crystal lake inhabited by cranes he desired to drink of it,

when he heard these words from the sky, 'O child, do not commit this rash

act! This lake hath already been in my possession. Do thou, O son of

Madri, first answer my questions and then drink of this water and take

away (as much as thou requirest). Nakula, however, who was exceedingly

thirsty, disregarding these words, drank of the cool water, and having

drunk of it, dropped down dead. And, O represser of foes, seeing Nakula's

delay, Yudhishthira the son of Kunti said unto Sahadeva, the heroic

brother of Nakula, 'O Sahadeva, it is long since our brother, he who was

born immediately before thee, hath gone from hence! Do thou, therefore,

go and bring back thy uterine brother, together with water.' At this,

Sahadeva, saying, 'So be it,' set out in that direction; and coming to

the spot, beheld his brother lying dead on the ground. And afflicted at

the death of his brother, and suffering severely from thirst, he advanced

towards the water, when these words were heard by him, 'O child, do not

commit this rash act! This lake hath already been in my possession. First

answer my question, and then drink of the water and take away as much as

thou mayst require.' Sahadeva, however, who was extremely thirsty,

disregarding these words, drank of the water, and having drunk of it,

dropped down dead. Then Yudhishthira, the son of Kunti, said unto Vijaya,

'It is long since, O Vibhatsu, that thy two brothers have gone, O

represser of foes! Blessed be thou! Do thou bring them back, together

with water. Thou art, O child, the refuge of us all when plunged in

distress!' Thus addressed, the intelligent Gudakesa, taking his bow and

arrows and also his naked sword, set out tor that lake of waters. And

reaching that spot, he whose car was drawn by white steeds beheld those

tigers among men, his two younger brothers who had come to fetch water,

lying dead there. And seeing them as if asleep, that lion among men,

exceedingly aggrieved, raised his bow and began to look around that wood.

But he found none in that mighty forest. And, being fatigued, he who was

capable of drawing the bow by his left hand as well, rushed in the

direction of the water. And as he was rushing (towards the water), he

heard these words from the sky, 'Why dost thou approach this water? Thou

shalt not be able to drink of it by force. If thou, O Kaunteya, can

answer the question I will put to thee, then only shalt thou drink of the

water and take away as much as thou requirest, O Bharata!' Thus

forbidden, the son of Pritha said, 'Do thou forbid me by appearing before

me! And when thou shalt be sorely pierced with my arrows, thou wilt not

then again speak in this way!' Having said this, Partha covered all sides

with arrows inspired by mantras. And he also displayed his skill in

shooting at an invisible mark by sound alone. And, O bull of the Bharata

race, sorely afflicted with thirst, he discharged barbed darts and

javelins and iron arrows, and showered on the sky innumerable shafts

incapable of being baffled. Thereupon, the invisible Yaksha said, 'What

need of all this trouble, O son of Pritha? Do thou drink only after

answering my questions! If thou drink, however, without answering my

questions, thou shalt die immediately after.' Thus addressed, Pritha's

son Dhananjaya capable of drawing the bow with his left hand as well,

disregarding those words, drank of the water, and immediately after

dropped down dead. And (seeing Dhananjaya's delay) Kunti's son

Yudhishthira addressed Bhimasena, saying, 'O represser of foes, it is a

long while that Nakula and Sahadeva and Vibhatsu have gone to fetch

water, and they have not come yet, O Bharata! Good betide thee! Do thou

bring them back, together with water!' Thereupon saying, 'So be it,'

Bhimasena set out for that place where those tigers among men, his

brothers, lay dead. And beholding them, Bhima afflicted though he was

with thirst, was exceedingly distressed. And that mighty armed hero

thought all that to have been the act of some Yaksha or Rakshasa. And

Pritha's son Vrikodara thought, 'I shall surely have to fight today. Let

me, therefore, first appease my thirst.' Then that bull of the Bharata

race rushed forward with the intention of drinking. Thereupon the Yaksha

said, 'O child, do not commit this rash act! This lake hath already been

in my possession. Do thou first answer my questions, and then drink and

take away as much water as thou requirest!'"

Vaisampayana continued, "Thus addressed by that Yaksha of immeasurable

energy, Bhima, without answering his questions, drank of the water. And

as soon as he drank, he fell down dead on the spot. Then thinking that

his brothers had left him long since, Yudhishthira waited for some time.

And the king said unto himself again and again, 'Why is it that the two

sons of Madri are delaying? And why doth the wielder also of the Gandiva

delay? And why doth Bhima too, endued with great strength, delay? I shall

go to search for them!' And resolved to do this, the mighty-armed

Yudhishthira then rose up, his heart burning in grief. And that bull

among men, the royal son of Kunti thought within himself. 'Is this forest

under some malign influence? Or, is it infested by some wicked beasts?

Or, have they all fallen, in consequence of having disregarded some

mighty being? Or, not finding water in the spot whither those heroes had

first repaired, they have spent all this time in search through the

forest? What is that reason for which those bulls among men do not come

back?' And speaking in this strain, that foremost of monarchs, the

illustrious Yudhishthira, entered into that mighty forest where no human

sound was heard and which was inhabited by deer and bears and birds, and

which was adorned with trees that were bright and green, and which echoed

with the hum of the black-bee and the notes of winged warblers. As he was

proceeding along, he beheld that beautiful lake which looked as if it had

been made by the celestial artificer himself. And it was adorned with

flowers of a golden hue and with lotuses and Sindhuvars. And it abounded

with canes and Ketakas and Karaviras and Pippalas, and fatigued with

toil, Yudhishthira saw that tank and was struck with wonder."

SECTION CCCXI

Vaisampayana said, "Yudhishthira saw his brothers, each possessed of the

glory of Indra himself, lying dead like the Regents of the world dropped

from their spheres at the end of the Yuga. And beholding Arjuna lying

dead, with his bow and arrows dropped on the ground, and also Bhimasena

and the twins motionless and deprived of life, the king breathed a hot

and long sigh, and was bathed in tears of grief. And beholding his

brothers lying dead, the mighty armed son of Dharma with heart racked in

anxiety, began to lament profusely, saying, 'Thou hadst, O mighty-armed

Vrikodara, vowed, saying,--I shall with mace smash the thighs of

Duryodhana in battle! O enhancer of the glory of the Kurus, in thy death,

O mighty-armed and high-souled one, all that hath become fruitless now!

The promises of men may be ineffectual; but why have the words of the

gods uttered in respect of thee been thus fruitless? O Dhananjaya, while

thou wert in thy mother's lying-in-room, the gods had said,--O Kunti,

this thy son shall not be inferior to him of a thousand eyes! And in the

northern Paripatra mountains, all beings had sung, saying,--The

prosperity (of this race), robbed by foes will be recovered by this one

without delay. No one will be able to vanquish him in battle, while there

will be none whom he will not be able to vanquish. Why then hath that

Jishnu endued with great strength been subject to death? Oh, why doth

that Dhananjaya, relying on whom we had hitherto endured all this misery,

lie on the ground blighting[108] all my hopes! Why have those heroes,

those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the

power of the enemy,--those who themselves always slew their foes, and

whom no weapons could resist! Surely, this vile heart of mine must be

made of adamant, since, beholding these twins lying today on the ground

it doth not split! Ye bulls among men, versed in holy writ and acquainted

with the properties of time and place, and endued with ascetic merit, ye

who duly performed all sacred rites, why lie ye down, without performing

acts deserving of you? Alas, why lie ye insensible on the earth, with

your bodies unwounded, ye unvanquished ones, and with your vows

untouched?' And beholding his brothers sweetly sleeping there as (they

usually did) on mountain slopes, the high souled king, overwhelmed with

grief and bathed in sweat, came to a distressful condition. And

saying,--It is even so--that virtuous lord of men, immersed in an ocean

of grief anxiously proceeded to ascertain the cause (of that

catastrophe). And that mighty-armed and high-souled one, acquainted with

the divisions of time and place, could not settle his course of action.

Having thus bewailed much in this strain, the virtuous Yudhishthira, the

son of Dharma or Tapu, restrained his soul and began to reflect in his

mind as to who had slain those heroes. 'There are no strokes of weapons

upon these, nor is any one's foot-print here. The being must be mighty I

ween, by whom my brothers have been slain. Earnestly shall I ponder over

this, or, let me first drink of the water, and then know all. It may be

that the habitually crooked-minded Duryodhana hath caused this water to

be secretly placed here by the king of the Gandharvas. What man of sense

can trust wicked wight of evil passions with whom good and evil are

alike? Or, perhaps, this may be an act of that wicked-souled one through

secret messengers of his.' And it was thus that that highly intelligent

one gave way to diverse reflections. He did not believe that water to

have been tainted with poison, for though dead no corpse-like pallor was

on them. 'The colour on the faces of these my brothers hath not faded!'

And it was thus that Yudhishthira thought. And the king continued, 'Each

of these foremost of men was like unto a mighty cataract. Who, therefore,

save Yama himself who in due time bringeth about the end of all things,

could have baffled them thus.' And having concluded this for certain, he

began to perform his ablutions in that lake. And while he descended into

it, he heard these words from the sky, uttered by the Yaksha,--'I am a

crane, living on tiny fish. It is by me that thy younger brothers have

been brought under the sway of the lord of departed spirits. If, thou, O

prince, answer not the questions put by me, even thou shalt number the

fifth corpse. Do not, O child, act rashly! This lake hath already been in

my possession. Having answered my questions first, do thou, O Kunti's

son, drink and carry away (as much as thou requirest)!' Hearing these

words, Yudhishthira said, 'Art thou the foremost of the Rudras, or of the

Vasus, or of the Marutas? I ask, what god art thou? This could not have

been done by a bird! Who is it that hath overthrown the four mighty

mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya?

Great is the feat done by thee, thou foremost of strong persons! Those

whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure

in mighty conflict, have been slain by thee! Therefore, exceedingly

wonderful is the deed done by thee! I do not know what thy business may

be, nor do I know thy purpose. Therefore, great is the curiosity and fear

also that have taken possession of me? My mind is greatly agitated, and

as my head also is aching, I ask thee, therefore, O worshipful one, who

art thou that stayest here?' Hearing these words the Yaksha said, 'I am,

good betide thee, a Yaksha, and not an amphibious bird. It is by me that

all these brothers of thine, endued with mighty prowess, have been slain!'

Vaisampayana continued, 'Hearing these accursed words couched in harsh

syllabus,[109] Yudhishthira, O king, approaching the Yaksha who had

spoken then, stood there. And that bull among the Bharatas then beheld

that Yaksha of unusual eyes and huge body tall like a palmyra-palm and

looking like fire or the Sun, and irresistible and gigantic like a

mountain, staying on a tree, and uttering a loud roar deep as that of the

clouds. And the Yaksha said, 'These thy brothers, O king, repeatedly

forbidden by me, would forcibly take away water. It is for this that they

have been slain by me! He that wisheth to live, should not, O king, drink

this water! O son of Pritha, act not rashly! This lake hath already been

in my possession. Do thou, O son of Kunti, first answer my questions, and

then take away as much as thou likest!' Yudhishthira said, 'I do not, O

Yaksha, covet, what is already in thy possession! O bull among male

beings, virtuous persons never approve that one should applaud his own

self (without boasting, I shall, therefore, answer thy questions,

according to my intelligence). Do thou ask me!' The Yaksha then said,

'What is it that maketh the Sun rise? Who keeps him company? Who causeth

him to set? And in whom is he established?' Yudhishthira answered,

'Brahma maketh the Sun rise: the gods keep him company: Dharma causeth

him to set: and he is established in truth.'[110] The Yaksha asked, 'By

what doth one become learned? By what doth he attain what is very great?

How can one have a second? And, O king, how can one acquire

intelligence?' Yudhishthira answered, 'It is by the (study of the) Srutis

that a person becometh learned; it is by ascetic austerities that one

acquireth what is very great: it is by intelligence that a person

acquireth a second and it is by serving the old that one becometh

wise.'[111] The Yaksha asked, 'What constituteth the divinity of the

Brahmanas? What even is their practice that is like that of the pious?

What also is the human attribute of the Brahmanas? And what practice of

theirs is like that of the impious?' Yudhishthira answered, 'The study of

the Vedas constitutes their divinity: their asceticism constitutes

behaviour that is like that of the pious; their liability to death is

their human attribute and slander is their impiety.' The Yaksha asked,

'What institutes the divinity of the Kshatriyas? What even is their

practice that is like that of the pious? What is their human attribute?

And what practice of theirs is like that of the impious?' Yudhishthira

answered, 'Arrows and weapons are their divinity: celebration of

sacrifices is that act which is like that of the pious: liability to fear

is their human attribute; and refusal of protection is that act of theirs

which is like that of the impious.' The Yaksha asked, 'What is that which

constitutes the Sama of the sacrifice? What the Yajus of the sacrifice?

What is that which is the refuge of a sacrifice? And what is that which

sacrifice cannot do without?' Yudhishthira answered, 'Life is the Sama of

the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that

which is the refuge of the sacrifice; and it is Rik alone which sacrifice

cannot do without.'[112] The Yaksha asked, 'What is of the foremost value

to those that cultivate? What is of the foremost value to those that sow?

What is of the foremost value to those that wish for prosperity in this

world? And what is of the foremost value to those that bring forth?'

Yudhishthira answered, 'That which is of the foremost value to those that

cultivate is rain: that of the foremost value to those that sow is seed:

that of the foremost value to those that bring forth is offspring.[113]'

The Yaksha asked, 'What person, enjoying all the objects of the senses,

endued with intelligence, regarded by the world and liked by all beings,

though breathing, doth not offer anything to these five, viz., gods,

guests, servants, Pitris, and himself, though endued with breath, is not

yet alive.' The Yaksha asked, 'What is weightier than the earth itself?

What is higher than the heavens?' What is fleeter than the wind? And what

is more numerous than grass?' Yudhishthira answered, 'The mother is

weightier than the earth; the father is higher than the heaven; the mind

is fleeter than the wind; and our thoughts are more numerous than grass.'

The Yaksha asked, 'What is that which doth not close its eyes while

asleep; What is that which doth not move after birth? What is that which

is without heart? And what is that which swells with its own impetus?'

Yudhishthira answered, 'A fish doth not close its eyes while asleep: an

egg doth not move after birth: a stone is without heart: and a river

swelleth with its own impetus.' The Yaksha asked, 'Who is the friend of

the exile? Who is the friend of the householder? Who is the friend of him

that ails? And who is the friend of one about to die?' Yudhishthira

answered, 'The friend of the exile in a distant land is his companion,

the friend of the householder is the wife; the friend of him that ails is

the physician: and the friend of him about to die is charity. The Yaksha

asked,--'Who is the guest of all creatures? What is the eternal duty?

What, O foremost of kings, is Amrita? And what is this entire Universe?'

Yudhishthira answered,--Agni is the guest of all creatures: the milk of

kine is amrita: Homa (therewith) is the eternal duty: and this Universe

consists of air alone.'[114] The Yaksha asked,--'What is that which

sojourneth alone? What is that which is re-born after its birth? What is

the remedy against cold? And what is the largest field?' Yudhishthira

answered,--'The sun sojourneth alone; the moon takes birth anew: fire is

the remedy against cold: and the Earth is the largest field.' The Yaksha

asked,--'What is the highest refuge of virtue? What of fame? What of

heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is

the highest refuge of virtue: gift, of fame: truth, of heaven: and good

behaviour, of happiness.' The Yaksha asked,--'What is the soul of man?

Who is that friend bestowed on man by the gods? What is man's chief

support? And what also is his chief refuge?' Yudhishthira answered,--'The

son is a man's soul: the wife is the friend bestowed on man by the gods;

the clouds are his chief support; and gift is his chief refuge.' The

Yaksha asked,--'What is the best of all laudable things? What is the most

valuable of all his possessions? What is the best of all gains? And what

is the best of all kinds of happiness?' Yudhishthira answered,--"The best

of all laudable things is skill; the best of all possessions is

knowledge: the best of all gains is health: and contentment is the best

of all kinds of happiness.' The Yaksha asked,--'What is the highest duty

in the world? What is that virtue which always beareth fruit? What is

that which if controlled, leadeth not to regret? And who are they with

whom an alliance cannot break?' Yudhishthira answered,--'The highest of

duties is to refrain from injury: the rites ordained in the Three (Vedas)

always bear fruit: the mind, if controlled, leadeth to no regret: and an

alliance with the good never breaketh.' The Yaksha asked,--'What is that

which, if renounced, maketh one agreeable? What is that which, if

renounced, leadeth to no regret? What is that which, if renounced, maketh

one wealthy? And what is that which if renounced, maketh one happy?'

Yudhishthira answered,--'Pride, if renounced, maketh one agreeable;

wrath, if renounced leadeth to no regret: desire, if renounced, maketh

one wealthy: and avarice, if renounced, maketh one happy.' The Yaksha

asked,--'For what doth one give away to Brahmanas? For what to mimes and

dancers? For what to servants? And for what to king?' Yudhishthira

answered,--'It is for religious merit that one giveth away to Brahmanas:

it is for fame that one giveth away to mimes and dancers: it is for

supporting them that one giveth away to servants: and it is for obtaining

relief from fear that one giveth to kings.' The Yaksha asked,--'With what

is the world enveloped? What is that owing to which a thing cannot

discover itself? For what are friends forsaken? And for what doth one

fail to go to heaven?' Yudhishthira answered,--'The world is enveloped

with darkness. Darkness doth not permit a thing to show itself. It is

from avarice that friends are forsaken. And it is connection with the

world for which one faileth to go to heaven.' The Yaksha asked,--'For

what may one be considered as dead? For what may a kingdom be considered

as dead? For what may a Sraddha be considered as dead? And for what, a

sacrifice?' Yudhishthira answered,--'For want of wealth may a man be

regarded as dead. A kingdom for want of a king may be regarded as dead. A

Sraddha that is performed with the aid of a priest that hath no learning

may be regarded as dead. And a sacrifice in which there are no gifts to

Brahmanas is dead.' The Yaksha asked,--'What constitutes the way? What,

hath been spoken of as water? What, as food? And what, as poison? Tell us

also what is the proper time of a Sraddha, and then drink and take away

as much as thou likest!' Yudhishthira answered,--'They that are good

constitute the way.[115] Space hath been spoken of as water.[116] The cow

is food.[117] A request is poison. And a Brahmana is regarded as the

proper time of a Sraddha.[118] I do not know what thou mayst think of all

this, O Yaksha?' The Yaksha asked,--'What hath been said to be the sign

of asceticism? And what is true restraint? What constitutes forgiveness.

And what is shame?' Yudhishthira answered,--'Staying in one's own

religion is asceticism: the restraint of the mind is of all restraints

the true one: forgiveness consists in enduring enmity; and shame, in

withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is

said to be knowledge? What, tranquillity? What constitutes mercy? And

what hath been called simplicity?' Yudhishthira answered,--'True

knowledge is that of Divinity. True tranquillity is that of the heart.

Mercy consists in wishing happiness to all. And simplicity is equanimity

of heart.' The Yaksha asked,--'What enemy is invincible? What constitutes

an incurable disease for man? What sort of a man is called honest and

what dishonest?' Yudhishthira answered,--'Anger is an invincible enemy.

Covetousness constitutes an incurable disease. He is honest that desires

the weal of all creatures, and he is dishonest who is unmerciful.' The

Yaksha asked,--'What, O king, is ignorance? And what is pride? What also

is to be understood by idleness? And what hath been spoken of as grief?'

Yudhishthira answered,--'True ignorance consists in not knowing one's

duties. Pride is a consciousness of one's being himself an actor or

sufferer in life. Idleness consists in not discharging one's duties, and

ignorance in grief.' The Yaksha asked,--'What hath steadiness been said

by the Rishis to be? And what, patience? What also is a real ablution?

And what is charity?' Yudhishthira answered,--'Steadiness consists in

one's staying in one's own religion, and true patience consists in the

subjugation of the senses. A true bath consists in washing the mind clean

of all impurities, and charity consists in protecting all creatures.' The

Yaksha asked,--'What man should be regarded as learned, and who should be

called an atheist? Who also is to be called ignorant? What is called

desire and what are the sources of desire? And what is envy?'

Yudhishthira answered,--'He is to be called learned who knoweth his

duties. An atheist is he who is ignorant and so also he is ignorant who

is an atheist. Desire is due to objects of possession, and envy is

nothing else than grief of heart.' The Yaksha asked,--'What is pride, and

what is hypocrisy? What is the grace of the gods, and what is

wickedness?' Yudhishthira answered,--'Stolid ignorance is pride. The

setting up of a religious standard is hypocrisy. The grace of the gods is

the fruit of our gifts, and wickedness consists in speaking ill of

others.' The Yaksha asked,--'Virtue, profit, and desire are opposed to

one another. How could things thus antagonistic to one another exist

together?' Yudhishthira answered,--'When a wife and virtue agree with

each other, then all the three thou hast mentioned may exist together.'

The Yaksha asked,--'O bull of the Bharata race, who is he that is

condemned to everlasting hell? It behoveth thee to soon answer the

question that I ask!' Yudhishthira answered,--'He that summoneth a poor

Brahmana promising to make him a gift and then tells him that he hath

nothing to give, goeth to everlasting hell. He also must go to

everlasting hell, who imputes falsehood to the Vedas, the scriptures, the

Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also

goeth to everlasting hell who though in possession of wealth, never

giveth away nor enjoyeth himself from avarice, saying, he hath none.' The

Yaksha asked,--'By what, O king, birth, behaviour, study, or learning

doth a person become a Brahmana? Tell us with certitude!' Yudhishthira

answered,-'Listen, O Yaksha! It is neither birth, nor study, nor

learning, that is the cause of Brahmanahood, without doubt, it is

behaviour that constitutes it. One's behaviour should always be

well-guarded, especially by a Brahmana. He who maintaineth his conduct

unimpaired, is never impaired himself. Professors and pupils, in fact,

all who study the scriptures, if addicted to wicked habits, are to be

regarded as illiterate wretches. He only is learned who performeth his

religious duties. He even that hath studied the four Vedas is to be

regarded as a wicked wretch scarcely distinguishable from a Sudra (if his

conduct be not correct). He only who performeth the Agnihotra and hath

his senses under control, is called a Brahmana!' The Yaksha asked,--'What

doth one gain that speaketh agreeable words? What doth he gain that

always acteth with judgment? What doth he gain that hath many friends?

And what he, that is devoted to virtue?'--Yudhishthira answered,--'He

that speaketh agreeable words becometh agreeable to all. He that acteth

with judgment obtaineth whatever he seeketh. He that hath many friends

liveth happily. And he that is devoted to virtue obtaineth a happy state

(in the next world).' The Yaksha asked,--'Who is truly happy? What is

most wonderful? What is the path? And what is the news? Answer these four

questions of mine and let thy dead brothers revive.' Yudhishthira

answered,--'O amphibious creature, a man who cooketh in his own house, on

the fifth or the sixth part of the day, with scanty vegetables, but who

is not in debt and who stirreth not from home, is truly happy. Day after

day countless creatures are going to the abode of Yama, yet those that

remain behind believe themselves to be immortal. What can be more

wonderful than this? Argument leads to no certain conclusion, the Srutis

are different from one another; there is not even one Rishi whose opinion

can be accepted by all; the truth about religion and duty is hid in

caves: therefore, that alone is the path along which the great have trod.

This world full of ignorance is like a pan. The sun is fire, the days and

nights are fuel. The months and the seasons constitute the wooden ladle.

Time is the cook that is cooking all creatures in that pan (with such

aids); this is the news.' The Yaksha asked,--'Thou hast, O represser of

foes, truly answered all my questions! Tell us now who is truly a man,

and what man truly possesseth every kind of wealth.' Yudhishthira

answered,--'The report of one's good action reacheth heaven and spreadeth

over the earth. As long as that report lasteth, so long is a person to

whom the agreeable and the disagreeable, weal and woe, the past and the

future, are the same, is said to possess every kind of wealth.' The

Yaksha said,--'Thou hast, O king truly answered who is a man, and what

man possesseth every kind of wealth. Therefore, let one only amongst thy

brothers, whom thou mayst wish, get up with life!' Yudhishthira

answered,--'Let this one that is of darkish hue, whose eyes are red, who

is tall like a large Sala tree, whose chest is broad and arms long, let

this Nakula, O Yaksha, get up with life! The Yaksha rejoined,-'This

Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of

you depend! Why, then, O king dost thou, wish a step-brother to get up

with his life! How canst thou, forsaking Bhima whose strength is equal to

that of ten thousand elephants, wish Nakula to live? People said that

this Bhima was dear to thee. From what motive then dost thou wish a

step-brother to revive? Forsaking Arjuna the might of whose arm is

worshipped by all the sons of Pandu, why dost thou wish Nakula to

revive?' Yudhishthira said,--'If virtue is sacrificed, he that

sacrificeth it, is himself lost. So virtue also cherisheth the cherisher.

Therefore taking care that virtue by being sacrificed may not sacrifice

us, I never forsake virtue. Abstention from injury is the highest virtue,

and is, I ween, even higher than the highest object of attainment. I

endeavour to practise that virtue. Therefore, let Nakula, O Yaksha,

revive! Let men know that the king is always virtuous! I will never

depart from my duty. Let Nakula, therefore, revive! My father had two

wives, Kunti and Madri. Let both of them have children. This is what I

wish. As Kunti is to me, so also is Madri. There is no difference between

them in my eye. I desire to act equally towards my mothers. Therefore,

let Nakula live?' The Yaksha said,--'Since abstention from injury is

regarded by thee as higher than both profit and pleasure, therefore, let

all thy brothers live, O bull of Bharata race!"

SECTION CCCXII

Vaisampayana continued,--"Then agreeable to the words of the Yaksha the

Pandavas rose up; and in a moment their hunger and thirst left them.

Thereupon Yudhishthira said, 'I ask thee that art incapable of being

vanquished and that standest on one leg in the tank, what god art thou,

for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus,

or of the Rudras, or of the chief of the Maruts? Or art thou the lord

himself of the celestials, wielder of the thunder-bolt! Each of these my

brothers is capable of fighting as hundred thousand warriors, and I see

not the warrior that can slay them all! I see also that their senses have

refreshed, as if they have sweetly awaked from slumber. Art thou a friend

of ours, or even our father himself? At this the Yaksha replied,-'O

child, I am even thy father, the Lord of justice, possessed of great

prowess! Know, bull of the Bharata race, that I came hither desirous of

beholding thee! Fame, truth, self-restraint, purity, candour, modesty,

steadiness, charity, austerities and Brahmacharya, these are my body! And

abstention from injury, impartiality, peace, penances, sanctity, and

freedom from malice are the doors (through which I am accessible). Thou

art always dear to me! By good luck thou art devoted to the five;[119]

and by good luck also thou hast conquered the six.[120] Of the six, two

appear in the first part of life; two in the middle part thereof; and the

remaining two at the end, in order to make men repair to the next world.

I am, good betide thee, the lord of justice! I came hither to test thy

merit. I am well-pleased to witness thy harmlessness; and, O sinless one,

I will confer boons on thee. Do thou, O foremost of kings, ask of me

boons. I shall surely confer them, O sinless one! Those that revere me,

never come by distress!' Yudhishthira said,--'A deer was carrying away

the Brahmana's fire-sticks. Therefore, the first boon that I shall ask,

is, may that Brahmana's adorations to Agni be not interrupted!' The

Yaksha said,--'O Kunti's son endued with splendour, it was I who for

examining thee, was carrying away, in the guise of a deer, that

Brahmana's fire-sticks!"

Vaisampayana continued,--"Thereupon that worshipful one said,--'I give

thee this boon! Good betide thee! O thou that are like unto an immortal,

ask thou a fresh boon! Yudhishthira said,--'We have spent these twelve

years in the forest; and the thirteenth year is come. May no one

recognise us, as we spend this year somewhere.'

Vaisampayana continued,-'Thereat that worshipful one replied,--'I give

this boon unto thee!' And then reassuring Kunti's son having truth for

prowess, he also said, 'Even if, O Bharata, ye range this (entire) earth

in your proper forms none in the three worlds shall recognise you. Ye

perpetuators of the Kuru race, through my grace, ye will spend this

thirteenth year, secretly and unrecognised, in Virata's kingdom! And

every one of you will be able at will to assume any form he likes! Do ye

now present the Brahmana with his fire-sticks. It was only to test you

that I carried them away in the form of a deer! O amiable Yudhishthira,

do thou ask for another boon that thou mayst like! I will confer it on

thee. O foremost of men, I have not yet been satisfied by granting boons

to thee! Do thou my son, accept a third boon that is great and

incomparable! Thou, O king, art born of me, and Vidura of portion or

mine!" Thereat Yudhishthira said,--'It is enough that I have beheld thee

with my senses, eternal God of gods as thou art! O father, whatever boon

thou wilt confer on me I shall surely accept gladly! May I, O lord,

always conquer covetousness and folly and anger, and may my mind be ever

devoted to charity, truth, and ascetic austerities! The Lord of justice

said,--'Even by nature, O Pandava, hast thou been endued with these

qualities, for thou art the Lord of justice himself! Do thou again attain

what thou asked for!"

Vaisampayana continued,--"Having said these words, the worshipful Lord of

justice, who is the object of contemplation of all the worlds, vanished

therefrom; and the high-souled Pandavas after they had slept sweetly were

united with one another. And their fatigue dispelled, those heroes

returned to the hermitage, and gave back that Brahmana his firesticks.

That man who pursueth this illustrious and fame-enhancing story of the

revival (of the Pandavas) and the meeting of father and son (Dharma and

Yudhishthira), obtaineth perfect tranquillity of mind, and sons and

grandsons, and also a life extending over a hundred years! And the mind

of that man that layeth this story to heart, never delighteth in

unrighteousness, or in disunion among friends, or misappropriation of

other person's property, or staining other people's wives, or in foul

thoughts!

SECTION CCCXIII

Vaisampayana continued,--"Commanded by the Lord of justice to thus spend

in disguise the thirteenth year of non-discovery, the high-souled

Pandavas, observant of vows and having truth for prowess, sat before

those learned and vow-observing ascetics that from regard were dwelling

with them in their exile in the forest. And with joined hands they said

these words, with the intention of obtaining permission to spend the

thirteenth year in the manner indicated. And they said, 'Ye know well

that the sons of Dhritarashtra have by deceit deprived us of our kingdom,

and have also done us many other wrongs! We have passed twelve years in

the forest in great affliction. The thirteenth year only, which we are to

spend unrecognised, yet remaineth. It behoveth you to permit us now to

spend this year in concealment! Those rancorous enemies of ours

Suyodhana, the wicked-minded Kama, and Suvala's son should they discover

us, would do mighty wrong to the citizens and our friends! Shall we all

with the Brahmanas, be again established in our own kingdom? Having said

this, that pure-spirited son of Dharma king Yudhishthira, overwhelmed

with grief and with accents choked in tears, swooned away. Thereupon the

Brahmanas, together with his brothers began to cheer him up. Then Dhaumya

spake unto the king these words fraught with mighty meaning,--'O king,

thou art learned and capable of bearing privations, art firm in promise,

and of subdued sense! Men of such stamp are not overwhelmed by any

calamity whatever. Even the high-souled gods themselves have wandered

over various places in disguise, for the purpose of overcoming foes.

Indra for the purpose of overcoming his toes, dwelt in disguise in the

asylum of Giriprastha, in Nishadha and thus attained his end. Before

taking his birth in the womb of Aditi, Vishnu for the purpose of

destroying the Daityas passed a long time unrecognised, assuming the form

of the Haya-griba (Horse-necked). Then how disguising himself in the form

of a dwarf, he by his prowess deprived Vali of his kingdom, hath been

heard by thee! And thou hast also heard how Hutasana entering into water

and remaining in concealment, achieved the purpose of the gods. And O

thou versed in duty, thou hast heard how Hari with the view of overcoming

his foes, entered into Sakra's thunder-bolt, and lay concealed there.

And, O sinless one, thou hast heard of the office the regenerate Rishi

Aurva at one time performed for the gods, remaining concealed in his

mother's womb. And O child, living in concealment in every part of the

earth, Vivaswat, endued with excellent energy, at last entirely burnt up

all his foes. And living disguised in the abode of Dasaratha, Vishnu of

dreadful deeds slew the Ten-necked one in battle.' Thus remaining in

disguise in various places, high-souled persons have before this

conquered their enemies in battle. Thus cheered by these words of

Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also

that acquired from the scriptures regained his composure. Then that

foremost of strong persons, the mighty-armed Bhimasena endued with great

strength encouraging the king greatly, spake these words, 'Looking up to

thy face (for permission), the wielder of the Gandiva, acting according

to his sense of duty hath not yet, O king, shown any rashness! And

although fully able to destroy the foe, Nakula and Sahadeva of dreadful

prowess have been ever prevented by me! Never shall we swerve from that

in which thou wilt engage us! Do thou tell us what is to be done! We

shall speedily conquer our enemies! When Bhimasena had said this, the

Brahmanas uttered benedictions on the Bharatas, and then obtaining their

permission, went to their respective quarters. And all those foremost of

Yatis and Munis versed in the Vedas, exceedingly desirous of again

beholding the Pandavas, went back to their homes. And accompanied by

Dhaumya, these heroes, the five learned Pandavas equipped in vows set out

with Krishna. And each versed in a separate science, and all proficient

in mantras and cognisant of when peace was to be concluded and when war

was to be waged those tigers among men, about to enter upon a life of

non-recognition, the next day proceeded for a Krose and then sat

themselves down with the view of taking counsel of each other.

The End of Vana Parva

FOOTNOTES

1. This seems to be the obvious. There is a different reading however.

For Drie--cyate-seen, some texts have Sasyate--applauded. Nilakantha

imagines that the meaning is "As distribution (of food) amongst the

various classes of beings like the gods, the Pitris, &c., is applauded

&c., &c."

2. A form of sacrifice which consists in pouring oblations of clarified

butter with prayers into a blazing fire. It is obligatory on Brahmanas

and Kshatriyas, except those that accept certain vows of great austerity.

3. The Viswedeva sacrifice is the offer of food to all creatures of the

earth (by scattering a portion).

4. A gift. It may be of various kinds. The fees paid to Brahmanas

assisting at sacrifices and religious rites, such as offering oblations

to the dead, are Dakshinas, as also gifts to Brahmanas on other occasions

particularly when they are fed, it bring to this day the custom never to

feed a Brahmana without paying him a pecuniary fee. There can be no

sacrifice, no religious rite, without Dakshina.

5. Reference to self, i.e. without the motive of bettering one's own

self, or without any motive at all. (This contains the germ of the

doctrine preached more elaborately in the Bhagavad gita).

6. This Yoga consists, in their case, of a combination of attributes by

negation of the contrary ones, i.e. by renunciation of motives in all

they do.

7. A form of Yoga that is said to consist in the mingling of some of the

air supposed to exist in every animal body. These airs are five: Prana,

Apana, Samana, Udana, and Vyana.

8. The 8 Vasus, the 11 Rudras, the 12 Adityas, Prajapati, and Vashatkara.

9. An order of celestials.

10. Celestial flowers of much fragrance.

11. The ascetic properties are Anima, Laghima, etc.

12. The bow of Vishnu, as that of Siva is called Pinaka.

13. The words of the text are Adhana, Pashubandha, Ishti Mantra, Yajana

and Tapa-kriya.

14. Dhritarashtra being blind is described as Pragnachakshu, i.e. having

knowledge for his eye. It may also mean. "Of the prophetic eye."

15. The great preceptor of the Asuras, viz., Sukra, possessing the

highest intelligence as evidenced by his various works on all manner of

subjects particularly, the Sukra-niti.

16. Also called Vadarika, a hermitage on the Himalaya near the sources of

the Ganges.

17. Nilakantha explains kshetra as including Mahabhuta, consciousness,

intellect, the unmanifest (primordial elements), the ten senses, the five

objects of the senses, viz., earth, water, &c., desire, aversion,

pleasure, pain, the combinations of elements, and chaitanya.

18. Hari here means the developed seed that is to expand into the vast

whole of the universe.

19. This wheel is the wheel of Time--i.e., measured according to the

solar, lunar and astral revolutions. The importance of Ashtavakra's reply

is this: May the meritorious deeds performed at proper times, during the

revolution of this wheel of Time protect thee.

20. Thunder and lightning or misery and death.

21. Cloud or the mind.

22. The male being that is ever conscious.

23. The mundane egg.

24. The soul that has renounced connection with the body.

25. The heart of a Yogi.

26. Ashtavakra comes to Janaka's sacrifice with the object of proving the

unity of the Supreme Being. Vandin avails himself of various system of

Philosophy to combat his opponent. He begins with the Buddhistic system.

The form of the dialogue is unique in literature being that of enigmas

and the latent meaning is in a queer way hid under the appearance of

puerile and heterogeneous combinations of things.

Vandin opens the controversy by saying that as the number of each of

these is one, so one only intellect is the lord, leader and guide of the

senses.

27. There is a Vedic revelation that two birds live together on a tree as

friends--one of these eats the fruits and the other looks at the former.

From this it is manifest that two are the lords, leaders, and guides of

the senses. That there is a second faculty besides the intellect is also

proved by the fact that in sleep when the intellect is inactive that

faculty continues in action, for if it were not so we could not remember

having slept, nor connect the state after awaking with that preceding

sleep. Accordingly by citing the number two Ashtavakra assets that

besides intellect there is another faculty--consciousness that these two

are jointly the lords, leaders and guides of the senses and that they act

together as Indra and Agni, etc.

28. By citing the number three Vandin means to say that as it is Acts

that produce the three kinds of born beings, etc., so Acts are supreme

and that everything else be it intellect alone, or intellect and

consciousness together is subservient to Acts.

29. Ashtavakra here advances the thesis that even if Acts be supreme

still when the (fourth) or Supreme Being becomes manifest to the soul, it

stands in no further needs to Acts.

30. By bringing in the quinquennial series, Vandin wishes to assert that

the five senses are competent to cognise their respective objects and

that besides these senses and their objects there is neither any other

sense to perceive nor any other object of perception. He also cites the

authority of the Veda according to which the Apsaras (or consciousness)

have five "locks" on their hands--i.e., five objects of perception.

31. Besides the five senses Ashtavakra contends for an additional sense

namely the Mind and accordingly cites the number six.

32. Vandin admits the existence of the six senses but says that the soul

experiences happiness and misery through those as well as through the

intellect.

33. Ashtavakra advances an eighth element, namely, the knowledge of the

ego.

34. Each of the three qualities (existence, foulness and ignorance) of

prakriti (the passive or material cause of the world) mixing with each of

the three corresponding qualities of pradhana (the active or spiritual

cause of the world) in various proportions produces the mundane order of

things. Thus is proved the eternity of prakriti or nature and is also

established the doctrine of duality.

35. Prakriti does not really create. It is the Supreme Being who through

the medium of illusion in contract with the ten organs (viz., the five

locomotive organs and the five organs of sense) makes manifest the system

of things. Prakriti therefore has no real existence--her existence is

only apparent in the real existence of the soul.

36. Yupas (stakes) mean here, feelings, etc, which keep men bound to the

world. Rudras are those who makes others cry.

Vandin means to say that the soul is not essential free from the fetters

of happiness and misery arising from the eleven objects of perception. In

this world all men are subject to happiness and misery. We also hear that

there are Rudras in heaven.

37. The supreme soul unaffected by happiness and misery really

exists--but His existence is not susceptible of being proved--nor can the

ignorant ever perceive Him. Men attain that condition through these

twelve, viz., virtue, true, self-restraint, penances, good-will, modesty,

forgiveness, exemption from envy, sacrifice, charity, concentration and

control over the senses.

38. According to some, endeavours to attain emancipation can be

successful not in this world but in the world of Brahma. Others say that

to that end a special yoga is necessary. By bringing forward the objects

numbering thirteen. Vandin advances the opinion that, virtue, etc., are

not sufficient for purposes of emancipation but that suitable time and

place are also essential.

39. Ashtavakra concludes by citing the same number thirteen. The soul

which is essentially unaffected, becomes subject to happiness and misery

through, the thirteen, viz., the ten organs of locomotion and sense, and

intellect mind and egoism. But Atichhanadas, i.e., those that have

surmounted ignorance, namely, the twelve, virtue, etc. destroy those

thirteen and that is emancipation.

40. Su means excellent, and uta, sacrifice. The compound accordingly

means,--performer of excellent sacrifice.

41. Iti means these six things, unfavourable to crops--excessive rain,

drought, rats, locusts, birds, and a neighbouring hostile king.

42. In as much as the rites performed by the Sudras have their origin in

the Vedas.

43. More literally, the state of the gods. It may appropriately be

remarked here that the ordinary Hindu gods, of the post-Vedic period,

like the gods of Ancient Greece and Italy, were simply a class of

superhuman beings, distinctly contra-distinguished from the Supreme

Spirit, the Paramatman or Parabrahma. After death, a virtuous man was

supposed to be transformed into one of these so-called gods.

44. This is the well-known and popular doctrine of transmigration of

souls.

45. The word in the text is Kora-dushakas, supposed by Wilson to be the

Paspalum frumentacea (vide Dict.).

46. The word in the text is mlecchibhutam. The Sanskrit grammar affords a

great facility for the formation of verbs from substantives. Mlecchify

may be hybrid, but it correctly and shortly signifies the Sanskrit word.

47. Pushya is the eighth lunar asterism consisting of three stars, of

which one is, the Cancer. (Vide Wilson's Diet.).

48. An Indian creeper of the order of Goertnera racemosa. It bears large

white flowers of much fragrance.

49. They, therefore, that lead deathless lives can enjoy this bliss from

day to day for ever.

50. It is difficult to understand how all that Vaka says can be an answer

to Indra's question. The chief of the gods enquires: What are the joys of

those that lead deathless lives? Vaka breaks away unto a confused

rigmarole about the merits of independence and the religious merit of

entertaining guests and servants. All the printed editions have the

passage as rendered here.

51. The ceremony of Swastivachana is described to be "a religious rite,

preparatory to any important observance, in which the Brahmanas strew

boiled rice on the ground, and invoke the blessings of the gods on the

ceremony about to commence" (Vide Wilson's Dict).

A flowery car was, probably, one of celestial make that the kings,

procured from heaven by performing costly rites and ceremonies. These

were sometimes exhibited to the people, and prior to these exhibitions,

the ceremony of Swastivachana was performed.

52. A man is said to sell the Vedas who lectures on the Vedas taking fees

from the hearers.

53. Japa is the silent recitation of particular Mantras.

54. Mantras are particular formulae of worship. They are for the most

part rhythmic compositions, believed to be of great efficacy.

55. The Homa is that sacrificial rite which consists of pouring libations

of clarified butter into fire.

56. Vedamayi nou. Lit, a boat made of the Vedas.

57. Vishada is the original. It means discontent, but here it means more

a mixture of discontent, perplexity and confusion than mere discontent.

58. A form of Hindu etiquette at parting.

59. It is so very difficult to translate the word Karma,--religion and

morals were invariably associated with each other in ancient Hindu mind.

60. Agni or fire was supposed to convey the oblations offered by men to

the gods.

61. Kumara means a boy, hence a prince. Here Kartika the war-god is meant.

62. By carrying their oblations to the gods.

63. Portions of the Vedas.

64. Raga means love.

65. Kama is the name of the god of love, Indian Cupid.

66. The body, the exciting Cause of our actions is an uktha, the soul of

the vivifier of the body is the second uktha, and the Supreme Spirit, the

inciter of the soul is the third.

67. The word of God.

68. In Hindu Mythology there are no gods who destroy sacrifices. It is

only the Asuras who do so. The Burdwan translator renders this

passage,--"fifteen other gods belonging to western nations or Asuras." It

is noticeable that the beings that were denounced as Asuras by the Hindus

were worshipped as Gods (Asuras) by the followers of Zarathustra.

69. In connection with the names of these Mitra-gods, it is to be

remembered that Mitra was the name of the principal god of the ancient

Persians.

70. Avala is a common name of women. It means one who has no vala or

strength or power. The word is also used as an adjective.

71. According to the Hindus, the sun rises from and sets behind two hills

respectively. He rises from the Udaya or Sun-rise hill and sets behind

the Asta or sun-set hill.

72. Raudra--belonging to Rudra, the god of fury, violence, war, &c.

73. Devasena literally means the celestial army. This fable seems to be

an allegorical representation of the attempts made by Indra to procure a

leader for the celestial host.

74. Anger personified is a deity.

75. Another name of gods, so named from their having only three stages of

life--viz., infancy, childhood, and youth--and being exempt from the

fourth--old age.

76. i.e., good and evil spirits.

77. One of the ensigns of royalty in Hindustan.

78. Brahma.

79. Devasenapati is the original. It may mean either the pati (leader) of

the sena (forces) of devas or the pati (husband) of Devasena.

80. A kind of missile.

81. Another kind of weapon.

82. The word in the text is "Agrahara," which, as Nilakantha explains,

means here, "That which is first taken from a heap after the dedication

of a portion to the "Viswadevas." What Draupadi means to say is, that she

always took care to feed those Brahmanas with food "first" taken from the

stores, without, in fact, having taken anything there from the use of

anybody else.

83. Lit, Soldiers that have sworn to conquer or die. A full Akshauhini of

these soldiers was owned by Krishna, who gave them to Duryodhana to fight

for him. The story of Krishna's offering to Duryodhana the choice between

these soldiers on the one side, and himself sworn not to fight but only

to aid with his counsels on the other, is given in full in the Udyoga

Parva. Duryodhana, from folly, accepted the former, who were all slain by

Arjuna.

84. The vow of the Asuras was (according to the Burdwan Pundits) never to

drink wine. It is more rational to suppose that Karna swears to give up

the refined manners and practices of the Aryas and adopt those of the

Asuras till the consummation of the cherished desire.

85. A very small measure.

86. Picking up for support (1) ears of corn and (2) individual grains,

left on the field by husbandmen after they have gathered and carried away

the sheaves, are called the Sila and the Unchha modes of life.

87. Naked.

88. Both these words are of doubtful meaning. It seems they are employed

in the Vedas to denote the faculties of knowledge and the moral sense

respectively.

89. The six acts of a king are peace, war, marching, halting, sowing

dissention, and seeking protection.

90. Tard-mrigam. Formerly Prajapati, assuming the Form of a deer,

followed his daughter from lust, and Rudra, armed with a trident, pursued

Prajapati and struck off his head. That deer-head of Prajapati severed

from the trunk, became the star, or rather constellation, called

Mrigasiras.

91. Abode of Varuna in the original.

92. Garuda.

93. Pavana, the God of the wind.

94. There is a difference of reading here. Some texts read fifty seven,

95. A difference of reading is observable here.

96. As a purificatory ceremony, called the Achamana. To this day, no

Hindu can perform any ceremony without going through the Achamana in the

first instance.

97. Traditions represents the sons of king Sagara of the Ikshwaku race as

the excavator of the ocean. Hence the ocean is called Sagara.

98. Lit. an engine killing a hundred. Perhaps, some kind of rude cannon.

99. Perhaps, brands or torches steeped in wax, intended to be thrown in a

burning state, amongst the foe. Readers of Indian history know how Lord

Lake was repulsed from Bharatpore by means of huge bales of cotton,

steeped in oil, rolled from the ramparts of that town, in a burning

state, towards the advancing English.

100. Lit. be a Purusha (male)! Manhood would not be appropriate in

connection with a Rakshasa.

101. This weapon could restore an insensible warrior to consciousness, as

the Sam-mohana weapon could deprive one of consciousness.

102. Visalya a medicinal plant of great efficacy in healing cuts and

wounds. It is still cultivated in several parts of Bengal. A medical

friend of the writer tested the efficacy of the plant known by that name

and found it to be much superior to either gallic acid or tannic acid in

stopping blood.

103. The Guhyakas occupy, in Hindu mythology, a position next only to

that of the gods, and superior to that of the Gandharvas who are the

celestial choristers. The White mountain is another name of Kailasa, the

peak where Siva hath his abode.

104. According to both Vyasa and Valmiki, there is nothing so fierce as a

Brahmana's curse. The very thunderbolt of Indra is weak compared to a

Brahmana's curse. The reason is obvious. The thunder smites the

individual at whom it may be aimed. The curse of Brahmana smites the

whole race, whole generation, whole country.

105. Abhijit is lit, the eighth muhurta of the day, a muhurta being equal

to an hour of 48 minutes, i.e. the thirtieth part of a whole day and

night. The Vaishnava asterism is as explained by Nilakantha, the Sravava.

106. Also called Gayatri, the wife of Brahma.

107. In the original., Vimanam, i. e., a car.

108. Samhritya--killing.

109. Lit. Letters.

110. Behind the plain and obvious meanings of the words employed both in

the question and the answer, there is a deeper signification of a

spiritual kind. I think Nilakantha has rightly understood the passage. By

Aditya, which of course commonly means the Sun, is indicated the

unpurified soul (from adatte sabdadin indriadivis &c.). The first

question then, becomes, 'Who is it that exalteth the unpurified soul?'

The act of exaltation implies a raising of the soul from its earthly

connections. The answer to this is, 'Brahma, i.e., Veda or

self-knowledge.' The second question--'What are those that keep company

with the soul during its progress of purification?' The answer is,

Self-restraint and other qualities, which are all of a god-like or divine

nature.' The third question is.--Who lead the soul to its place (state)

of rest? The answer is, Dharma, i.e., restitude, morality, and religious

observances.' It is often asserted that one must pass through the

observances (Karma) before attaining to a state of Rest or Truth or Pure

Knowledge. The last question is,--'On what is the soul established!' The

answer, according to all that has been previously said, is 'Truth or Pure

Knowledge.' For the soul that is emancipated from and raised above all

carnal connections, is no longer in need of observances and acts (Karma)

but stays unmoved in True Knowledge (Janana).

111. Nilakantha explains both Dhriti and Dwitiya in a spiritual sense.

There is no need, however, of a spiritual explanation here. By Dhriti is

meant steadiness of intelligence; by Dwitiya lit, a second. What

Yudhishthira says is that a steady intelligence serves the purposes of a

helpful companion.

112. Nilakantha explains this correctly, as I imagine, by supposing that

by 'sacrifice' is meant the spiritual sacrifice for the acquisition of

pure knowledge. In the objective sacrifice which one celebrates, the

Sama, the Yajus, and the Rik mantras are all necessary. In the subjective

sacrifice the acquisition of true knowledge, life and mind are as

necessary as the mantras from the Sama and the Yajur Vedas in an

objective one. And as no objective sacrifice can do without the Riks,

being principally dependent on them, so the subjective sacrifices for

acquiring true knowledge can never do without prayerfulness, which, I

imagine, is represented as the Riks. To understand this passage

thoroughly would require an intimate acquaintance with the ritual of a

sacrifice like the Agnishtoma or any other of that kind.

113. Some texts read apatatam for uvapatam. If the former be the correct

reading, the meaning would be--'What is the best of things that fall?'

Nilakantha explains both avapatam nivapatam in a spiritual sense. By the

first he understands--'They that offer oblation to the gods,' and by the

second, 'They that offer oblations to the Pitris.' The necessity of a

spiritual interpretation, however, is not very apparent.

114. Yudhishthira has the authority of the Srutis for saying that the one

pervading element of the universe is air.

115. The word used in the question is dik, literally, direction.

Obviously, of course, it means in this connection way. Yudhishthira

answers that the way which one is to tread along is that of the good.

116. Footnote 2: The Srutis actually speak of space as water. These are

questions to test Yudhishthira's knowledge of the Vedic cosmogony.

117. The Srutis speak of the cow as the only food, in the following

sense. The cow gives milk. The milk gives butter. The butter is used in

Homa. The Homa is the cause of the clouds. The clouds give rain. The rain

makes the seed to sprout forth and produce food. Nilakantha endeavours to

explain this in a spiritual sense. There is however, no need of such

explanation here.

118. What Yudhishthira means to say is that there is no special time for

a Sraddha. It is to be performed whenever a good and able priest may be

secured.

119. That is, tranquillity of mind, self-restraint, abstention from

sensual pleasures, resignation, and Yoga meditation.

120. That is, hunger, thirst, sorrow, bluntness of mortal feeling,

decrepitude, and death