Hrdayananda dasa Gosvami (1990) - MAHABHARATA (AdiParva) ADI PARVA - CHAPTER 01

narayanam namas-krtya, naram caiva narottamam devim sarasvatim vyasam, tato jayam udirayet "Before reciting this Mahabharata, which is the very means of conquest, one should first offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rsi, the supermost human being, unto mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva, the author." Suta Gosvami, son of Romaharsana, was widely renowned for his knowledge of the sacred histories called Puranas. Once he journeyed to the holy forest of Naimisaranya, where the learned Saunaka, assisted by strict and powerful sages, was conducting a twelve-year sacrifice. Humbly bowing his head, Suta approached the sages seated in the sacrificial arena, greeting them with folded hands, and then inquired about the progress of their austerities. The forest ascetics welcomed him into their midst, eager to hear the fascinating histories he knew so well. As all the ascetics again sat down together, they offered Suta Gosvami the speaker's seat of honor, and he humbly accepted in deference to their request. Seeing that Suta was comfortable and well-rested, one of the sages, eager to begin their talks, inquired of him: "Dear Suta, where are you coming from, and how have you been spending your time? O lotus-eyed one, please tell us." Suta Gosvami replied: I recently attended the sacrifice of the saintly King Janamejaya, who is a great soul among earthly rulers and a most worthy son of his great father, Pariksit. In that sacrifice King Janamejaya tried to destroy all the serpents in the universe in order to avenge his father's death. During the ceremony, the learned Vaisampayana spoke on various topics he had learned from his teacher, the great Krsna Dvaipayana. Being present, I heard many wonderful and pious stories known together as the Mahabharata. Thereafter, I traveled about and visited many holy sites and sanctuaries, until at last I reached the sacred land of Samanta-pancaka, where many qualified brahmanas reside. In that very land some time ago, the great war between the Pandavas and Kurus and all the kings of the earth took place. I then journeyed here to Naimisaranya, desiring to see all of you, whom I consider to be self-realized sages. Indeed, having purified yourselves by this sacrifice, you great souls shine like the sun or fire. You have chanted the proper hymns, ignited the sacred fire, and have thus become fixed in your real identity as spiritual beings. Dear brahmana, you have spent your lives well. On what subject would you now have me speak? Shall I narrate pious histories of antiquity, or shall we discuss universal principles of justice-- or perhaps the lives of great souls, the saintly kings and sages? The sages replied:

We would like to hear that historical narrative which was first spoken by Srila Vyasadeva, the greatest of sages. Indeed, when the godly and wise hear this best of chronicles with its variety of topics and its exquisite composition, they instantly honor it. This sacred work known as the Mahabharata fulfills the very noblest aims of literature, for it is invested with subtlety, logic, and Vedic knowledge, enlivening the soul with the wisdom of many scriptures. We would hear that work which Vaisampayana, on the order of Vyasadeva, joyfully narrated at the sacrifice of King Janamejaya. Vyasadeva himself, whose deeds are marvelous, considers the Mahabharata equal to all the four Vedas. Dear Suta, we wish to hear the glorious Mahabharata, which drives away the fear that flows from sin. Suta replied: Let me first pay my respectful obeisances unto the source of all that exists, the indestructible reality called by many names and praised in many prayers, the Absolute Truth, who is eternally present, although at times manifest and at times unmanifest. Unto Him I bow down. Matter and spirit are His potencies, and therefore He is one with the universe. Yet He is transcendental and supreme, the prime creator of all things great and small. Standing above all, His power is never diminished. My obeisances unto the Supreme Lord, who is celebrated as Visnu and who is the purest and most desireable being. Full of spiritual bliss, He enlivens each of us with His own happiness. That sinless one is called Hari, for He dispells His devotee's anxiety, and Hrsikesa, for He alone is the master of all the senses. He is the original teacher of all the creatures who move in this world and of those, like the trees, that cannot move. I shall now narrate the complete epic as taught by Vyasadeva, that great and broadminded sage honored by all. Learned poets recited this chronicle in the past, others declare it even today, and still others will certainly recite it in times to come. This great teaching is firmly established in all the three worlds, and advanced scholars study its broad outline as well as its many details. The learned consider the Mahabharata a veritable pleasure to read, for it is embellished with beautiful language and a variety of charming meters, both divine and human. To write this history Vyasadeva retired to a sanctified region, high in the Himalayas in a secluded mountain valley, fit for performing religious sacrifices, and he reflected deeply on how best to explain this great history to the people of the present age. Rising early and cleansing his body, and then taking his seat on a simple mat of kusa grass, Vyasadeva remained strictly celibate, peaceful, and pure, and entered into a state of yoga by linking his own consciousness with the Supreme Consciousness. Thus he beheld, within himself, all things.Vyasa could see that in the beginning of universal time, when the world was covered with darkness and nothing could be seen, there arose a single cosmic seed, round and potent like an egg, yet vast and indestructible, pregnant with the bodies of all creatures. As authorities have it, this divine instrument was the great principle of creation. Within that single seed shown the eternal light of the Absolute Truth, primordial, wonderful, inconceivable, and everywhere the same. Housing both matter and spirit, it was the subtle and invisible cause of the universe. From that same Absolute Truth the grandsire, Brahma, took birth, he who is the master of creatures and guru to the gods; who is known as Sthanu, Manu, Ka, and Paramesthi; [who arose directly from the spiritual body of Lord Maha-visnu.] Lord Siva, Manu, the ten Pracetas, and Daksa with his seven sons, also appeared, followed by the twenty-one Prajapatis. All of these gods are partial manifestations of the immeasureable Personality of Godhead. This is known to all enlightened philosophers.

Various demigods then took birth to assist the cosmic rule: the Visve-devas, the Adityas, the Vasus, and the twin Asvins. Among them, illustrious Vivasvan rules the fiery sun. Acting as the eye of God, he is also celebrated as Atma-vibhavasu, Savita, Rcika, Arka, Bhanu, Asavaha, and Ravi. Mahya is the youngest son of the sun-god. Mahya's son is Devavrata, and Devavrata's son is Subhraj, who had three well- known sons named Dasajyoti, Satajyoti, and Sahasrajyoti, all of whom produced many children. The great soul Dasajyoti (whose name means "Ten Lights") had ten thousand children. Satajyoti ("Hundred Lights") had children numbering one hundred thousand, and Sahasra-jyoti ("Thousand Lights") had a thousand times a thousand children. From these godly beings, the great royal dynasties descended on the earth, dynasties like the Kurus, Yadus, and Bharatas, as well as the great dynasties of Yayati, Iksvaku, and many other saintly kings. Thus by the power of the Sun and his descendants, many civilizations flourished and found a home in this world. Vyasadeva could thus see the complete history of the cosmos and all its mysterious inner workings, which he explained in the Mahabharata, that others might learn and profit. Vyasadeva understood that in this world souls pass through cycles of piety, prosperity, pleasure-seeking, and salvation. In his authoritative books of knowledge, he therefore explained how human beings could live piously, become prosperous, satisfy their desires, and at the same time make spiritual progress. The special mark of the Mahabharata, therefore, is its clear focus on all important aspects of human endeavor. After expanding this great knowledge Vyasadeva then prepared a condensed version, because learned scholars in this world would study it both in summary as well as in detail. Some wise brahmanas study the Mahabharata from the opening stanza, while others begin from the story of Astika; still others begin with the story of King Uparicara. Different thinkers illuminate different aspects of the work, some by expertly analyzing its meaning, others by committing the entire text to memory. But it was Vyasa, celibate and austere, who divided the eternal Veda and then composed this sacred history. The sage Parasara begot Vyasa in the womb of the maiden Satyavati. Later, on the plea of his mother and his stepbrother Bhisma, the wise Vyasadeva, ever-strict in his vows, begot three sons in the childless widows of his stepbrother Vicitravirya, each of whom was as brilliant as fire. Having fathered the three Kuru princes, Dhrtarastra, Pandu, and Vidura, thoughtful Vyasa went to his own asrama and again dedicated himself to the practice of austerity. After the three Kuru princes matured and eventually went on to their final destinations, the same great sage told their story to all mankind by narrating the Mahabharata. At the urging of Emperor Janamejaya and thousands of brahmanas, Vyasadeva taught this great history to his disciple Vaisampayana, who sat close by his teacher. Later, sitting in the learned assembly at Janamejaya's sacrifice, the sage Vaisampayana, after repeated requests, spoke the Mahabharata at intervals in the sacrifice. This great chronicle, spoken by the exalted sage Vyasa, thus records the powerful growth of the Kuru dynasty, the extraordinary chastity of Gandhari, Vidura's wisdom, Kunti's determination, the glory of Sri Krsna, the unswerving fidelity of the Pandavas, and the wicked deeds of the sons of Dhrtarastra. The learned say that Vyasa first recorded the essential story of the Mahabharata, less the minor episodes, in 24,000 verses, summarizing the major events and sections of the history in a single chapter of 150 verses. He then taught the history to his own son Suka and to other qualified disciples.

The sage compiled versions of the Mahabharata for the demigods in six million verses and in three million verses. The forefathers received 1,500,000 verses, the Raksasas and Yaksas 1,400,000, and human society 100,000. Narada Muni revealed it to the demigods, Asita Devala to the forefathers, and Suka, the son of Vyasa, taught it to the Gandharvas and Yaksas.

ADI PARVA - CHAPTER 01a

Full of anger, Duryodhana was like a great tree whose trunk was Karna, its branches Sakuni, its fully ripened fruits and flowers the evil Duhsasana, and its root King Dhrtarastra, who was not a thoughtful man. The thoroughly just Yudhisthira was like a great tree whose trunk was Arjuna, its branches Bhimasena, its fully ripened fruits and flowers the twin sons of Madri, and its roots were Sri Krsna, knowledge of the Vedas, and saintly brahmanas. After conquering many lands by his courage and fighting strength, King Pandu dwelled in the forest with his close associates, ever engaged in hunting, until one day he slew a deer couple who were mating. Thereafter he underwent much suffering, spending his life in the forest where he raised his sons from their birth. Pandu was unable to beget children, thus his two wives gave him five sons by their contact with demigods. On Pandu's order, his first wife Kunti united with Dharma, god of justice; with Vayu, lord of the Wind; and with Indra, ruler of heaven., Arjuna performed a nearly impossible feat and stole her away in the midst of all the greatest warriors of the earth. From that time on Arjuna was honored as the best of bowmen. So brilliant was he on the battlefield that his opponents could not face him, just as they could not stare into the face of the blazing sun. Many years later, after defeating all the earthly kings who were great and noble, Arjuna enabled his brother Yudhisthira to perform the exalted Rajasuya sacrifice, at which all present were fed sumptuously and gived valuable gifts. The Rajasuya sacrifice of King Yudhisthira was glorious in all respects. By the good counsel of Lord Krsna and with the strength of Bhima and Arjuna, Yudhisthira arranged to kill Jarasandha, the evil monarch who was slaughtering thousands of innocent rulers. Thus the king performed his sacrifice without fear of harassment. During that great ceremony Lord Krsna took the life of the wicked Sisupala, who was insanely proud of his strength. Fabulous wealth, jewelry, gems, and gold, valuable herds of cows, elephants, and fine horses, and all manner of opulence came to Duryodhana from all sides. But when Duryodhana saw that the Pandavas acquired the same opulence and riches, his jealousy drove him to deadly rage. And when he saw their unique assembly hall, as splendid as a celestial airship, created by the mystic craftsman Maya, Duryodhana burned in the flames of envy. In that celestial hall Duryodhana became utterly confused, like an ordinary low-class fool, and slipped and fell in the presence of Lord Krsna and Bhimasena, who openly laughed at him. Soon thereafter Dhrtarastra understood that his son Duryodhana, though enjoying all varieties of wealth, was sick with jealousy and was steadily growing pale and thin. Dhrtarastra was so attached to his son and so anxious to please him that he gave his permission for the crooked gambling match in which his sons would steal the Pandavas' kingdom. When Sri Krsna heard of it He was greatly angered, but He allowed the deceitful

match to take place. As the terrible strife sown by Duryodhana grew between the cousinbrothers, Lord Krsna was not at all pleased, but He did not interfere until, finally, not heeding the pleas of Vidura, Drona, Bhisma, and Krpa, son of Saradvan, the Supreme Lord caused all the burdensome monarchs to destroy each other in the tumultuous war. Hearing the dreaded news that the Pandavas had defeated his sons in mortal combat, Dhrtarastra could not deny that his eldest son Duryodhana, together with Karna and Sakuni, had provoked the catastrophic war between the cousin-brothers. For a long time Dhrtarastra struggled to understand his great loss, and then at last spoke these words to his intimate secretary, Sanjaya: "Please, Sanjaya, hear all that I have to say, and do not blame me for all that has happened. You are an intelligent and educated man; the wisest men trust your judgement. Sanjaya, I did not want the war! I did not want to destroy our Kuru dynasty. I knew that there was no difference between my own sons and those of Pandu, but my sons were always so angry and so displeased with me, an old, blind man. Out of weakness and attachment, I tolerated their wicked deeds. "Duryodhana had no sense of right and wrong, yet whenever he went astray I followed him. When he beheld the opulence of the mighty Pandava king at the Rajasuya sacrifice and then suffered such ridicule during his tour of the new assembly hall, he simply could not tolerate it. He did not have the strength to defeat the Pandavas in battle, nor did he have the initiative and ingenuity to personally acquire opulence as the Pandavas had done. And thus, like a man unworthy to be a warrior, he plotted with the Gandhara king to steal the Pandavas' fortune in an unjust gambling match. "O Sanjaya, please hear me! All along I understood so many things. Listen to my words, and you will see that I am a reasonable man, that although I am blind, I do have a certain eye of wisdom. "When I heard that Arjuna had strung the wonderful bow and struck the hidden target, which then fell to the earth, and that he had carried away the lovely Draupadi as all the kings of the earth looked on, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Arjuna had even carried away Lord Krsna's sister, by force, from the city of Dvaraka, and that Krsna and Balarama did not oppose him, but rather went to the Pandavas' city of Indraprastha to celebrate the marriage, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Arjuna with celestial arrows had withstood in battle the king of the demigods, repulsing his angry rain, and had offered the entire Khandava forest as a gift to the god of fire, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Yudhisthira, though utterly defeated, his kingdom stolen by Saubala in a game of dice, was nevertheless faithfully followed into exile by his brothers, who possessed immeasurable strength, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Draupadi, pained and grieving, her throat choked with tears, had been dragged into the Kuru assembly wrapped in a single cloth, and that she who is always protected by Lord Krsna was insulted there as if the lowest of women, I knew then, Sanjaya, that I had no hope for victory. "When I heard that the Pandavas had all gone to the forest, accepting the pain of exile out of love for their eldest brother, and that even in exile those virtuous souls had performed extraordinary deeds, I knew then, Sanjaya, that I had no hope for victory.

"When I heard that Yudhisthira, the king of justice, had departed for the forest and was immediately followed there by thousands of learned brahmanas, all of them humble mendicants and great souls, I knew then, Sanjaya, that I had no hope for victory. "When I heard that the three-eyed Siva, god of gods, had come disguised as a lowly Kirata hunter, and that Arjuna fought him and so pleased him that he awarded Arjuna his own mighty weapon, the Pasupata, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Arjuna had actually gone to the heavenly planets and there learned from Indra himself the use of unfailing celestial weapons, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Bhima and the other sons of Prtha had gone with Vaisravana to that land where no man could possibly go, I knew then, Sanjaya, that I had no hope for victory. "When I heard that my own sons, in taking the advice of Karna and going to visit the remote herdsmen, had all been captured by the Gandharvas, only to be set free by Arjuna, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Dharma, the god of justice, had come in the guise of a Yaksa to speak with Yudhisthira, who is known as Dharma-raja, the king of justice, and that Yudhisthira perfectly answered Dharma's most puzzling questions, I knew then, Sanjaya, that I had no hope for victory. "When I heard that my sons could not recognize the Pandavas, who, with Draupadi, were living in disguise in the kingdom of Virata, I knew then, Sanjaya, that I had no hope for victory. "When I heard that the sons of Prtha had become so clever --indeed as difficult to grasp as fire --that by so many means they had eluded my sons, who could neither find nor see them, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Bhimasena, defending his dear Draupadi, had slain the greatest of the Kicakas along with his hunred brothers, I knew then, Sanjaya, that I had no hope for victory. "When I heard that the great soul Arjuna, dwelling in disguise in the kingdom of Virata, had broken in battle the very best of my men, while fighting alone on a single chariot, I knew then, Sanjaya, that I had no hope for victory. "When I heard that the King of Matsya had offered his virtuous daughter Uttara to Arjuna, who accepted her not for himself but for his son, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Yudhisthira, utterly defeated in a game of dice, penniless, and banished to the forest with nary a friend or ally, suddenly had command of a mighty force of seven full aksauhini armies, I knew then, Sanjaya, that I had no hope for victory. "When I heard from the great sage Narada that Krsna and Arjuna were not ordinary human beings at all, but in fact the two great beings known as Nara and Narayana, and when Narada told me, 'Yes, I always see them in the highest planet of the universe,' I knew then, Sanjaya, that I had no hope for victory. "When I heard that Lord Krsna, the husband of the goddess of fortune, had wholeheartedly taken the side of the Pandava's, that same Sri Krsna who had once crossed the universe in a single step, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Lord Krsna, desiring to make peace for the benefit of the whole world, had approached the Kurus and begged for peace and had gone away without fulfilling His purpose, I knew then, Sanjaya, that I had no hope for victory.

"When I heard that Karna and Duryodhana had made up their minds to subdue Lord Krsna, even after He had revealed Himself in so many ways to be the Supreme Soul of the universe, I knew then, Sanjaya, that I had no hope for victory. "When I heard that the Pandavas' mother Pritha, seeing that Lord Krsna was departing, had stood alone desperately in front of His chariot, begging for His help, and that Lord Krsna had comforted her, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Lord Krsna and Grandfather Bhisma were personally acting as advisors to the Pandavas, and that even the acarya Drona conferred blessings upon them, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Karna had said to Bhisma, 'As long as you are fighting on our side, I shall not fight,' and that he had left the army and gone away, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Lord Krsna, Arjuna, and the invincible Gandiva bow--- all three possessing terrifying strength--- were standing united together, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Arjuna had become overwhelmed by despair and sank down in his chariot, unable to fight, but that Lord Krsna had showed him all the worlds within His own transcendental body, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Bhisma, the tormentor of enemies, was killing ten thousand chariot warriors a day on the battlefield, but that he did not slay a single Pandava, although they were standing there plainly visible before him, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Bhisma himself, ever resigned to God's will, had indicated the means by which he could be killed, and that the Pandavas had understood the clue and happily carried out his execution, I knew then, Sanjaya, that I had no hope for victory. "When I heard that invincible Bhisma, the greatest hero of all, had been slain on the battlefield by Arjuna, who placed Sikhandi in front as a shield, I knew then, Sanjaya, that I had no hope for victory. "When I heard that mighty Bhisma, having reduced the race of the Somakas to but a few men, had been brought down by Arjuna's brilliant shafts, and that the eldest warrior had simply lain down upon a bed of arrows, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Bhisma, son of Ganga, was troubled by thirst as he lay on the bed of arrows, and Arjuna understood and immediately pierced the earth with an arrow, bringing forth water for him to drink, I knew then, Sanjaya, that I had no hope for victory. "When I heard that even the demigods who rule the sun and fire were favorable to the Pandavas and steadily committed to their success, while emboldened beasts of prey stalked and frightened our own soldiers, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Drona, that beautiful fighter, had wielded his weapons in many skillful ways but could not slay the Pandavas, who were the chief of the opposing fighters, I knew then, Sanjaya, that I had no hope for victory. "When I heard that our allies the Samsaptakas, the most deadly of warriors, who swore to finish the life of Arjuna, had been slain by that very Arjuna, I knew then, Sanjaya, that I had no hope for victory. "When I heard that our army had formed an impenetrable phalanx, guarded by the great Drona with weapons in hand, but that Abhimanyu, Subhadra's young heroic son, had

singlehandedly broken through the formation and fearlessly entered our ranks, I knew then, Sanjaya, that I had no hope for victory. "When I heard that all our best fighters could not slay Arjuna, but rather had surrounded his son Abhimanyu, who was but a child, and slew him and rejoiced, I knew then, Sanjaya, that I had no hope for victory. "When I heard that upon killing Abhimanyu my own foolish sons had cried out in joy, and that Arjuna had unleashed his awful wrath on Saindhava, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Arjuna had taken a solemn vow to slay the instigator Saindhava and had made true his word, even in the midst of his enemies, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Arjuna's horses, being exhausted, were untied on the battlefield by his chariot driver, Lord Krsna, and given water, and that when they had recovered Krsna had again yoked them and set out for battle, I knew then, Sanjaya, that I had no hope for victory. "When I heard that even with his horses unyoked and breathing heavily with fatigue, Arjuna stood firm on his chariot, driving off all the enemy soldiers with his Gandiva bow, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Yuyudhana, the Vrsni hero, had violently harassed the army of Drona and its invincible elephant legions, and then returned safely to where Krsna and Arjuna were standing, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Karna had the powerful Bhima's life in his hands, but that instead of killing him, had merely insulted him with words and struck him with the corner of his bow, and then set him free, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Drona, Krtavarma, Krpa, Karna, Asvatthama, and the courageous king of Madra had all stood by while Saindhava was killed, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Lord Krsna had so bewildered Karna that he hurled his ultimate weapon, the celestial sakti given him by Indra, against the ghastly Ghatotkaca, who was born of a man-eating mother, I knew then, Sanjaya, that I had no hope for victory. "When I heard that in his fight with Ghatotkaca Karna had released his sakti weapon actually meant to kill Arjuna, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Dhrstadyumna had violated the sacred warrior code and cut down Dronacarya, who was alone in his chariot and resolved upon death, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Madri's son Nakula, locked in single combat with the son of Drona, had matched him in battle in the presence of everyone and had driven circles around him with his chariot, I knew then, Sanjaya, that I had no hope for victory. "When I heard that upon the death of Drona, his crazed son had released the dreaded nuclear weapon, Narayanastra, but still could not bring an end to the Pandavas, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Karna, that most extraordinary warrior virtually invincible in combat, had been slain by Arjuna in a war between brothers even the gods could not comprehend, I knew then, Sanjaya, that I had no hope for victory.

"When I heard that Asvatthama, Krpa, Duhsasana, and Krtavarma together had been unable to overwhelm Yudhisthira, who was standing alone, I knew then, Sanjaya, that I had no hope for victory. "When I heard that the Madra king, that great hero who always challenged Lord Krsna in battle, had been killed in combat by Yudhisthira, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Saubala, that wicked and powerful mystic who had fomented strife through the false gambling match, had been struck down in battle by Sahadeva, son of Pandu, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Duryodhana, exhausted and all alone, had entered a lake and made his shelter there within its waters, his pride shattered, bereft even of his chariot, I knew then, Sanjaya, that I had no hope for victory. "When I heard that the sons of Pandu had stood on the shore of that Ganges lake and together with Lord Krsna had rebuked my son, who could not tolerate offense, I knew then, Sanjaya, that I had no hope for victory. "When I heard that my son Duryodhana, engaged in a deadly fight with clubs, had skillfully demonstrated his repertoire of techniques, only to be struck down by the treacherous plan of Lord Krsna, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Drauni (Asvatthama) and his accomplices had heinously murdered the five young sons of Draupadi in their sleep, even daring to perform such an infamous act, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Asvatthama, pursued by Bhimasena, had angrily launched a missle bearing the most deadly weapon, which he aimed at the young and pregnant Uttara, the last female descendant in the Pandava line, I knew then, Sanjaya, that I had no hope for victory. "When I heard that Arjuna nullified Asvatthama's great weapon with a similar weapon, which he had empowered simply by vibrating the sound svasti! and that he proceeded to slash the jewel from the culprit's head, I knew then, Sanjaya, that I had no hope for victory. When I heard that Asvatthama was destroying the embryo of Princess Uttara with powerful weapons, and that Vyasadeva and Lord Krsna both cursed him, one after the other, with strong curses, I knew then, Sanjaya, that I had no hope for victory. "O Sanjaya, my poor wife, Gandhari, is to be pitied, for she has lost her sons and grandsons. And I grieve for all the women who have lost their fathers and brothers. "Only the sons of Pandu could have done what they did. Vanquishing all who plotted against them, they regained their rightful kingdom. Yet it is so painful, Sanjaya, to hear that only ten warriors have survived, that a mere three of our men and seven on the Pandavas' side are all that remain of two mighty armies, that the battle has exhausted the lives of eighteen full aksauhini divisions. "O Sanjaya, my mind is reeling and I cannot find my reason. Darkness spreads all around me and confusion overwhelms me." Having spoken thus, the griefstricken Dhrtarastra cried out many times. Nearly unconscious with pain, his chest heaving with long breaths, he again spoke to Sanjaya. "I want to give up my life, Sanjaya. I have no reason to live."

When Dhrtarastra, who had once ruled the world, was thus speaking and lamenting so wretchedly, the wise Sanjaya spoke to him words of profound meaning. "Undoubtedly you have heard from Sri Vyasadeva and the wise Narada about kings of great courage and strength who were born in dynasties endowed with all good qualities. They were kings who fought with celestial weapons and who thus were equal in strength to Lord Indra, kings who conquered the world fairly, following the moral law and offering their acquired riches in holy sacrifices, giving generous gifts to all the people. Such kings earned their fame in this world, but even they came under the deadly grip of time. "There was the heroic Prthu, a great chariot fighter who alone could battle thousands of warriors, and Srnjaya, who stands out among conquerors. There was Suhotra, Rantideva, and the fiery Kaksivan, Ausija; Bahlika, Damana, Saibya, Saryati, Ajita, and Jita, Visvamitra, destroyer of enemies, and the greatly powerful Ambarisa. There was Marutta, Manu, Iksvaku, Gaya, and of course Bharata. And too there was Rama, son of Dasaratha, Sasabindu, and Bhagiratha. And the pious King Yayati, engaged by the demigods, performed so many opulent sacrifices that the entire earth, with her abundant forests, came to be marked with sacrificial pillars and shrines. Formerly the celestial sage Narada described these same twenty-four kings to Saibya, who was lamenting the loss of his son. "There were other kings besides these who were the strongest of men- magnificent chariot fighters and great souls fully endowed with all good qualities. There were Puru, Kuru, Yadu, Sura, Visvagasva of great determination, Anena, Yuvanasva, Kakutstha, Vikrami, and Raghu. There were also Vijiti, Vitihotra, Bhava, Sveta, Brhadguru, Usinara, Sataratha, Kanka, Duliduha, and Druma. "There were Dambhodbhava, Para, Vena, Sagara, Sankrti, Nimi, Ajeya, Parasu, Pundra, Sambhu, the sinless Devavrdha, Devahvaya, Supratima, Supratika, Brhadratha, Mahotsaha, Vinitatma, Sukratu, and Nala, king of the Nisadas. "There were Satyavrata, Santabhaya, Sumitra, and the lordly Subala; Janujangha, Anaranya, Arka, Priyabhrtya, and Subhavrata; Balabandhu, Niramarda, Ketusrnga, and Brhadbala; Dhrstaketu, Brhatketu, Diptaketu, Niramaya; Aviksit, Prabala, Dhurta, Krtabandhu, and Dhrdhesudhi; Mahapurana, Sambhavya, Pratyanga, Paraha, and Sruti. "These and many other earthly monarchs, hundreds and thousands and tens of thousands of them, are all heard about and discussed in this world. These intelligent and powerful kings, the greatest men of their times, passed away from this world leaving behind vast resources, just as your own sons have done. These kings performed godly acts and possessed courage, detachment, and firm faith in God. They were great men who were honest, pure, and straightforward in their dealings. That is why the best and saintliest poets, sages, and historians have all recorded their deeds. Yet even these exalted monarchs, men of wealth and character, still passed away from this world. "Your sons were wicked and greedy men who burned with needless anger and constantly embroiled themselves in wicked deeds. You should not lament for them, O descendant of Bharata, for you are an intelligent and educated man, a person of discrimination appreciated by the learned. Surely you know that one's intelligence is never bewildered when it follows the dictates of scripture. As you know, there is reward and punishment in this world, O King, and therefore authorities recommend that we not be obsessive in our attempts to protect our children. "You should not lament for that which is destined to be. Who is so intelligent that he can stop destiny? Surely no one can overcome the course of events that has already been established by the Creator, for time and destiny are the expression of His will. Indeed, time is

the basis of the entire world, because by the power of time all things are born and die. Thus we enjoy or suffer. "Time devours all material bodies and carries away all living beings. Time is like a fire that consumes all creatures, and time itself extinguishes that fire. In this world time transforms all states of existence, both the auspicious and the inauspicious. Time steals away all creatures and then manifests them again in due course of time. No one can stop time as it moves impartially among all creatures. You are not an ordinary man, Dhrtarastra, and therefore you should not forsake your true wisdom. You must remember that all things past, all things that exist at present, and all things that are yet to come are in the grip of time." Suta Goswami said: Sanjaya, son of Gavalgana, spoke thus to King Dhrtarastra, who was grieving for his dead children. Consoling him with learned instructions, Sanjaya brought the king to his true consciousness. Krsna Dvaipayana, Srila Vyasadeva, in composing this sacred literature the Mahabharata, has narrated the full history of all these events. A faithful person who devoutly studies even one verse of the Mahabharata is fully purified of all his sins. The Mahabharata tells of virtuous deeds performed by godly sages and self-realized and saintly kings, and it describes mystic Yaksas and celestial serpents. It glorifies the Supreme Personality of Godhead, Sri Krsna, who, though eternal, appears as the son of King Vasudeva. Sri Krsna is truth itself and He is the path that leads to that truth, for He is the supremely pure and the very means of purification. He is the Supreme Absolute Truth, ever-fresh yet unchanging, the everlasting light. He performs transcendental activities, which learned sages then narrate to the whole world. Cause and effect, spirit and matter, all emanate from the Supreme Godhead alone. He is the origin, and He is the goal, the extent, and sequence of all things. He is birth and death, and He is the life that follows death. It is to be understood that He is the Supreme Spirit, yet He expands Himself into the material creation of earth, water, fire, air, and ether. Thus by His energy the qualities of goodness, passion, and ignorance are manifested. Yet He is beyond the material creation of subtle and gross matter, and it is He alone who is to be celebrated. The best of the selfcontrolled sages, absorbed in transcendence and meditating on Him with great yogic power, see that same Supreme Soul within their purified hearts as one sees a reflection in a spotless mirror. A faithful man always endeavoring on the spiritual path, devoted to the discipline that leads to knowledge, can become freed of sin by careful study of this chapter of the Mahabharata. This chapter is a brief introduction to the substance of the entire epic, and therefore one who hears the entire chapter, while sincerely believing its message, will never be disheartened by the troubles of life. One who regularly recites this chapter at sunrise and at sunset is freed at once from all the sins he has committed in all his days and nights. Just as fresh butter is the best product of raw milk, or as a saintly brahmana is the best of all two-legged creatures, so this introduction to the Mahabharata, which reveals the highest truth, is the essence of the entire work and is pleasing like nectar. Indeed, as the ocean is the greatest among bodies of water, or as the milk-giving cow is the most valuable creature among quadrupeds, so among all historical epics the Mahabharata is the greatest. One who recites this chapter for the pleasure of brahmanas at the sraddha ceremony greatly benefits his forefathers, who thus receive perpetual offerings of sacred food and drink, freeing them of all kinds of suffering due them because of their past sins.

Learned scholars enhance their knowledge of the Veda by studying the histories and the Puranas. In fact, the Veda personified is critical of those of small learning who directly approach the Vedas without having understood the great histories and Puranas. The Veda thinks, "Lacking proper study, this so-called scholar will pass over my real meaning and thus deceive himself and others." One who has learned this Krsna-Veda and who speaks it to others will enjoy a prosperous life and undoubtedly become free of reactions to his past sinful deeds, even that of having killed a child in the womb. Thus I conclude that one who cleanses his body and, with a pure mind, studies this chapter, section by section, actually studies the entire Mahabharata. And thus one who with full faith regularly hears this work of the sages attains a long life, fame, and at last promotion to the heavenly planets. Once, the godly sages placed the four Vedas on one side of a scale, and on the other side they placed a single text, the Mahabharata. Both in greatness and weight the Bharata was superior. Being therefore greater than the four Vedas--with all their mysteries--this work came to be known henceforth throughout the world as the Mahabharata (for the word maha means "great"). One who thus understands the purport of the name Mahabharata becomes free of all sinful reactions. It is not wrong to perform austerity; nor is study of the scriptures a bad thing. Following the strictures of the Vedas according to one's nature is not wrong; nor is it wrong to acquire wealth by strong endeavor. But all these endeavors are actually harmful when they lead us away from our real, spiritual nature.

ADI PARVA - CHAPTER 2

The sages said: In the beginning of your discourse, you mentioned the holy place known as Samantapancaka. We would like to hear the details of that site. What is its actual history? Suta Goswami replied: Dear learned brahmanas, if you desire to hear me narrate truly auspicious topics, then, O saintly ones, listen to the story of Samanta-pancaka. In the juncture between the second and third great ages, or the Treta and Dvapara yugas, when evil kings ruled the world, Lord Parasu-rama, as brilliant as fire, appeared in this world and in great anger repeatedly slew the wicked monarchs, until by His own power he had destroyed all the kings of the earth. Rama killed so many monarchs at Samanta-pancaka that their blood alone formed five big lakes. Still shaking with anger over the sins of the wicked kings who had cruelly murdered his father, Lord Rama then worshiped His departed father and forefathers with devotional offerings in which He showed them the blood of the slain tyrants. This we have heard from authorities. Lord Rama's forefathers, headed by Rcika, then approached Lord Rama, the best of the brahmanas, and convinced Him to forgive the royal order, whereupon the Lord desisted from His violent campaign. The Lord had created five lakes with the blood of the slain rulers, and the pure land surrounding those bloody lakes came to be widely celebrated as Samanta-pancaka, or "that which surrounds the five," for the learned have stated that a region should be named for its visible features [gradually the lakes filled with clear water]. Then, at the juncture of the third and fourth ages, or the Dvapara and Kali yugas, in that most virtuous and sacred place, free of

the deficiencies of ordinary places, a war took place between the Kuru and Pandava armies, and eighteen great aksauhini divisions assembled there to fight. Thus, learned brahmanas, I have explained to you how that pure and charming land was named. Indeed, noble thinkers, I have explained to you in full how that area became widely renowned throughout the three planetary systems. The sages said: O Suta, you have just mentioned a military division known as an aksauhini. We would like to hear a full explanation of its size in terms of chariots, horses, men, and elephants. Undoubtedly you know all these things. Suta Goswami replied: Authorites state that a small military unit consisting of one chariot, one elephant, five footsoldiers, and three cavalry soldiers is called a patti. Three pattis form one sena-mukha. Three sena-mukhas form one gulma. Three gulmas constitute one gana. Three ganas form a vahini. Three vahinis make up a prtana. Three prtanas are equal to one camu. Three camus form an anikini. And ten anikinis constitute an aksauhini. O best of brahmanas, learned authorities thus say that within an aksauhini, there are a total of 21,870 chariots, and the full census of elephants is again 21,870. O sinless ones, the aksauhini is know to comprise 109,350 infantry men, and the count for cavalry is given at 65,610. Authoritative persons, learned in such computations, have stated that this, in total, is an aksauhini, and I have explained it to you in detail, O noble twice-born. With such a count, O saintly ones, there were a little more than eighteen such aksauhinis between the Kuru and Pandava legions. Meeting at Samanta-pancaka, they lost their lives and fortunes. The Kaurava kings thus became an instrument of time, which acts in extraordinary ways. For ten days that supreme knower of weapons, Bhisma, led the Kuru army. Then for five days, Drona protected the Kuru ranks. Karna, punisher of enemies, led the Kurus for two days. For half a day, Salya became the Kuru chief, and for half a day, Bhima and Duryodhana engaged in a mortal club fight. At the end of that half day, Hardikya, Asvatthama, and Gautama murdered Yudhisthira's unsuspecting army as it slept in the dead of night. Here at Saunaka's sacrifice I shall recite the full Mahabharata from the very beginning, just as Vyasa's learned disciple recited it at the sacrifice of Janamejaya. Just as those seeking liberation seriously cultivate detachment, so the learned devote themselves to the study of this history. As among things to be known the self is most important, or as life is most dear among dear things, so this profound history is uniquely attractive among all sacred writings. As all speech, both Vedic and worldly, is made entirely of vowels and consonants, so is this book invested throughout with the finest design and reason, having been richly composed by an enlightened sage. Now please hear a summary of its divisions.

1. A summary of the contents in one hundred parts 2. An additional summary of eighteen principle divisions 3. Pausya 4. Pauloma 5. The story of the brahmana Astika 6. Descent of the first created beings 7. Origins, a wondrous narration prepared by the gods 8. The burning of the house of lac 9. The killing of the demon Hidimba 10. The killing of the demon Baka 11. The Gandharva king Citraratha 12. The godly princess Pancali selects a groom 13. After the rival kings are defeated, she marries 14. The coming of Vidura 15. Gaining a kingdom 16. Arjuna dwells in the forest 17. The kidnapping of Princess Subhadra 18. Bringing the dowry 19. The burning of the Khandava forest and the meeting 20. The assembly hall 21. Council is given 22. The killing of Jarasandha 23. World conquest 24. The Raja-suya sacrifice 25. Offerings for guests 26. The killing of Sisupala 27. The gambling match 28. The sequel to the gambling match 29. Life in the forest 30. The killing of Kirmira 31. Arjuna fights with Lord Siva, who comes disguised as a hunter 32. Traveling to the planet of Indra 33. The wise Kuru king travels to holy places 34. The killing of the demon Jatasura 35. Battle with the Yaksas 36. The story of the python with the mystic Maya according to the warrior code

37. The meeting with the sage Markandeya 38. Talks between the two queens Draupadi and Satyabhama 39. The excursion to see the herds 40. The dream of the deer 41. The Vrihi-draunika story 42. Saindhava steals Draupadi from the forest 43. Stealing the earrings 44. Araneya parva 45. Virata 46. The killing of the Kicakas 47. The Kauravas attempt to steal King Virata's cows 48. The marriage of Abhimanyu with Vairati 49. The great endeavor, full of wonders 50. The coming of Sanjaya 51. Dhrtarastra's sleeplessness caused by anxiety 52. The story of Sanat-sujata, which explains the intimate truths of the soul 53. Endeavoring for peace 54. The Supreme Lord's journey 55. The dispute of the great-spirited Karna 56. The Kuru and Pandava armies set out for battle 57. The warriors and the greater (Ati-ratha) warriors 58. The messenger Uluka arrives and infuriates the Pandavas 59. The story of the princess Amba 60. The amazing installation of Bhisma as commander-in- chief 61. The creation of the region of Jambu 62. The earth and its great islands 63. Lord Krsna speaks the Bhagavad-gita 64. The killing of Bhisma 65. Drona is installed as Kuru commander-in-chief 66. The killing of the Samsaptaka warriors 67. The killing of Abhimanyu 68. Arjuna vows to kill Jayadratha 69. The killing of Jayadratha 70. The killing of Ghatotkaca 71. The hair-raising account of the killing of Dronacarya 72. The release of the dreaded Narayana weapon

73. The last days of Karna 74. The last days of Salya 75. Entering the lake 76. The deadly fight with clubs 77. The sacred river Sarasvati, and the special qualities of sacred places 78. The grisly murder of the sleeping warriors 79. The harrowing tale of the Aisika weapon 80. The offering of water to the departed kin 81. The grief of the women 82. The funeral ceremony for departed kin, and the future lives of the slain Kurus 83. Wise Yudhisthira, king of virtue, consecrated as the world's leader 84. The Raksasa Carvaka, disguised as a brahmana, is cut down 85. Distribution of homes 86. Peace and the duties and ethics of kings 87. Duties and ethics in times of trouble 88. Duties and disciplines for the soul's salvation 89. Teachings 90. The wise Bhisma ascends to heaven 91. The Asvamedha sacrifice: a story that destroys all reactions of previous sins 92. The Anugita, which explains spiritual philosophy 93. Living in the asrama 94. Meeting the sons 95. The arrival of the illustrious sage Narada 96. The ghastly incident of the iron club fully described 97. The great departure 98. The ascent to the spiritual planets 99. The supplement known as Hari-vamsa, which describes the childhood activities of Lord Krsna 100. Great and wonderful descriptions of future events The great soul Vyasadeva narrated these one hundred sections in full, and the son of Romaharsana, Suta Goswami, again described these same contents to the sages at Naimisaranya, dividing them, however, into eighteen divisions, as follows:

ADI PARVA - CHAPTER 02a

1. Adi-parva, The Beginning:

The first section of the Adi-parva, known as Pausya, narrates the glories of Uttanka, and the Pauloma section fully describes the expansion of the Bhrgu dynasty. Next, the Astika section explains the origin of all snakes and of the great Garuda; the churning of the milk ocean; the birth of the celestial steed Uccaihsrava; tales of the great Bharata kings related at Janamejaya's snake sacrifice; and the origin of various kings and sages and of the great sage Vyasa. The section entitled Descent of the First Created Beings describes the origin of demigods, Daityas, Danavas, and Yaksas. This section also tells the origin of Naga serpents, snakes, Gandharvas, birds, and various other creatures. The story of the Vasus tells how these great souls were forced to take birth from the womb of goddess Ganga in the house of King Santanu and how they regained their position in heaven. All the Vasus invested a portion of their potency in a single Vasu, and that one took birth as Bhisma, who later renounced his father's kingdom, taking the difficult vow of celibacy, which he kept with great determination. Bhisma's younger step-brother Citrangada assumed the Kuru throne under Bhisma's guidance, but when the young monarch was killed, Bhisma installed Citrangada's younger brother Vicitravirya as king and took care of him. The first book also tells how Srila Vyasa, to keep his promise to his mother, begot Dhrtarastra, Pandu, and Vidura, who was actually Dharma, lord of justice, forced to take birth as a human being by the curse of the sage Mandavya-of-the-lance. Also described are the births of Pandu's sons, their journey to Varanavata, the wicked plotting of their cousin Duryodhana to kill them, and their effort to escape, based on Vidura's wise counsel, through a secret underground tunnel. The first book also narrates the meeting of the Pandavas with the demoness Hidimba in the frightful forest; the birth of Ghatotkaca from that forest encounter; the Pandava's activities while living incognito in the house of a brahmana; and the slaying of the monstrous Baka, which amazed the brahmana and all the inhabitants of his city. Also described in this book are the births of lovely Draupadi and her fiery twin brother, Dhrstadyumna. Hearing about her from a brahmana and encouraged as well by the words of Srila Vyasa, the Pandavas decided to win Draupadi's hand in marriage. They eagerly sett out for the kingdom of Pancala, which was ruled by Draupadi's father, to compete at her svayamvara ceremony, where she was to choose her husband. On the way, Arjuna defeated the Gandharva king Angaraparna on the banks of the Ganges. Having formed a lasting friendship with him, and having heard many stories from him, Arjuna then traveled on with all his brothers towards the kingdom of the Pancalas. Narrated in this section are the excellent stories of Tapatya, Vasistha, and Aurva. In the city of Pancala, Arjuna alone among all the kings of the earth could pierce an exceptionally difficult target with his arrow, thus winning Draupadi's hand. The losing kings, headed by Karna and Salya, were furious, but Bhima and Arjuna defeated them in a great battle. Seeing the unfathomable, superhuman prowess of Bhima and Arjuna, Lord Krsna and His elder brother, Lord Balarama, recognized them as the the sons of Pandu, even though all of the Pandavas were carefully disguised as brahmanas. The great minded brothers, Krsna and Balarama, then went to visit the sons of Pandu at their lodgings in the house of a potter. The amazing story of the five Indras is also told. King Drupada puzzled over the fact that his daughter Draupadi was to marry all five Pandava brothers, but Lord Siva had blessed her to enjoy an extraordinary marriage. Dhrtarastra sent Vidura to see the Pandavas, and upon his arrival Vidura also met with Lord Krsna. To prevent a quarrel between the Pandavas and Kurus, the kingdom was divided, and the Pandavas went to live in the city of Khandava-prasta. Thereafter comes the story of

Sunda and Upasunda. By the order of Narada Muni the five brothers agreed to spend equal time alone with their lovely wife Draupadi (each brother swore that if he ever intruded when another brother was with Draupadi, the intruding brother would voluntarily accept banishment). Soon thereafter, when the eldest brother, Yudhisthira, was alone with Draupadi, Arjuna unavoidably entered their room to get a weapon that he needed to help a saintly brahmana. After rescuing the stolen property of the brahmana, Arjuna, determined to honor the Pandavas' mutual pact, left the royal palace and went alone to the forest. Next comes the story of Arjuna's union with the princess Ulupi, whom he met on the path while dwelling in the forest; after that, Arjuna's pilgrimage to many sacred spots and the birth of Babruvahana are described. During that time Arjuna saved five apsaras who have been cursed by an ascetic brahmana to take birth as crocodiles. Arjuna then met with Lord Krsna at the holy land of Prabhasa-ksetra and went with Him to His capital of Dvaraka, (a fabulous city built on the surface of the ocean). While there Arjuna fell in love with Krsna's lovely young sister, Subhadra, and Subhadra also fell in love with Arjuna. Taking Lord Krsna's permission, Arjuna eloped with her, and Lord Krsna, son of Devaki, brought a dowery for His new brother-in-law. Upon arriving at the Pandava's capital (Khandavaprastha, also known as Indraprastha), Sri Krsna acquired His famous whirling weapon, the Sudarsana disc, and Arjuna acquired his famous Gandiva bow. The Khandava forest was burned to ashes, and Subhadra gave birth to mighty Abhimanyu. Arjuna saved the great mystic Maya from the fiery forest, while a special serpent escaped. The great sage Mandapala begot a son in the womb of the bird Sarngi. All these and many other stories are elaborately explained in the Adi-parva, the first book of the Mahabharata. The liberated sage Srila Vyasadeva affirms that this book contains 218 chapters composed of 7,984 verses. 2. Sabha Parva, The Great Assembly: The second book, Sabha-parva, describes many events. The Pandavas establish their magnificent assembly hall and meet with their servants; the sage Narada, who can see God, describes the assembly hall of the demigods; preparations begin for the great Raja-suya sacrifice, and wicked Jarasandha is killed; all the kings whom Jarasandha had cruelly imprisoned in a mountain cave are released by Sri Krsna; the Pandavas' extraordinary wealth, visible in the Raja-suya sacrifice, frustrates and angers Duryodhana; Bhima laughs when Duryodhana slips on the assembly hall floor, and the enraged Duryodhana plots to ruin the Pandavas in a gambling match; crooked Sakuni defeats Yudhisthira in a dishonest gambling match; when the Pandavas are drowning in the sea of gambling, Draupadi, like a sturdy boat, pulls them out of that ocean; King Duryodhana, seeing that the Pandavas have been saved, calls them to participate in yet another false game of chance. The great soul Vyasa has elaborately explained all these incidents in the Mahabharata's second book, which contains 72 chapters and 2,511 verses. 3. Aranyaka Parva, Life in the Forest: The auspicious third book contains the following stories: the faithful citizens follow the wise Yudhisthira to the forest; all the Vrsnis and Pancalas come to see the Pandavas in exile; Saubha is slain; Kirmira is slain; hearing that Sakuni has cheated the Pandavas in a game of dice, Lord Krsna is furious, but Arjuna calms His anger; Draupadi laments before Lord Krsna, and Lord Krsna consoles her with encouraging words; Arjuna goes off in search of weapons;

Lord Krsna escorts His sister, Subhadra, and her young son to Dvaraka, and Dhrstadyumna similarly escorts the sons of Draupadi; the Pandavas enter the enchanting Dvaita forest; King Yudhisthira converses with Draupadi; Yudhisthira converses with Bhimasena; Srila Vyasa comes to see the sons of Pandu and reveals to King Yudhisthira a special science of recollection; Vyasadeva leaves and the Pandavas travel to the Kamyaka forest; Arjuna fights with Lord Siva, who appears in the guise of a hunter; Arjuna ascends to the heavenly planets and meets the leaders of the universe. The third book also describes the following: King Yudhisthira, grieving over his misfortune, meets the great and enlightened sage Brhadasva and pours out the story of his suffering; in response, Yudhisthira hears the most pious and moving story of King Nala, whose wife Damayanti remained steadily devoted during King Nala's severe tribulations; the sage Lomasa descends from the heavenly planets to the Pandavas, who are living in the forest, and brings them news that Arjuna has reached the heavenly region; -the sage delivers a message from Arjuna; based on this message sent from the higher planets, the Pandavas begin to visit sacred places to purify themselves and acquire the power of righteousness; the great sage Narada goes on pilgrimage to the hermitage of Pulastya; the demon Jata is killed. Draupadi engages Bhimasena, who goes to Gandha-madana and there violates a lotus pond in order to acquire a Mandara flower. He also fights a great battle there with the bold and mighty Raksasas and Yaksas, who are led by Maniman. Next comes the narration of the sage Agastya, who eats up Vatapi and then has union with Lopamudra to beget a son. Then is told the story of the hawk and the pigeon, wherein Lords Indra, Agni, and Dharma test King Sibi. The story is told of the young, celibate student Rsyasrnga, and of the son of Jamadagni, Lord Parasu-rama of awesome and fiery strength. In this context the death of Kartavirya and the Haihayas is described, then the story of Sukanya and Cyavana, son of Bhrgu, who at the sacrifice of Saryati awards the twin Asvins the right to drink the Soma beverage when he regains from them his lost youth. In this section is the story of Jantu, wherein King Somaka sacrifices his son to obtain more sons and thus acquires one hunred sons. Then the story of Astavakra is told. He defeats Bandi in a logical debate and regains his father, who has fallen into the ocean. Ambidextrous Arjuna acquires divine weapons for his venerable elder brother and then battles with the Nivata-kavacas, who dwell in the City of Gold, Hiranya-pura. Arjuna rejoins his brothers in Gandha-madana and battles with the Gandharvas during an excursion to pasturing lands. The brothers return to Lake Dvaita-vana, Jayad-ratha steals away Draupadi from within the asrama, and Bhima pursues him with speed like that of the wind. Then the meeting with Markandeya and the stories that ensue are told. Next comes the narration of Draupadi's meeting and conversation with Satyabhama, the tale of the measure of rice, the story of Indradyumna, the histories of Savitri, Auddalaki, and Vainya, and the elaborate telling of the Ramayana, the history of Lord Ramacandra. Then is told of Lord Indra stealing Karna's two earrings, the story of the fire-sticks, the demigod Dharma instructing his son, and the Pandavas obtaining their boon and heading for the West. These are the topics of the Aranyaka-parva, the third division of the Mahabharata. The great sage Vyasadeva declares that this section contains a total of 269 chapters, comprising 11,664 verses.

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4. Vairata Parva, Living in the City of Virata: Suta Gosvami continued: Dear sages, the fourth book of the Mahabharata describes at length the events that take place while the Pandavas live in the city of Virata. As the five brothers approach the city of Virata, they spy a large Sami tree growing in a cemetary and decide to hide their weapons within the tree. Thereafter they enter the city, having disguised their identities in various ways. In this section, Vrkodara (Bhima) kills the wicked Kicaka, Arjuna defeats the Kurus in battle, and the king's valuable herd is saved. The Virata king bestows his daughter Uttara upon Arjuna, who accepts her for his son Abhimanyu, a destroyer of his enemies in combat. These are the contents of the extensive fourth book. The great soul Vyasadeva states that there are 67 chapters and 2,050 verses in this section. 5. Udyoga Parva, Trying for peace, preparing for war: During the time that the Pandavas are living in Upaplavya, both Duryodhana and Arjuna approach Lord Krsna, each seeking victory for his side. Both say to Sri Krsna, "My Lord, You should help our side in the coming battle," and with great wisdom, Lord Krsna replies, "Both of you are very important men, so I will do the following. I will assist one side as a noncombattant advisor, and I will give one aksauhini, an entire army, to the other side. Now tell me, which shall I give to whom?" The dull-witted Duryodhana, crooked as he was by nature, chooses Krsna's armed forces, and Arjuna choses Lord Krsna Himself, even though the Lord will only assist Arjuna, without directly fighting. Mighty Dhrtarastra then sends his secretary Sanjaya to negotiate peace with the sons of Pandu. Hearing that Lord Krsna is leading the Pandavas, Dhrtarastra is filled with anxiety and cannot sleep at night. Vidura then speaks eloquent and beneficial words to the troubled king. Sanatsujata also speaks elevated spiritual knowledge to the king, whose mind is burning, his heart tormented with grief. The next morning Sanjaya openly declares at Dhrtarastra's court that Lord Krsna is actually the Supreme Personality of Godhead, and that Arjuna, as the Lord's surrendered devotee, is not different from the Lord. The illustrious Lord Krsna, feeling great compassion for the ill-fated warriors and desiring to settle the conflict between the Kurus and Pandavas, comes to Hastinapura and tries to make peace. Duryodhana rejects Lord Krsna, who is pleading for peace for the benefit of both parties. Understanding that Karna and Duryodhana are scheming with impure intelligence, Lord Krsna demonstrates to the Kuru kings that He is the Lord of all mystic power. The Lord then takes Karna onto His own chariot, gives him proper advice, and explains how the escalating conflict can be resolved. Karna, intoxicated with pride, rejects the Lord's sincere advice. Lord Krsna then leaves Hastinapura and meets the Pandavas at Upaplavya, informing them of all that has transpired. Hearing His words and discussing with Him the best course of action, those punishing heroes realize that war is inevitable and therefore begin to make final preparations. Their analysis is correct, and within a short time chariots, cavalry, and infantry begin to pour out of the imperial capital of Hastinapura. A precise analysis is then given of the Kuru military strength. On the day before the great war is to begin, Duryodhana has a messenger named Uluka deliver to the Pandavas a harsh and insulting message. A description is then given of the regular and extraordinary chariot fighters taking part in the battle. These many events make up the fifth book of the Mahabharata, which tells of the endeavors for war and peace.

Dear ascetics, whose very wealth is austerity, the pure soul Vyasa, that great-minded sage, states that there are 186 chapters and 6,698 verses in this section. 6. Bhisma Parva, Bhisma leads the Kuru army: The sixth book contains a rich variety of topics: Sanjaya describes the creation and dimension of the earthly region known as Jambukhanda. The frightful war begins with unusual ferocity, continuing unabated for ten full days. Yudhisthira's army falls into a dangerous state of despondency, and Arjuna falls into illusion and wants to leave the battlefield. But the wise Lord Krsna drives away his grief by logically explaining the path of liberation. The great bowman Arjuna keeps Sikhandi in front of him as a shield and, striking repeatedly with his sharp arrows, knocks Bhisma down from his chariot. All these events are fully described in this sixth book of Mahabharata, in which Srila Vyasa, a knower of the Vedas, has counted 117 chapters and 5,884 verses. 7. Drona Parva, Drona leads the army: The amazing Drona Parva tells of many important events: herein the warriors known as the Samsaptakas succeed in driving Arjuna away from the battlefield. The mighty King Bhagadatta, who is equal to Indra in battle, and his famous war-elephant Supratika are cut down by Arjuna. In this section many of the world's greatest chariot fighters, headed by Jayadratha, combine to kill heroic Abhimanyu, who has not yet reached his full youth. Seeing his young son unfairly killed by many older warriors, Arjuna furiously destroys seven armies and kills Jayadratha. By King Yudhisthira's regal order, the mighty-armed Bhima and Satyaki search for Arjuna and enter the ranks of the Kuru army, which is impenetrable even to the demigods. Arjuna then kills all who remain of the powerful Samsaptakas. Ninety million Samsaptakas suffer Arjuna's wrath, and he sends all of those exalted warriors to the lord of death. In the Drona Parva warriors like Alambusa; Srutayu; the mighty Jalasandhi; Saumadatti; Virata; Drupada, the master of chariot warfare; Ghatotkaca, and others are all slain. When Drona himself is struck down in battle, his raging son unleashes the terrible Narayana weapon. This section also describes the glorious fire weapon of Lord Siva and tells of the arrival of Vyasadeva, who reveals the glories of Lord Krsna and Arjuna. Thus in the powerful seventh book, most of the world's leaders, who are heroes among men, meet their death. The learned philosopher Vyasa, son of Parasara, after meditating on the Drona Parva, lists for this section 170 chapters, comprising 8,909 verses. 8. Karna Parva, Karna takes the army: Thereafter comes the most amazing Karna Parva, in which in a moment of crisis the skillful king of Madra is deputed to serve as Karna's charioteer. The old history is told herein of the fall of demonic Tripura and the harsh exchange between Karna and Salya as they set out together for battle. The tale of the swan and the crow is recited in an insulting manner, Yudhisthira and Arjuna become angry at each other, and then, in a chariot duel, Arjuna kills the great chariot fighter Karna. Those who seriously study the Mahabharata recognize these and other powerful events as composing the eighth book, known as the Karna Parva, which is said to include 69 chapters and 4,900 verses.

9. Salya Parva, Salya leads: Next is the captivating narration known as the Salya Parva. After the greatest warriors have been slain, Salya, king of Madra, takes command of the Kuru forces. A succession of fierce chariot engagements finishes the best warriors who remain among the Kurus. Then Yudhisthira, king of justice, ends the life of King Salya. Also described is a tumultuous club fight and the death of Sakuni at the hands of Sahadeva. When most of his army is slain and only a few soldiers remain, Duryodhana enters a lake and by controlling its waters is able to remain there for some time. From some hunters Bhima receives information of Duryodhana's location. Speaking insulting words, intelligent Yudhisthira provokes Duryodhana, who never tolerates an insult, to come out of the lake and engage in a club fight with Bhima. As the fight is going on, Lord Krsna's older brother, Lord Balarama, arrives at the scene. The holiness of the Sarasvati River even among holy places is explained. The club fight continues and Bhima, with his awful and devastating club blows, deliberately breaks the thighs of King Duryodhana. From its very beginning, the amazing ninth book narrates many significant events. According to authorities, Srila Vyasa composed this section in 59 chapters and 3,220 verses, which reveal the history of the famous Kuru dynasty. 10. Sauptika Parva, Murder of the sleeping princes: I shall next describe the frightening events of the tenth book: in the evening, after the Pandavas have retired from the day's fighting, Krtavarma, Krpa, and Drauni (Asvattham) journey on their chariots to see the angry King Duryodhana, who lies covered with blood on the battlefield, his thighs broken. The son of Drona is enraged at the sight, and that great chariot fighter swears to his friends, "I shall not take this armor off my body until I have killed every last Pancala, headed by Dhrstadyumna, and every one of the Pandavas and their ministers!" Those three powerful men, headed by Drauni, then enter the Pandava camp in the dark of night and cruelly murder the Pancalas, their retinue, and all the sons of Draupadi as they sleep unsuspecting in their camp. Only the five Pandavas, who depend fully on Lord Krsna, are saved, along with Satyaki, the great archer. All the other warriors of the Pandava army are killed in their sleep. Stunned by the loss of her sons and agonizing over the sudden deaths of her father and brother, Draupadi sits down before her five husbands, resolved to fast until death. Moved by Draupadi's words and determined to please her, Bhima, whose name indicates his frightening power, takes up his club and furiously sets out behind the fleeing Asvatthama, the son of his beloved guru. Frightened by Bhimasena and impelled by destiny, Drauni angrily releases his horrible weapon, bent on ridding the world of the Pandavas. But Lord Krsna, seeing His beloved devotees in danger, then says, "It shall not be so!" and all of Asvatthamas curses and threats lose their power. Following Lord Krsna's instruction, Arjuna throws a counter-missile, which neutralizes that of the enemy. Srila Vyasadeva and others condemn the son of Drona, but so blinded is he by pride that he childishly tries to counter-curse such exalted personalities. The Pandavas then capture the son of Drona, although he is a great chariot fighter, and violently cut the jewel from his head,

robbing him of his splendor. They gladly present it to Draupadi as tribute. Funeral rites are then performed for all the slain kings with offerings of sacred water. Also in this section Prtha reveals the mystery of Karna's secret birth as her child. These incidents make up the tenth book of the Mahabharata, called the Sauptika Parva, in which the great soul Vyasa has enumerated 18 chapters, containing a total of 870 verses. In this section the learned sage has combined two Parvas, the Sauptika and the Aisika. 11. Stri Parva, The Women: Pity and sympathy are aroused in this section, which tells of the heart-rending lament of the female kin of the fallen warriors. As Dhrtarastra and Gandhari struggle with the death of their sons, they are sometimes forgiving, but at times anger and bitterness overwhelm them. Many women of the royal families see those who will never return---sons, brothers, and fathers, all brave warriors----lying dead on the battlefield. Lord Krsna calms the fury of Gandhari, who is sorely afflicted at the killing of her sons and grandsons. Then the very wise King Yudhisthira arranges for the bodies of all the slain monarchs to be cremated with full religious rites, following the scriptural injunctions. These are the powerful and most piteous events of the eleventh book of the Mahabharata. This section provokes compassion and tears when read by people of good and noble character. According to the author, the great soul Vyasa, this section contains 27 chapters and 775 verses. 12. Santi Parva, Peace: The twelfth book of the Mahabharata stimulates our intelligence with its profound discussion of ethical and spiritual principles. King Yudhisthira having taken part in a war that caused the death of many of his elders, brothers, and sons, along with other relatives and intimate friends, is plunged into grief. But his grandfather Bhisma, lying undisturbed on a bed of arrows, fully enlightens his tormented grandson with a unique discourse on the material and spiritual principles of life. Kings and other leaders of nations who truly wish to govern their people well must seriously study these principles. Enunciated herein are special instructions for emergency situations, with careful reasoning in regards to the specific time and circumstances. By thoroughly understanding these teachings a man acquires complete knowledge of how to act in this world. This section also provides an elaborate and attractive discussion of the principles that lead to spiritual salvation. The wise and learned are especially fond of this twelfth book of the Mahabharata. Dear sages, whose wealth is austerity, in this book there are 339 chapters and 14,525 verses.

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13. Anusasana Parva, Lessons: In this most elevated book, Yudhisthira, now the undisputed king of the Kuru dynasty, overcomes his despondency by hearing Bhisma's conclusive analysis of spiritual principles, and he is thus restored to his original nature. Bhisma, son of Ganga, thoroughly explains human affairs in terms of material and spiritual needs. He also explains the various results to be

achieved by various kinds of charity. The recipients of charity and the ultimate principle that governs all types of charity are then described. Bhisma further discusses the rules of human conduct, their practical applications, and the highest goal of truth. This very extensive discourse constitutes the Anusasana Parva, which concludes with Bhisma's attainment of the spiritual world. This thirteenth book, with its conclusive knowledge of religious principles, is composed of 146 chapters and 6,700 verses. 14. Asvamedhika Parva, The Great Offering: The next book, the fourteenth, relates the superb story of Samvarta and Marutta, how the Pandavas secure a treasury of gold needed to perform a sacrifice, and the birth of Pariksit, whom Lord Krsna brings back to life after his body is destroyed by a fiery weapon while he is still in his mother's womb. When the Pandavas become the most powerful rulers of the earth, they follow the ancient custom of inviting all other rulers to accept their authority or to challenge it through a personal duel. The traditional challenge horse is released to roam freely all over the world, followed by Arjuna. [If a local ruler allowed the horse to pass, he thereby accepted the Pandavas' authority and agreed to pay taxes to the central Kuru government at a standard rate. In return the local ruler and his kingdom would receive full protection from hostile forces and economic subsidies in time of scarcity. A leader who wished to challenge the Pandavas would seize the challenge horse, and a personal duel ensued.] Thus Arjuna accepts the challenges of many proud and angry princes and defeats them in battle, bringing their states under the unified Kuru administration. Arjuna is put into danger when he fights, unknowingly, with his own son Babruvahana, whom he had begotten with the Princess of Manipur, Citrangada. This section also narrates the story of the great Asvamedha sacrifice, and therein the story of the mongoose is told. The great sage Vyasa, a seer of the truth, has spoken this great and wonderful book, in which there are 133 chapters and 3,320 verses. 15. Asrama-vasa Parva, Life in the Asrama: Next is the fifteenth book, which relates how Dhrtarastra finally gives up all interest in political affairs and goes with his wife, Gandhari, and step-brother Vidura to spend his last days in an asrama, a saintly hermitage dedicated to spiritual progress. Seeing him about to depart, the saintly Prtha decides to give up living in the opulent kingdom of her son and to follow along. In the last part of her life she wants to fully dedicate herself to serving the selfrealized devotees of the Lord, whom she accepts as her spiritual masters. By the mercy of saintly Vyasa, King Dhrtarastra's sons and grandsons and other heroes and kings who have died and gone to the next world all briefly return to earth, and Dhrtarastra is able to see them. After this astonishing experience, the old king gives up his grief and, understanding his soul to be eternal, achieves spiritual perfection with his faithful wife. Vidura, fixed in his spiritual principles, achieves the goal of life, along with the exalted Sanjaya, the learned and self-controlled son of Gavalgana. Yudhisthira then sees Narada Muni and hears from the sage about the extinction of the Vrsni dynasty. These are the topics of this most excellent and extraordinary book called the Asrama-vasa Parva. Srila Vyasa, who is a seer of the truth, has composed this section in 42 chapters and 1,506 verses.

16. Mausala Parva, The Story of the Club: Next is the shocking story of how the princes of Lord Krsna's Yadu dynasty, all tigers among men, suffer a devastating curse by brahmanas and perish near the shore of the ocean. These same mighty warriors have withstood the attacks of many weapons on the battlefield, but then impelled by destiny they lose themselves in drink after a religious celebration and strike each other down with stalks of cane that turn into thunderbolts in their hands. Sri Krsna and His brother, Balarama, (playing like ordinary human beings), do not counteract the force of time, which takes away all things. Thus when Arjuna arrives at Lord Krsna's capital, he sees not a single man of the Lord's family alive. Seeing that the Yadu warriors have come to a violent end, having beaten each other to death in a drunken rage, Arjuna, that best of men, experiences the greatest anguish. Lord Krsna, the heroic Yadu chief, has appeared in this world as his maternal cousin, and therefore Arjuna, respecting Lord Krsna's desire to demonstrate the ideal human life, arranges conventional funeral rites for the material bodies which Lord Krsna and Lord Balarama leave behind as they depart from this world in their eternal spiritual forms. Arjuna performs similar rites for all the slain warriors, especially those of the Vrsni dynasty, who are very close to Sri Krsna. Arjuna then departs Dvaraka, taking with him the ladies, children, and elderly men of the Yadu dynasty, whom he escorts on the way to the Kuru capital, where the Pandavas will take care of them. But he suffers grievous misfortune on the way and has to witness the defeat of his fabled Gandiva bow. In fact, all the celestial weapons he has used to assist Sri Krsna in His earthly mission no longer favor him. The wives of the Vrsni heroes, whom Arjuna is to protect, are taken away, and he is unable to help them. [Arjuna can then understand that all his legendary power has been granted Him by the Lord, and now that the Supreme Godhead is winding up His activities in this universe, the time has also arrived for the Lord's associates to depart with Him.] Encouraged by the words of Srila Vyasa, Arjuna understands the temporary nature of this world, and his heart becomes peaceful through detachment. Arriving in Hastinapura, he convinces his elder brother Yudhisthira that it is time to leave this world, and Yudhisthira, king of virtue, peacefully sets his mind on complete renunciation. These are the events of the Mausala Parva, the sixteenth book of the Mahabharata. In this section, there are 8 chapters and 300 verses. 17. Maha-prasthanika Parva, The Great Departure: In the seventeenth book, known as "The Great Departure," the Pandavas, pure devotees of the Lord, renounce their opulent kingdom, and together with their godly wife, Draupadi, attain the supreme perfection of life. Srila Vyasa, who is a seer of the truth, states that in this section there are 3 chapters and 120 verses. 18. Svarga Parva, Heaven and the Spiritual World: The eighteenth book describes the ascent to the heavenly planets and beyond to the spiritual sky. This final parva provides information exceeding the range of ordinary human knowledge. My dear ascetics, whose treasure in life is austerity, there are 5 chapters in this eighteenth book of the Mahabharata, with a total of 200 verses.

I have now given a complete summary of all eighteen parvas. There is also a supplementary work called the Harivamsa, which explains the birth and activities of Lord Krsna, and another book, which explains the future. All of these books constitute the Mahabharata with its various divisions. Eighteen aksauhini armies assembled together, desiring to fight, and a terrible war took place that lasted for eighteen days. A brahmana who knows the four Vedas, with their various topical divisions and philosophical treatises, the Upanisads, but who does not know the Mahabharata is not considered a truly learned man. Indeed, for one who faithfully hears this narration, ordinary literatures are no longer attractive, just as one who hears the sweet song of the male kokila bird can find no pleasure in the screeching of a crow. Just as the three planetary systems are created from the five physical elements, so virtually all poetic inspiration finds its first source in this exalted narration. As all creatures, whether born of sperm, eggs, seeds, or sweat, always function within space, similarly the ancient history of this world as found in the Puranas must be understood within the context of this great work called Mahabharata. As the attractive workings of the mind are the foundation of all sensory activity, so this epic is the foundation of mankind's duties and virtues. As the body cannot be maintained without food, so in this world truly meaningful conversation cannot be sustained without reference to this work. As a servant lives well by working for a noble master, so the best of poets have prospered by drawing upon this narration. The Mahabharata is immeasurable, pure, and sacred, for it flows from the lips of Dvaipayana Vyasa. Because it destroys one's sins it is most auspicious. Indeed, one who hears this history as it is being recited and understands its message has no need to bathe in the holy waters of Puskara Lake. This most excellent work, great of purpose and meaning, is like a blissful literary ocean, easily traversed if first we hear this chapter with its summary of the entire epic, just as one can cross the vast saltwater ocean with the help of a good boat.

ADI PARVA - CHAPTER 03

Once in the land of Kuruksetra, Janamejaya, the son of Pariksit, was performing a long sacrifice assisted by his three brothers, who were named Srutasena, Ugrasena, and Bhimasena. As the four brothers engaged in worship, a dog approached the sacrificial arena. Janamejaya's brothers beat the dog and drove it away, lest it contaminate the sacrifice. The dog went howling and crying to its mother, Sarama. Seeing her son crying loudly, Sarama asked him, "Why are you crying? Who has beaten you?" The dog replied, "I was beaten by King Janamejaya's brothers." "Certainly you must have committed some offense," said his mother, "and that's why they beat you." But the dog again said to his mother, "I didn't commit any offense! I didn't lick up the sacrificial butter, or even look at it!" Hearing this, Sarama, who was griefstricken to see her child so unhappy, went at once to where the king and his brothers were performing a long sacrifice and angrily said to Janamejaya, "This is my son! He didn't commit any offense, so why was he beaten?" No one

replied. "Because my son, who did nothing wrong, was severely beaten, I now declare, King Janamejaya, that in the future an unforeseen danger will come into your life." Thus addressed by the celestial dog, Janamejaya was overcome by confusion and grief. Completing the sacrifice and returning to Hastinapura, he began to search tirelessly for a person who could neutralize the effects of his family's sin. The son of Pariksit was once hunting in a corner of his kingdom when he came upon a saintly asrama wherein a sage named Srutasrava lived with his beloved son, Somasrava. Janamejaya carefully observed the sage's son and realized that he was qualified to serve as the royal priest. Approaching the boy's father, the king offered his respectful obeisances and said: "My lord, your son must be allowed to act as my priest." Thus addressed, the sage replied, "Dear Janamejaya, my son is a great ascetic, highly learned in Vedic wisdom. In fact, he was conceived and grew in the womb of a serpent who once drank my semen, and because he is born of my seed, he is endowed with my own power, which I have acquired by long austerities. He is fully qualified to relieve your family of all its sins---except, of course, sins committed against Lord Siva. "I must tell you, however, that my son has made one private vow: that if any brahmana requests anything of him in charity, he will give it. If you can tolerate this, you may take him at once." Thus addressed by the sage, Janamejaya replied, "My lord, so it shall be." Taking Somasrava as his priest, the king returned to his capital city and told his brothers, "I have chosen this young brahmana to be our royal priest, and he is to be respected as our teacher. Whatever he says must be done without question." Faithfully hearing his words, the king's brothers did exactly as told. Janamejaya, having thus instructed his brothers, then journeyed to the kingdom of Taksasila and brought it within the Kuru administration. During this period there lived a sage of the name Ayodadhaumya, who was teaching three disciples: Upamanyu, Aruni, and Veda. The teacher called upon one of his students, Aruni of Pancala, and instructed him "My dear boy, there is a breach in the dike. Go and close it." So ordered by his teacher, Aruni of Pancala went to the dike but could not close the breach. Anxiously pondering the problem, he finally thought of a solution. "So be it!" he said to himself. "I will do it!" And he at once climbed onto the dike, lay down in the breach, and held back the water with his own body. Some time later, the boy's teacher, Ayodadhaumya, asked his other disciples, "Where is Aruni of Pancala? Where did he go?" The students replied, "My lord, you told him, 'There is a breach in the dike. Go and close it!"' Thus addressed by his students, the teacher replied, "All right, then all of us will go there to find him." When the teacher arrived in the general area of the dike, he called out to his disciple, "O Aruni of Pancala, where are you? Come here, my son!" Hearing his teacher calling him, Aruni of Pancala at once got up from the dike, ran to his teacher, and stood before him, saying, "Here I am! I couldn't stop the water from coming over the dike, so I closed the breach with my own body. When I heard my master's voice, I came

immediately, and the water again burst through the dike. Yet I am here my lord, ready to serve you. Please instruct me." The teacher replied, "Because you immediately got up when you heard me calling and thus caused the water to burst through the dike, you will be known by the name Uddalaka, 'one who stood up and let the water burst through'." Having given him this name, the teacher then blessed his disciple, saying, "Because you always obey my instructions, you will achieve great fortune in life. You shall understand all the Vedas and all the Dharma-sastras, the great books of knowledge." Uddalaka earned his teacher's blessings by faithful service and was allowed to graduate from the school and go where he desired. Ayodadhaumya had another disciple named Upamanyu, whom he ordered as follows: "My dear son Upamanyu, you should take care of the cows." Accepting his teacher's instruction, Upamanyu herded the cows during the day, and at day's end he returned to his teacher's house, stood before him, and offered respectful obeisances. Seeing that he was corpulent, the teacher said, "My dear son Upamanyu, how do you maintain yourself? You seem quite heavy." The student replied to his teacher, "I maintain myself by begging alms." The teacher replied, "You are a student. You are not to utilize such alms without first offering them to me, your teacher." "So be it," said Upamanyu obediently, and again he went about herding the cows. Returning in the evening to his teacher's house, he stood before him and offered his respectful obeisances. But seeing that he was still rather fat, the teacher said, "My dear Upamanyu, I take all the alms which you beg, and there is nothing left over. How do you maintain yourself now?" Thus addressed by his teacher, Upamanyu replied, "My lord, I give you all that I beg in my first shift, and then I live on whatever I collect in my second shift. By this method I maintain myself." The teacher replied, "That is still not the proper way to serve your guru. You should beg once and offer the alms to your teacher. When you beg from the same people twice, you disturb their livelihood in order to get your own. You are much too anxious for food!" "So be it," said Upamanyu, and he returned to herding the cows. Coming to his teacher's house at the end of day, he stood before him and offered his respectful obeisances. Seeing that he was still quite heavy, his teacher again said to him, "I take all the alms that you beg, and you do not beg a second time, and still you are too fat. How do you maintain yourself?" Upamanyu replied to his teacher, "My dear Gurudeva, I maintain myself by drinking the milk of the cows." The teacher replied to him, "It is not correct for you, as a student, to utilize the milk of the cows without my permission." "So be it," said Upamanyu, promising that he would be more careful. He herded the cows and then came again to his teacher's house, standing before him and offering his respectful obeisances. The teacher noticed that his disciple was still too heavy and said to him, "You do not keep the alms you beg for yourself, you do not beg a second time, you do not drink the milk from the cows---and still you are too heavy! How do you maintain yourself now?" Thus addressed by his teacher, Upamanyu replied, "Sir, after the calves drink from their mother's teats, I drink the milky froth which the calves regurgitate."

The teacher replied, "The calves are very kind, and out of kindness toward you they spit out much more than they ought. You maintain yourself by disturbing the sustenance of the calves. Therefore you should not even drink the froth." "So be it," said Upamanyu, promising to take greater care. And he continued to herd the cows without any concern for eating. Forbidden by his teacher, he would not take a portion of his teacher's alms, nor would he beg for himself, drink the milk of his teacher's cows, or even take the froth left by the calves. Once as Upamanyu wandered in the forest afflicted with hunger, he ate the leaves of an arka tree. But the leaves were so acrid and acidic that they caused a terrible burning in his eyes that left Upamanyu blind. Having lost his sight, he began to grope about the forest and fell into an open well. When Upamanyu failed to return, his teacher said to the other students, "I've restricted Upamanyu in so many ways that he must have become angry, and therefore he doesn't return. He's been so long." Speaking thus, the teacher went to the forest and began to call Upamanyu, "Hello! Upamanyu! Where are you? My son, please come!" Hearing his teacher calling him, Upamanyu shouted back: "Teacher! Hello! It's me! I've fallen in a well! The teacher asked him, "How did you fall into the well?" The student replied, "I ate the leaves of an arka tree which blinded me; thus I fell into a well." The teacher replied to his student, "Please pray to the twin Asvins. They will give you back your sight, for they are the physicians of the demigods." Thus addressed by his teacher, Upamanyu began to pray to the two godly Asvins with the following hymns from the Rg Veda: "O twin Asvins, O ancient ones of wondrous luster who always precede us, shining and unlimited, I praise you with these words. Pure celestial beings of beautiful effulgence, O measureless beings, you range and dwell everywhere within these worlds. "Dear Nasatya and Dasra, with handsome noses you are like golden birds, victorious friends in time of need. Coming forth at dawn, you swiftly weave on fine looms the bright light of day. "Dear twin Asvins, to bring good fortune, by your strength you freed the swallowed quail. Such are your excellent deeds that those who stole the cows of dawn bow to your mystic potency. "Those 360 milking cows gave birth to a single calf and provided it milk, even though placed in different cow pens, and you Asvins took from them an enjoyable offering of hot milk. "Seven hundred spokes are fastened to one hub, and twenty other spokes rest upon the wheel's rim. Yet this undying wheel turns and turns without a rim. Dear Asvins, such expert mystic power adorns you. "The turning wheel is one, with twelve spokes fastened to six rim sections, and a single nectar-bearing axle fitted to the hub. The demigods who rule this world are addicted to that nectar. May the two Asvins not despair of us and thus release that nectar. "The virtuous Asvins broke open the mountain and released the hidden cows. By day their deed was seen and their strength celebrated. Indeed, they have won the nectar of Indra.

"You two Asvins first generate the ten directions, and as they individually separate and expand equally outward, the sages, gods, and human beings of the earth follow the path of those directions. "You then transform all the hues of the universe, and they in turn invest all things with variegated colors. Even the cosmic lights shine in accord with your arrangements of color. The gods respect it, as do human beings who act upon the earth. "O Nasatyas, Asvins, it is you whom I praise and the garland of blue lotuses that you wear. O Nasatyas, immortal upholders of truth, by your encouragement truth goes forth, even without the gods. "O youthful Asvins, may a man whose life is finished live again through these prayers. As a new-born child takes the mother's teat, so by submitting to you, who freed the cows, may we also live." When Upamanyu had thus glorified the Asvins, they came to him and said, "We are pleased with your sincere prayers, and to solve your problem we've brought you this medicinal cake. Now eat it." Thus addressed, Upamanyu replied, "You never speak lies, so I'm sure this cake actually has the power to remove my blindness. But I don't dare accept it without offering it first to my guru." The two Asvins replied, "In the past your teacher prayed to us, just as you did, and being pleased we awarded him a similar cake, which he accepted and ate without offering it to his guru. You also should accept and eat this cake in the exact same way your teacher did." Thus addressed, Upamanyu again replied to the Asvins, "Dear sirs, I beg your forgiveness, but I would not dare eat this cake without offering it first to my guru." The two Asvins replied, "You have pleased us by your great dedication to your guru. His teeth are dark like iron, but yours shall be golden. You shall regain your sight and achieve good fortune in life." Being thus addressed by the Asvins and regaining his sight, Upamanyu went at once to his teacher and respectfully greeted him, explaining all that had happened. The guru was pleased with his student and told him, "Just as the Asvins said, you shall achieve good fortune in life. All the Vedas will be revealed to you." Thus Upamanyu passed his guru's test. Ayodadhaumya had another disciple named Veda. One day the teacher instructed his student, "My dear son Veda, you should stay here for some time and serve in my house, and thus you will achieve good fortune." "So be it," said Veda, who then lived for a long time in the guru-kula, the guru's house, completely devoted to serving his spiritual master. Indeed, like a faithful ox yoked to a heavy load, Veda tolerated the miseries of heat and cold, hunger and thirst, and was never stubborn or discourteous. After much time had passed, Veda fully satisfied his guru, and by his guru's full satisfaction Veda achieved good fortune and perfect knowledge, having passed his guru's test. With his teacher's permission, Veda ended his long stay in the gurukula. Returning to his home, he entered the grhastha--asrama by accepting a wife and strictly following the religious principles for married life. Eventually, Veda took on three students of his own, but he was reluctant to order his disciples. He did not tell them say, "This work must be done," or "You

must serve your guru," for he knew intimately the hardship of living in the guru-kula, and he did not want to trouble his disciples by engaging them in service. After some time two kings, Janamejaya and Pausya, knowing Veda to be a qualified brahmana, both selected him as their royal priest to officiate at sacrifices. Thus one day, when Veda was about to depart to perform sacrificial duties for the kings, he requested his disciple Uttanka as follows: "My dear Uttanka, if anything is needed in my house while I'm away, I want you to arrange for it so that nothing is lacking." Having carefully instructed Uttanka, Veda departed and lived for some time away from home. Eager to serve his guru, Uttanka lived in his teacher's house faithfully executing his instructions. One day, the women of the community approached Uttanka and told him, "Your teacher's wife is in her fertile season. It is the time for her to beget a child, but her husband is far from home, and naturally she has become quite depressed about this situation. It is your duty, Uttanka, to help her conceive a child. [After all, you were ordered to provide whatever is needed.] You must do this for your guru's wife!" Thus addressed, Uttanka replied to the women, "Even if you women say so, I will not do the wrong thing. My teacher never said to me, 'You are now authorized to perform sinful activities."' Some time later Uttanka's teacher returned from his trip, and upon learning what Uttanka had done was very pleased with him. He said to his student, "Uttanka, my son, tell me what I can do for you. You served me so nicely in accord with religious principles, and thus our love for each other has grown even stronger. I give you permission to go, and I bless you to achieve all success in life." Thus addressed, Uttanka replied, "Please tell me what I can do to please you. As the authorities say, `If a person asks questions against religious principles, and another speaks against those same principles, hostility will arise between them and one of them will die.' "Although you have given me permission to return home, I want to do something for you. A disciple must make an offering to his guru after completing his studies." Thus addressed by his student, the teacher replied, "My dear son Uttanka, if that is how you feel, then you may stay a while longer." Soon after, Uttanka again approached his teacher and said, "Sir, please tell me, what I can offer that will please you?" The teacher replied, "My dear Uttanka, so many times you approach me to say, 'I must offer something to my guru.' All right, go to my wife and ask her, 'What can I offer you?' Whatever she requests, you may offer that." Uttanka went to the teacher's wife and said, "Respected lady, my teacher gave me permission to return home, and I wish to pay my debt to him by offering something that will also be pleasing to you. Please order me. What gift shall I offer to my guru?" The teacher's wife replied, "Go to King Pausya and beg from his queen the two earrings she is wearing. Four days hence there will be a religious ceremony, and I want to wear those earrings when I serve the brahmanas. Make this arrangement so that I look nice on that occasion, and you will achieve all good fortune." Uttanka at once departed for the kingdom of Pausya. As he went along the path he saw an extremely large man mounted on an extraordinarily large bull. The man then spoke to Uttanka, "Uttanka, you should eat the dung of this bull."

When addressed in this way, Uttanka did not want to comply. But the man spoke to him again, "Just eat it, Uttanka! Don't analyze the situation. Previously your own teacher ate this dung." Thus addressed, Uttanka said, "So be it!" and ate the dung and urine of the bull. Again he continued on to the land of King Pausya. When Uttanka arrived he found the king sitting, and therefore he approached him and greeted him respectfully by offering his blessings. He then said, "I come to you seeking a boon." The king respectfully greeted Uttanka and replied, "My lord, I am King Pausya. What may I do for you?" Uttanka said, "I have come on behalf of my guru to beg of you the two earrings your queen is now wearing. It would be most kind of you to give them to me." King Pausya replied, "Please go to my inner quarters and request them of the queen." Thus addressed, Uttanka entered those quarters but did not see the queen, so again he spoke to Pausya, "It is not right for you to treat me with lies. Your queen is not in the inner quarters, for I do not see her there." Thus addressed, Pausya replied, "Then you must be in an impure state. Remember if the last time you ate you failed to wash yourself properly. The queen cannot be seen by one who is in an impure state or by one who has not properly cleansed his body after eating. Since she is a chaste wife, she will not grant an audience to an unclean person." Uttanka thought for a moment and said, "Yes, it is a fact that after eating I quickly washed my mouth and hands as I was walking." Pausya replied, "Yes, this is precisely the point: a person who is walking cannot properly wash himself." "Yes, it is so," said Uttanka, and he sat down facing east.

ADI PARVA - CHAPTER 3a

Uttanka thoroughly washed his hands, feet, and mouth, silently sipped water three times, and wiped his face twice, meditating within his heart on purification. After purifying all his bodily apertures with pure water, he entered the women's quarters and saw the queen. Seeing Uttanka enter, the queen stood up and offered him her respectful greetings. "Welcome, my lord. Please tell me what I may do for you?" Uttanka replied, "I beg you to give me those two earrings for my guru. Kindly give them to me." Pleased by Uttanka's saintly demeanor and reflecting that such a worthy recipient should not be refused, the queen took off her earings and offered them to him. She then told him, "Taksaka, the king of serpents, is anxious to get these earrings, so please carry them with great care!" Uttanka replied to the queen, "My lady, rest assured. Taksaka, the king of serpents, is not able to attack me."

Having thus spoken to the queen, he took her permission and returned to King Pausya and said, "My dear King Pausya, I am satisfied now." King Pausya replied, "My lord, it has been a long time since a truly deserving visitor has come here. You are a qualified guest, and I want to take advantage of your presence and perform a sraddha ceremony to benefit my forefathers. Please stay with us a while." Uttanka replied, "I can stay for a short while. Right now I should like whatever food has already been prepared and offered to the Lord." The king agreed and fed him with food that was available. But Uttanka noticed that the food was cold and mixed with hairs, and finding it to be impure he said to the king, "Because you don't see that you are giving me contaminated food, which could seriously harm me, you shall become blind!" Pausya angrily replied, "Because you vilify pure food you will never have children!" Pausya then inspected the food and saw that it was impure. Having been prepared by a woman who had let down her hair, it was indeed mixed with hairs and was unclean. The king then begged Uttanka for mercy, "My Lord!" he cried, "It was in ignorance that we offered you cold food mixed with hairs. Please forgive me, don't make me blind!" Uttanka replied, "I do not speak in vain. You will go blind, but you shall quickly regain your sight. Now I should also be spared from your curse." Pausya replied, "I cannot take back my curse. My anger is still not appeased. Do you not know the famous proverb: `The heart of a brahmana is as soft as newly churned butter, though his speech is like a sharp-edged razor. But the opposite is true for a ksatriya warrior. His speech is as soft and pleasing as newly churned butter, but his heart is like the sharp edge of a razor'? That is a fact. Because my heart is sharp, I cannot adjust my curse. Now please leave my kingdom!" Uttanka replied, "It was you who gave me impure food, and still I was willing to forgive you and adjust my curse. When you cursed me, you said, `Because you vilify pure food, you will never have children,' but the food was in fact impure, so your curse will therefore not affect me. I think we have settled this matter." Saying this, Uttanka took the two earrings and departed. On the road he saw a naked mendicant approaching him, but at times he could see the mendicant and at times he could not. Placing the two earrings on the ground, Uttanka was about to drink some water when the mendicant rushed up, grabbed the earrings, and fled. Uttanka chased him and grabbed him, but the apparent mendicant relinquished his disguise and revealed his true form as Taksaka, king of the serpents. The snake ruler sped through a large hole in the earth and reached the land of the mighty Naga serpents, where he entered his own house. Uttanka pursued him through that very hole and reached the serpent realm, which seemed as though it were boundless, for it boasted hundreds of palaces and mansions, handsomely crowned with pinnacles and turrets and built in various styles. There were many recreational facilities, both large and small, and the serpent land was full of workplaces and sanctuaries. [Beholding what seemed to be a well-developed civilization, Uttanka decided to appeal to the Nagas through eloquent prayer in the hopes that they would quickly return the earrings.] Thus he approached them and spoke these verses: "The serpents, whose king is Airavata, shine forth in battle and pour down weapons, just as wind-driven clouds, ablaze with lightning, pour down their waters.

"Handsome, many-colored, and of checkered coils, those born of Airavata have shone like the sun in the heavens. "On the northern bank of the Ganges are many paths of the lordly Nagas. Who but their leader Airavata could hope to move so freely in the fiery blaze of the neighboring sun? "When the serpent king named Dhrtarastra goes out walking, 28,008 serpents accompany him. "To all whose elder brother is Airavata, to those privileged to go near him as well as those who stay off at a distance, I offer obeisances. "To retrieve the two earrings, I pray to Taksaka, son of Kadru, to him who dwelt at Kuruksetra and in the Khandava forest. "Taksaka and Asvasena always live together, and they dwell in Kuruksetra along the banks of the Iksumati River. "And Taksaka's youngest brother, known as Srutasena, lived in sacred Mahaddyuman, aspiring to lead the Nagas." After Uttanka had thus prayed to the Nagas but still did not get back the two earrings, he looked about him and wondered what he should do. He then beheld two women weaving a cloth they had mounted on a loom. In that loom were black and white threads. He also saw six boys turning a wheel that had twelve spokes, and he saw a handsome man mounted on a horse. Uttanka then prayed to all of them with the following verses composed of Vedic hymns: "Ever rolling round the pole star is the wheel of time, with its 360 spokes fixed in the center. Six boys keep it turning in divisions of 24. "The cosmos is formed like a loom upon which two young girls endlessly weave their black and white threads, tirelessly turning the cycles that bring forth all creatures and worlds. "To the master of the thunderbolt, guardian of the planets, slayer of Vrtra, destroyer of Namuci, the great soul who dresses himself in two dark garments, he who distinguishes truth from illusion, and who obtained for his mount the primordial steed who is born of the sea and empowered by Fire, to him I bow always, to the master of the cosmos, lord of the three worlds, who shatters the enemy's ramparts. My obeisances unto Indra!" When Uttanka finished his prayers, the man on the horse said to him, "You have pleased me by this prayer. How may I please you?" Uttanka replied, "May the Naga serpents come under my control." "Blow into this horse through his vital air," said the man, and as Uttanka blew into the horse every opening in its body poured out smoking flames that threatened to engulf the entire serpent kingdom. Frightened, bewildered, and humbled, Taksaka quickly grabbed the two earrings and emerged from his house and said to Uttanka, "Please sir, take these earrings." Uttanka took them back, but then he remembered, "Today is the special day when my teacher's wife wanted her gift. But I've come such a great distance, how can I possibly return in time?" Even as he was pondering, the man said to him, "Uttanka, mount this horse. He'll transport you in a moment to your teacher's house." Uttanka accepted the offer, and, mounting the horse, he returned to his teacher's home. His guru's wife had already taken her bath in preparation for the day's ceremony, and as she sat combing her hair she thought, "Uttanka has not yet returned," and made up her mind to curse him. Just then Uttanka entered and greeted his teacher's wife and presented her the two

earrings. She said to him, "Uttanka, you've come here just in time. Welcome, my child. I was set to curse you, but your good fortune is now assured and you will achieve great success in life." Uttanka then respectfully greeted his teacher, who said to him, "My dear Uttanka, welcome. What took you so long?" Uttanka replied, "Sir, Taksaka, the Naga king, disturbed my work, and I had to go to the land of the Nagas. There I saw two women weaving a cloth upon a loom that held black and white threads. What was that? I also saw six boys turning a twelve-spoked wheel. What could that have been? And I saw a man---who was he? What was that unusually large horse? Also, as I was traveling to the kingdom of Pausya I saw on the road a large bull and a man riding on its back. The man very politely said to me, `Uttanka, eat this bull's dung. After all, your teacher ate it.' "Because of that I accepted the bull dung. I would like to hear what all this means." Thus addressed, he teacher replied, "Those two women are Destiny and Fate, and the white and black threads are the days and nights. The six boys who turn the wheel are the six shortlived seasons, and the wheel itself is the cycle of a year, whose twelve months are the wheel's spokes. The handsome man is Parjanya, god of rain, and the horse is Agni, god of fire. "The bull you beheld while journeying to King Pausya's realm was the celestial elephant Airavata, and the man riding him was Lord Indra. The so-called dung you ate was actually nectar of the gods. You remained faithful, and by thus eating godly nectar you could not be defeated in the serpent realm. Indra is my friend, and by his mercy you recovered the earrings and returned safely. "Now, my dear student, you may go with my blessings. You shall attain good fortune." Uttanka thus received his teacher's permission to graduate; but he was still angry at Taksaka, and desiring to repay the offense he had suffered he departed for Hastinapura. Uttanka, a most competent brahmana, soon reached Hastinapura and went to meet King Janamejaya, who had just returned from complete victory in Taksasila. Uttanka saw the undefeated Kuru monarch surrounded on all sides by his ministers, and as he approached him Uttanka first offered traditional blessings for the king's continued victory over his foes, and then at just the right moment he spoke these words in a pleasing and articulate voice: "O best of kings, although there is an urgent duty to be done, out of childish innocence you, the finest of monarchs, are content to do something else." Being thus addressed the king bestowed full honor upon his guest and replied as follows: "By properly caring for all creatures, I fulfill my duties as a ruler. But please tell me if there is yet something to be done. O best of brahmanas, I am eager to hear your words." Thus addressed by that noble ruler of men, the noble sage, the best of pious men, then told the mighty monarch exactly what needed to be done. "O king of kings," said Uttanka, "it was Taksaka who killed your father, and you must now repay that wicked serpent. In my view the time has come to perform a duty that is sanctioned by Vedic principles. You must show your love and gratitude toward your father, who was a great soul. That evil-minded serpent bit your father, who had never offended him, and your father, the king, was felled like a tree struck by a thunderbolt. Taksaka is the lowest of serpents and is puffed--up with pride over his so-called strength. That sinful one dared to do what should never have been done when he bit your father, striking down a king who had upheld the noblest traditions of his saintly family, a king beyond all compare. Moreover, when Kasyapa tried to save your father from death, that sinful Taksaka turned him away.

"Maharaja, you must burn that sinner in the blazing fire of sacrifice! Let there be a snake sacrifice, and you shall be the one to perform it! O king, in this way you shall properly honor your father, and I shall attain something I very much desire. O sinless king, O ruler of the earth, when I was busily engaged in serving my guru, that wicked one, without reason, placed obstacles in my path." Hearing these words, a terrible anger toward Taksaka welled up within the king. As the offering of pure butter brings the fire of sacrifice to a blaze, so did the words of Uttanka inflame the fire of rage within the heart of Janamejaya. Anguished over his father's death, even in the presence of Uttanka the king asked his wise and elderly minsters about his father's passage to the spiritual abode. Indeed, when he heard from Uttanka about his father's death, that best of kings was overwhelmed with a bitter and searing grief.

ADI PARVA - CHAPTER 04 (5,6)

The son of Romaharsana, who was famous for having mastered the sacred histories called Puranas, approached the sages as they were assisting their leader Saunaka in his twelve--year sacrifice at Naimisaranya. Suta had worked hard to learn the Puranic histories, which he knew so well. Respectfully folding his hands, he said to the sages, "What do you desire to hear? On what shall I speak?" The sages replied, "Son of Romaharsana, we shall inquire about the highest truth. We are eager to hear topics that connect us with the Supreme, but let us wait for the exalted Saunaka, who is presently tending the sacrificial fire. He is fully conversant with spiritual topics, as well as topics relating to demigods, demons, human beings, snakes, and Gandharvas. Saunaka is the leader of our community at this sacrifice. He is a learned and expert brahmana, firm in his vows, wise, and a qualified teacher of Vedic scriptures such as the Aranyakas. He is honest, serene, austere, and fixed in regulated spiritual practice and is thus the most highly respected among all of us. Let us therefore first consider his preference in regards to our topic. When our teacher takes his honored seat, you may speak on whatever topic that most excellent brahmana requests." Suta Goswami replied: "So be it. When that illustrious guru takes his seat and inquires from me, I shall speak on variegated and sacred topics." Saunaka, the best of brahmanas, finished all his duties in their proper order and propitiated the demigods with the chanting of hymns and the forefathers with the offering of food. He forthwith approached the successful and enlightened sages, who with Suta Goswami in front were sitting on the sacrificial grounds. Seeing that the priests and assembly members, all of them strict in their vows, were properly seated, Saunaka, the leader of that saintly group, then took his seat and spoke to Suta Goswami.

ADI PARVA - CHAPTER 05

Saunaka said: Dear son, your father studied all the sacred histories. O son of Romaharsana, have you also studied them all? These ancient histories tell spiritual tales of the first generations of wise men and as such have been recounted since ancient times. We heard them in the past from your

father. Among all these histories, I would first like to hear about the dynasty of Bhrgu, the original brahmana. Please relate this story, for we are eager to hear from you. Suta Goswami said: O best of brahmanas, those histories that great sages like Vaisampayana carefully studied and recited in the past were also thoroughly studied by my father and indeed by myself. Hear, then, of that illustrious dynasty of Bhrgu, you who are a dear descendent of the same Bhrgu. Even the gods, led by Indra, pay tribute to that dynasty, as do Agni and the lords of the wind. I shall describe to you, great seer, the colorful history of the Bhrgu dynasty, as it is found in the ancient histories, O brahmana. The first descendent of Bhrgu was his own beloved son Cyavana. Cyavana's son and heir was the virtuous sage Pramati. Pramati then begot Ruru in the womb of his wife Ghrtaci, and from Ruru, who is your own great grandfather, the most virtuous Sunaka, master of the Vedas, took birth from the womb of Pramadvara. Sunaka was a learned and famous ascetic, the best of the enlightened sages. He was fully virtuous and always spoke the truth, for he was devout in his worship and self-controlled. Saunaka said: O son of a suta, how did Bhrgu's son, the great soul Cyavana, acquire his name, so well known everywhere? Kindly explain this to me. Suta Goswami said: Bhrgu had a greatly beloved wife, Puloma, in whom he conceived a son endowed with Bhrgu's own potency. O descendent of Bhrgu, as the child grew normally in the womb of Puloma, that respectable and religious wife who always treated others fairly, Bhrgu, great among the upholders of virtue, left her at home and went out to perform a royal consecration. While he was away, a demonic Raksasa also named Puloma came to his asrama. When he entered the asrama and beheld the faultless wife of Bhrgu, the Raksasa was overwhelmed by lust and lost his mind. Upon seeing the Raksasa arrive, the lovely Puloma welcomed him with typical forest fare like fruits and roots and other such eatables. But simply by looking at her, the Raksasa Puloma was excited and his heart was fully tormented by lust. O brahmana, he yearned to kidnAdi Parva - Chapter that faultless woman. Noticing the sacrificial fire ablaze on the sacred ground, the demon asked the blazing fire, "Tell me, Agni, whose wife is this? I ask you on your honor, O Fire, for you are the emblem of truth. Speak the truth to one who so inquires. I believe this lady of lovely complexion to be the very woman I once chose as my wife. But her father gave her away to Bhrgu, who improperly accepted her. If this shapely woman, who stands alone here, is indeed Bhrgu's wife, then you must declare it openly, for I wish to steal her from this asrama. My heart has always burned with rage because Bhrgu took that lovely-waisted woman who was first meant to be my wife." The Raksasa was not sure if the woman was actually Bhrgu's wife, and so again and again he entreated the blazing sacrificial fire, asking him the same question. "O Agni, you ever exist within all creatures as a witness to their piety and sin. O wise one, speak words of truth. Bhrgu falsely took away my intended wife, and if this is that same woman, then tell me so. You must declare the truth. As soon as I hear from you that she is truly Bhrgu's wife, I shall take her from this asrama before your very eyes, my dear sacred Fire. Now speak the truth!" Afraid to speak a lie, and fearing too of Bhrgu's curse, Fire began to speak, slowly and carefully, revealing the identity of Bhrgu's wife.

ADI PARVA - CHAPTER 06

[Although the demonic Raksasa insisted that Agni speak the truth, he himself cared nothing for Vedic principles and considered his own selfish will to be the highest law.] Suta Goswami said: Upon hearing Agni's statement the demon assumed the form of a huge boar and seized Bhrgu's wife with the speed of the mind and the strength of the wind. But as soon as he grabbed Puloma, her child rolled furiously out of her womb and thus became known as Cyavana, "the one who came forth." Simply seeing this powerful child rush forth from his mother's womb, the Raksasa burst into flames. Releasing Bhrgu's wife, he fell to the ground and burned to ashes. Shocked and aggrieved by this incident, the shapely Puloma quickly picked up Bhrgu's beloved child and ran. Lord Brahma himself, the grandfather of all the worlds, witnessed Bhrgu's faultless wife crying out, her eyes filled with tears, and he began to comfort that chaste young lady, whose teardrops, as they issued forth, formed a great river that followed her path. Seeing the river flowing along after her, Lord Brahma named it "Bride's Brook," in the place where it ran towards the future asrama of her son Cyavana. Thus Cyavana, the powerful son of Bhrgu, was born. Upon seeing his son Cyavana and his furious wife, Bhrgu too became angry and asked his faithful Puloma, "When that Raksasa decided to steal you, who told him your name? O sweet-smiling one, the demon surely did not know that you were my wife. Tell me the truth. Who revealed your identity? My anger is such that I wish to curse him this very moment! Who is that person who does not fear my curse? Who committed this offense?" Puloma said: My lord, it was Agni who surrendered me to the Raksasa. As I cried out like a kurari bird, the Raksasa led me away. I was saved only by this son of yours. By his power, the demon let go of me as he burned to ashes and fell dead on the earth. Suta Goswami said: Hearing this from Puloma, a terrible wrath took hold of Bhrgu Muni, and he cursed Agni, the god of fire, declaring, "You, Fire, shall eat all things!"

ADI PARVA - CHAPTER 07 (08)

Suta Goswami continued: Cursed by Bhrgu, Agni too grew angry, and spoke these words: "Brahmana! Why have you committed such a reckless act against me, when I strove to follow the law and spoke the truth impartially? When questioned, I spoke the facts. What, then, is my crime? A witness who knowingly speaks lies when questioned ruins seven generations of his family, past and future. And one who knows the truth in a matter of duty, and even knowing does not speak, is tainted by that very sin (of duplicity) without a doubt. "I also have the power to curse you, but I am bound to honor brahmanas. Although you already know it, I shall clearly explain the situation. Please listen carefully.

"By my mystic potency I divide myself into many flames, and thus I am present in various forms of religious sacrifices, such as the Agni-hotra, Satra, Makha, and in other rituals and ceremonies. Thus even the demigods and forefathers are satisfied by offerings of clarified butter consumed within my flames, following the Vedic rites. "All the hosts of demigods and forefathers are venerable authorities in this world. Thus religious offerings on the new moon and full moon days are meant for both the gods and the forefathers, for they are generally worshiped as one, but are worshiped separately on the moon days. And even the demigods and forefathers always make offerings through me, hence I am considered to be the mouth of the thirty principle demigods and the forefathers. "The forefathers are offered sacrifice on the new moon day, and the demigods on the full moon day, and through my mouth they consume offerings of clarified butter. How, then, can my mouth eat all things, clean and unclean?" Reflecting on the matter, Agni withdrew himself from all the obligatory religious sacrifices and rituals, including the Agni-hotra. There was thus no chanting of the sacred Om, Vasat, Svadha, and Svaha mantrasup6 \chftn rootnote rs20 rs18up6 \chftn mantra: a transcendental sound or Vedic hymn. And thus without Agni all creatures became very aggrieved. The sages, who grew very disturbed, then went to the demigods and spoke: "Now that fire is lost, religious processes have collapsed, and thus the three worlds, blameless in this matter, are falling to ruin. Do what needs to be done while we still have time." The sages and gods then approached Lord Brahma and delivered the news of the curse on Agni and his withdrawal from religious ceremonies. "O exalted one," they said, "Bhrgu has cursed Agni without reason. How can Agni, the mouth of the demigods, be cursed to eat all things? It is Agni who eats the first portion of that which the whole world offers in sacrifice." Hearing their speech, Brahma, the creator, called Agni and spoke to him these gentle and immortal words, meant for the welfare of the world: "You are the fountain of all planets and You are their end. You sustain the three worlds and set the sacred rites in motion. O lord of the world, please act so that religious ceremonies are not cut off. Being a universal controller and the consumer of sacrificial offerings, why should you now be so confused? You represent purity in this world, and you pervade all creatures. You shall not eat all things with all your bodies. In your manifestation as a gross material ingredient, O blazing lord, your flames will burn all things. But as the sun purifies all things by the touch of its rays, similarly all that you burn by your flames shall become pure. "O Fire of awesome potency, with that same potency, please make the sage's curse come true, O mighty one. Accept and consume the demigods' portion and your own when properly offered through your mouth in sacrifice." "So be it!" replied Agni to the grandsire, and he departed to execute the instruction of the supreme demigod. The gods and sages happily departed, and all the sages began to perform the essential religious processes, just as they had before. The gods in heaven and all the earthly communities rejoiced. And Agni, his impurity cleansed, experienced the greatest happiness. Such is the very ancient history that arose from the cursing of Agni, the destruction of the demon Puloma, and the birth of the sage Cyavana.

ADI PARVA - CHAPTER 08

Suta Goswami said:

Cyavana, the son of Bhrgu, begot in the womb of Sukanya the great soul Pramati of fiery power. Pramati in turn begot Ruru in the womb of Ghrtaci, and Ruru begot Sanuka upon his wife Pramadvara. Dear brahmana, I shall describe in detail the activities of the greatly powerful Ruru. Please hear the story to its conclusion. Once there was a noble sage of tremendous austerity and wisdom who was always dedicated to the welfare of all creatures. His name was Sthulakesa, or "one of coarse hair." At that time, O learned sage, the Gandharva king Visvavasu was known to have had intercourse with the celestial Menaka, who abandoned the infant born to her in due course of time. Leaving her infant daughter on a riverbank near the asrama of Sthulakesa, Menaka departed. That great and mighty sage saw the infant girl shining with the beauty of a young goddess as she lay helpless and uncared for on the deserted riverbank. Seeing the child in such a condition, that best of brahmanas Sthulakesa was filled with compassion and took the child home and cared for her at his asrama until she grew into a shapely and beautiful young woman. Recognizing her to be the most enchanting of women, endowed with full beauty and character, the great sage named his daughter Pramadvara, "the finest of charming ladies." The religious Ruru beheld Pramadvara at Sthulakesa's asrama and fell completely in love with her. Together with his friends, he encouraged his father to request the girl's hand, and thus Pramati went to see the famous Sthulakesa. The sage awarded his daughter Pramadvara to Ruru and immediately set the wedding date for the time when the moon passes through the constellation known as as Uttara-phalguni, a date known to confer happiness upon lovers. A few days before the wedding, the young bride of lovely complexion, while playing with her girlfriends, did not see a sleeping snake stretched out before her. Thus impelled by time and destined to die, she trampled it with her foot, and the serpent, likewise driven by deadly time, plunged its venom-smeared fangs deep into the body of that most careless girl. No sooner bitten, she fell to the ground unconscious and lifeless. She who had possessed such a beautiful form was now unattractive to look upon. But as she lay on the earth, lost in dreamless sleep, the tender-waisted virgin, felled by a serpent's venom, again became most beautiful. Her own father and other ascetics saw her there, fallen and unmoving on the earth yet somehow bright like a lotus. Then all the important brahmanas, deeply compassionate, quickly assembled there. Svastyatreya, Mahajanu, Kusika, Sankhamekhala, Bharadvaja, Kaunakutsa, Arstisena, Gautama, Pramati with his son, and other forest dwellers all arrived on the spot. Seeing the lifeless young girl, felled by a serpent's poison, they cried out in heartfelt grief, and Ruru fled in anguish.

ADI PARVA - CHAPTER 09 (10,11,12)

Suta Goswami continued: As the brahmanas sat there together, Ruru went deep into the forest and cried out in pain. Griefstricken and wailing piteously again and again, Ruru remembered his beloved Pramadvara and spoke these mournful words: "That delicate girl who lies on the earth arouses such grief in me and in all her relatives! What pain is there beyond this? If I have given charity in my life and practiced austerities, or indeed if ever I properly worshiped my elders and teachers, then by all the merit I possess let my beloved come back to life. From my very birth I have controlled myself and remained faithful to my vows, so in return for all that, may my lovely Pramadvara rise up once more on this very day." A messenger of the gods then spoke:

O Ruru, the words you speak out of sorrow are in vain, O virtuous one, for a mortal whose lifetime has passed can have no extension of that life. The life of that poor girl, born of a Gandharva and an Apsara, is now gone. Therefore, my dear son, do not in any way abandon your mind to grief. Nevertheless, the gods, who are great souls, have already arranged a solution to this problem, and if you accept it you will regain Pramadvara. Ruru said: What solution have the gods arranged? Tell me in truth, O sky-traveler, and I shall do as you say. You must help me! The messenger of the gods said: O Ruru, scion of Bhrgu, offer half of your own life to that girl, and your bride Pramadvara shall again rise up. Ruru said: O most excellent sky-traveller, I do hereby offer half my life to this chaste girl, so finely dressed in the garments of love. Now please let my dear one arise! Suta Goswami said: Thereupon the Gandharva king and the celestial messenger, both most noble souls, approached the Lord of Justice and spoke to him these words: "O Lord of Justice, if you so approve, may Ruru's fair and noble wife Pramadvara, though dead, arise again with half of Ruru's duration of life." The Lord of Justice said: Messenger of the gods, if you so desire then may Pramadvara, the wife of Ruru, awaken endowed with half the duration of his life. Suta Goswami said: As soon as the Lord of Justice had thus spoken, the lovely and chaste young Pramadvara arose as if from sleep, endowed with half of Ruru's life. In fact, through his austerities, the very powerful Ruru had accumulated an excessive duration of life, and thus it was pre-ordained (by the cosmic rulers) that in the future his life would be diminished by half for his wife's sake. On the eagerly awaited day the fathers of the bride and groom happily performed the marriage and rejoiced, each wishing the other well. After so much anguish, Ruru, obtained a wife who was as delicate as the filaments of a lotus. Remembering his pain, he vowed with firm determination to annihilate the snakes for their crooked ways. Any snake he saw filled him with cold fury, and picking up a weapon, he would always kill any snake that came within his range. Once the learned brahmana Ruru, having come to a great forest, saw lying before him an aged lizard. Raising a stick like the staff of Death, the furious brahmana struck the lizard, but the lizard cried out, "I've done you no wrong today, ascetic! Why then are you so enraged? Why angrily strike me, you whose wealth is austerity?"

ADI PARVA - CHAPTER 10

Ruru said: My wife, whom I hold as dear to me as my own life, was once bitten by a snake, and thereafter I uttered this terrible vow: "I swear that I shall kill any snake I see!" Therefore I am going to kill you now. You shall give up your life!

The lizard replied: O brahmana, snakes that bite human beings are a different species altogether. You should not attack lizards, thinking them to be serpents. Lizards and snakes share the same troubles, but their purposes are different. They share identical sorrows, but their pleasures are different. You should therefore recognize the principles of justice and refrain from attacking lizards. Suta Goswami said: When Ruru heard these words, he thought the lizard to be a sage in disguise and became quite wary of striking it. In a most conciliatory manner, the exalted Ruru said to the lizard, "O reptile, kindly tell me who you really are dressed in this lizard's body." The lizard said: Formerly, Ruru, I was a sage named Sahasrapat, but because of a brahmana's curse I was forced to accept the body of a lizard. Ruru said: O excellent reptile, why was that brahmana so angry that he cursed you? And for how long must you retain this body?

ADI PARVA - CHAPTER 11

The lizard said: Once, dear friend, I had a brahmana friend named Khagama, who was accustomed to speaking sharply, being full of strength from his austerities. One day, while we were both still in our youth, I playfully fashioned a snake out of straw, and as Khagama sat absorbed in a fire sacrifice I frightened him with it, and he fainted away on the spot. My friend was a true ascetic who ever spoke the truth, being terribly strict in his vows, and thus when he regained consciousness his anger nearly burned me to ashes. "Because you made this impotent snake just to frighten me," he raged, "so by my anger become yourself an impotent snake!" O ascetic, my heart was in utter turmoil, for I knew well the power of his austerities. In great confusion I stood before him, devastated, my hands folded in submission. "My friend," I cried, "whatever I did to you was just to have a laugh; it was only a joke. O brahmana, you must forgive me! I beg you to take back your curse!" Seeing that my mind was lost in fear, he sighed deeply again and again, and in much anxiety said to me, "That which I have already spoken can never prove false. It shall come to pass regardless. But hear from me, you who are strict in your vows, that which I now speak. May these words remain in your heart, for you are a fellow ascetic whose only wealth is austerity. "There shall arise from Pramati a righteous son named Ruru. Upon seeing him, you shall be quickly freed of this curse." You are that very Ruru, the righteous son of Pramati, and in fact (even as I speak) I have now regained my original form. I will tell you then, for your own happiness, that nonaggression is the highest moral law for all living beings. A brahmana, therefore, should never injure any living thing. My friend, the scriptures declare emphatically that a brahmana is born in this world to be always kind to others, to learn the Veda and its supplements, and to lead all creatures to freedom from fear. The duty of a warrior is not at all prescribed for you, because a warrior

must wield the rod of punishment, spell dread for the wicked, and physically protect all creatures. Hear from me, O virtuous Ruru, about the actual work of a ksatriya. In the past King Janamejaya was attempting to kill all the snakes in a sacrifice until finally the terrified serpents were saved by none other than a brahmana, who was powerfully austere and in full command of the Vedas and their supplements. The name of that sage was Astika, O excellent brahmana.

ADI PARVA - CHAPTER 12

Ruru said: O best of the twice-born, how did King Janamejaya kill the snakes, and for what reason were they killed? Tell me also for what reason the brahmana Astika saved the serpents. I want to hear the whole story. The sage said: You shall hear all of the great story of Astika, O Ruru, from the brahmanas who narrate it. Suta Goswami said: Thus speaking, the sage vanished. Anxious to find the sage, Ruru ran all about the forest searching, until at last he fell exhausted upon the earth and slept. When he awoke, he returned home and narrated the incident to his father and asked for an explanation. Ruru's father, when thus requested, explained the entire story.

ADI PARVA - CHAPTER 13,14

Saunaka said: Please tell me why that tiger among kings, Maharaja Janamejaya, tried to kill all the snakes in a snake sacrifice. And why did that excellent chanter of mantras, Astika, the best of the twice-born, liberate the snakes from the sacrificial fire? Whose son was that king who performed the snake sacrifice? And please tell me whose son was Astika, the best of the twiceborn? Suta Goswami said: O best of speakers, hear from me the great story of Astika, in which all your questions will be fully answered. Saunaka said: I want to hear in detail this fascinating story of Astika, the illustrious brahmana of old. Suta Goswami said: The elders who dwell here in Naimisaranya relate this ancient history narrated by Srila Vyasa. My own father, Romaharsana Suta, a learned disciple of Vyasa, formerly narrated this story at the request of the brahmanas. Because you have similarly requested me, Saunaka, I will narrate the story of Astika exactly as I heard it.

Astika's father was a powerful sage, equal in strength to the praja-patis, the progenitors who rule mankind. He was celibate, strictly controlling his senses, and he always engaged in performing severe austerities. Known as Jaratkaru, he elevated his seminal power and nourished his brain, thus becoming a great sage. This eminent religious scholar, unflinching in his vows, was a descendant of the family of Yayavara. Once while walking about he saw his own forefathers hanging upside down over a great hole. Seeing them in such a condition, Jaratkaru asked, "Who are you, dear sirs, and why are you hanging face down over this hole? You are held by a mere clump of grass, which is being eaten away on all sides by an elusive rat who always stays in the hole." The forefathers said: We are the Yayavaras, sages strict in our vows. By the destruction of our family line, O brahmana, we are now forced to enter into the earth. Our last living descendant is known as Jaratkaru, but we are so unfortunate that our unlucky descendent cares only for the ascetic life. That foolish one does not want to take a wife and beget good children, preferring rather to allow our family line to perish.up6 \chftn rootnote rs20 rs18up6 \chftn Good children are necessary to continue the family line to ensure that pinda or santified food will be offered to those forefathers who, due to sinful activities, are residing in ghostly bodies or in hell. By offering them food and water which has been first offered to Visnu, they are released from their suffering condition. If there are no children to make this offering then the forefathers must suffer fully the reactions to their activities. Therefore we are hanging over this hole. Because of such a guardian of our family tradition we must hang here helpless like common criminals. Who are you, noble sir, and why do you worry about us as if you were our own kin? We want to know, dear brahmana, who are you who stands here before us? Why should you be so kind to wretched persons like us? Jaratkaru said: You are indeed my own forebears---my fathers and grandfathers. Tell me what I may do for you now, for I myself am Jaratkaru! The forefathers said: For your own sake and for ours as well, strive with great effort, dear boy, to preserve our family line. That, O lord, is your actual duty. In this world, O son, neither by the fruits of virtue nor by heaps of austerities can one attain the rewards earned by the parents of good children. Dear child, by our order, put all your effort into finding a wife and make up your mind to continue our family. That for us is the highest benefit. Jaratkaru said: Although my mind has always been fixed on never taking a wife, for your welfare I will marry. I shall do so, however, only if I find a wife under certain conditions, and not otherwise. I shall accept with proper rites a virgin girl bearing my same name and only one who is happily given by her family in charity. I doubt that anyone would entrust a wife to one as poor as I am. But if someone will do it, I shall accept the offering of alms. My dear forefathers, I shall continuously endeavor to find a wife according to this stipulation, and not otherwise. Surely a child born from such a marriage will deliver all of you. Attaining then the eternal abode, may my forefathers rejoice! Suta Goswami said: That brahmana, strict in his vows, then wandered about the earth searching for a wife with whom to share a home. But he could not find a suitable woman. Once, entering a forest and recalling the words of his forefathers, he slowly cried out three times, "I am begging a wife in charity!"

At that time, the serpent Vasuki offered his sister to Jaratkaru, but he did not accept her, naturally assuming that she had a different name. "I can only take a wife who has my same name and who is offered freely," thought the great soul Jaratkaru, his mind fixed. The very wise ascetic then said to Vasuki, "Tell me the truth, O serpent, what is your sister's name?" Vasuki said: My dear Jaratkaru, Jaratkaru is also the name of my young sister, whom we have been keeping for you. O best of the twice-born, please accept her! Suta Goswami said: O best of Vedic scholars, the snakes had been cursed earlier by their mother, who had declared, "Driven by the wind, the sacred fire shall burn you all at Janamejaya's sacrifice." To appease that same curse the greatest of the serpents presented his sister to the ascetic sage, who faithfully kept his vows. And thus Jaratkaru married her according to the authorized rites. A son of the name Astika was born of the woman and her exalted husband. That greatsouled child was to become both an ascetic and a great master of the Vedic scriptures. Fairminded and equal to all, he drove away his parents' fear. We hear from authorities that long, long after the race of snakes had been cursed by their own mother, the descendant of Pandu, King Janamejaya, commenced a great offering known as the Sacrifice of Snakes. But when the sacrifice meant to annihilate all serpents was proceeding, the widely celebrated Astika freed the snakes from their curse. He saved the Nagas, his maternal uncles, and many other snakes who were related to him through his mother, and he also rescued his father's relatives by continuing their family line. By his austerities, his religious vows, and his profound Vedic studies, he became free of his many obligations. He satisfied the demigods with sacrifices of diverse remuneration, the sages by his celibacy and study, and his forefathers with progeny. Having removed the heavy burden carried by his forefathers, Jaratkaru, resolute of vow, thereafter accompanied them to the heavenly planets. Having thus obtained Astika as his son and having accumulated unequalled religious merit, the thoughtful Jaratkaru went to the heavenly abode after a very long life. Thus have I duly recounted the story of Astika. O tiger of the Bhrgus, what is to be narrated next?

ADI PARVA - CHAPTER 14

Saunaka said: O Suta, please recite again in detail this story of the intelligent saint Astika for we yearn to hear it. You recite these histories so nicely and with such graceful sounds and language that we are all very pleased, my son, with your presentation. You are a gentle man and speak just like your father. Indeed, your sire spoke in a way that always satisfied our desire to hear. So now, please speak as your father did! Suta Goswami continued: O long-lived Saunaka, I shall tell you the story of Astika exactly as my father recited it in my presence. Long ago, in the godly millennium, Prajapati Daksa had two brilliant and sinless daughters, amazing sisters who were gifted with great beauty. Named Kadru and Vinata, they both became wives of the primordial sage Kasyapa, a husband who was equal in glory to the Prajapati. Being pleased with his religious wive, Kasyapa, with much happines, offered them both a boon. Hearing of Kasyapa's joyful intention to let them choose an extraordinary boon, the two excellent women felt an incomparable joy.

Kadru chose to create one thousand serpent sons, all of equal strength, and Vinata hankered to have two sons who would exceed all of Kadru's sons in stamina, strength, valor, and spiritual influence. Her husband awarded her only one and a half of these desired sons, knowing that she could not have more. Vinata then said to Kasyapa, "Let me have at least one superior son." Vinata felt that her purpose was satisfied and that somehow both sons would be of superior strength. Kadru too felt her purpose fulfilled, since she would have one thousand sons of equal prowess. Both wives were delighted with their boons. Then Kasyapa, that mighty ascetic, urging them to carry their embryos with utmost care, retired to the forest. After a long time Kadru produced one thousand eggs, O leader of brahmanas, and Vinata produced two eggs. Their delighted assistants placed the two sisters' eggs in moist vessels, where they remained for five hunred years. When the years had passed, the sons of Kadru hatched from their eggs, but from Vinata's two eggs her two sons were not to be seen. That austere and godly woman, anxious to have children, was ashamed. Thus Vinata broke open one egg and saw therein her son. Authorities say that the upper half of the child's body was fully developed, but the lower half was not yet well formed. Furious that his natural growth had been thus interrupted, the son cursed his mother, Vinata: "You were so greedy for a son, mother, that you have caused me to be deformed and weak. Therefore you shall lose your freedom and for five hunred years remain the maidservant of the very woman you sought to rival. Your other son will free you from servitude---that is, mother, if you don't break his egg and ruin his body and limbs, as you did mine. If you truly desire to get a son of unique prowess, then you must patiently await his birth, which will come after another five hunred years." Having thus cursed his mother, Vinata, the son flew into outer space, where he is always seen, O brahmana, as Aruna, the reddish light of dawn. In due course of time the mighty Garuda, consumer of snakes, took birth. As soon as he appeared, O tiger of the Bhrgus, he left Vinata and flew up into the sky, famished, ready to take his meal of eatables as ordained by the creator.

AP15 (16) Suta Goswami continued: O sage rich in austerity, at this time the two sisters saw coming towards them the stallion Uccaihsrava, whom all the gods joyfully honor, the supreme jewel among horses, born from the churning of nectar. That ageless celestial steed, who bore all the auspicious marks, was beautiful and immensely powerful, indeed the finest of horses and the best of the swift. Saunaka said: How and where did the demigods churn this nectar from which the king of horses, of such unusual strength and luster, took birth? Please tell us! Suta Goswami replied: There is a glowing mountain called Meru, which is bathed in its own radiance. Fine beyond all other mountains, it subdues the sun's own light with its dazzling golden peaks. Indeed, it is like a wondrous golden ornament. Popular with gods and Gandharvas, it is immeasurable and can be approached only by those who are abundantly righteous. Awesome beasts of prey

frequent that great mountain, and heavenly herbs illumine it. Standing tall, it spreads up and over the vault of heaven. Unattainable by most, lying beyond even their imagination, this mountain, rich in rivers and forests, resounds with the songs of the most charming varieties of birds. Scaling its bright and gem-studded peak, which rises almost forever upward, all the mighty demigods once met atop the Meru Mount. The inhabitants of heaven came together and, seated in council, began to discuss how they might obtain the celestial nectar. To evoke blessings on their cause they rigidly observed religious rules and austerities. As the gods thus meditated and discussed the matter in every conceivable way, the Supreme Lord Narayana spoke to Lord Brahma: "The demigods and demons together must churn the waters of the ocean basin, for only when the great ocean is churned will the immortal nectar come forth. Churn the ocean, O gods, and you will certainly obtain every healing herb and all manner of jewels, and in the end you shall have nectar."

ADI PARVA - CHAPTER 16

Suta Goswami said: Having decided to use the Mandara Mountain as a churning rod, the gods thereupon went to that excellent mountain, which was adorned with soaring peaks and crowds of towering clouds. Lush with tangled creepers, vibrating with the songs of many types of birds, and alive with many species of tusked and toothy beasts, Mandara mountain was a popular resort for the Kinnaras, Apsaras, and even the gods themselves. It stretches up to a height of eleven thousand yojanas, or eighty-eight thousand miles, and its foundations extend just as many miles below the earth. The demigods wanted to take that mountain to use as a churning rod, but together they could not lift it. So they approached the seated Lord Visnu and Lord Brahma and said to them, "May you two Lords kindly fix your good minds on our ultimate welfare, and for our sake let an effort be made to lift Mandara Mountain!" "So be it!" said Lord Visnu, and Lord Brahma agreed, O Bhargava. Encouraged by Lord Brahma and ordered by Lord Narayana, the mighty Ananta then rose up to assume the great task. O brahmana, by His own strength the mighty Ananta lifted up that lord of mountains with all its forests and forest creatures. The gods then accompanied Lord Ananta to the ocean and said to the mighty sea, "We shall churn your waters to obtain immortal nectar." The lord of waters replied, "If you save me a portion of the nectar I shall be able to tolerate the heavy pounding of the twisting churning rod, Mount Mandara." The gods and demons together then said to the tortoise king, Akupara, "the unlimited," "You, sir, should kindly serve as the resting place for Mount Mandara." The tortoise agreed and freely offered his back. Lord Indra then pressed down the mountain's peak with a tool, and fashioning Mount Mandara into a churning rod and using the celestial serpent Vasuki as a churning rope, the gods began to churn the vast waters of the sea. The Daityas and Danavas were also anxious to drink the nectar, O brahmana, and thus they too began to churn. The great demons held one end of Vasuki, the king of serpents, and, joining together, the demigods stood at the tail. Lord Ananta, a plenary expansion of the Personality of Godhead, stood by Lord Narayana, who is also a plenary manifestation of the Supreme Godhead. Again and again Lord Ananta lifted the serpent's head and threw it down. Being forcefully pulled up and down by the demigods as well, Vasuki repeatedly belched fire and smoke. The billows of smoke turned into clouds and poured rain and lightning upon the demigods, who were already weak from the heat

of their labors. From the highest peak on the mountain, showers of flowers rained down and scattered garlands everywhere, on gods and demons alike. Then, as the gods and demons churned the ocean with Mount Mandara, a deep sound arose from within the sea like the mighty rumbling of thunder in the clouds. All manner of sealife were crushed by the great mountain, and by the hundreds they gave up their bodies in the nectar-filled sea. Yet, by the strength of that mountain, which had been touched and lifted by the Supreme Lord Ananta, varieties of sea creatures (otherwise condemned to dwell in lower species of life) were freed of their dull acquatic bodies. As the mountain continued to whirl, huge trees, stocked with birds, crashed into one another and tumbled down from its peaks. The friction from the falling trees generated a fire, whose swift tongues of flame swarmed Mandara Mountain like electric bolts of lightning surrounding bluish rainclouds. The fire burned even the mighty elephants and lions, who fled its flames. All kinds of creatures gave up their mortal bodies in that blaze. As the fire burned all around, the best of the demigods, Lord Indra, extinguished it with rain showers. Thereupon, varieties of herbal juices and resins from mighty trees flowed from Mount Mandara into the ocean. Indeed from the milk of these juices, endowed with the virility of nectar, and from the flowing of molten gold, the gods would attain immortal status. But now the water of the ocean mixed with the finest of juices and turned into milk, and from that milk came butter. The demigods then spoke to Lord Brahma, the boon-giver, who was sitting before them, "We are utterly exhausted, and still the divine nectar does not come out of the sea. Except for God, Narayana, all of us, including the Daityas and the strongest Nagas, have no more strength. We have been churning the ocean for so very long." Brahma then spoke these words to Lord Narayana, "My dear Lord Visnu, please grant them strength, for You are their only shelter." Lord Visnu replied: I do hereby grant strength to all who have seriously undertaken this task. Let everyone shake the waters! Let everyone whirl the Mandara Mountain round! Suta Goswami said: Hearing the words of Lord Narayana, everyone's strength was renewed, and, joining together, they powerfully churned the milk of the great ocean. Thereupon the cool-rayed moon, shining with a sublime effulgence, rose up from the ocean like a second sun with hundreds and thousands of rays. Next the Goddess of Fortune, clad in white garments, arose from the clarified butter of the milk ocean, and then the goddess Liquor, and then a swift white steed. And the divine Kaustubha gem, gorgeous and radiant, was born from the nectar, meant for the chest of Lord Narayana. The Goddess of Fortune, the goddess of Liquor, the moon, and the white horse, who was as fast as the mind, all went on the path of the sun, to where the gods stood. Then the handsome Lord Dhanvantari rose up from the ocean carrying a white Kamandalu pot, which held the immortal nectar. Seeing this great wonder, loud shouts arose from the demons. "It's mine! It's mine!" they cried, clamoring for the nectar, but Lord Narayana engaged His mystic potency and assumed a stunningly beautiful feminine form and boldly went amid the demons. The Lord's enchanting feminine incarnation, Mohini-murti, bewildered the minds of the demons, and thus all the Daityas and Danavas became so attached to Her that without hestiation they presented Her the nectar.

ADI PARVA - CHAPTER 17

Suta Goswami said: -[Then, realizing they had been tricked,] the allied Daityas and Danavas grabbed their finest shields and different kinds of weapons and rushed the demigods. But the almighty Godhead, Visnu, having removed the nectar from the best of the Danavas, successfully held it with the help of Nara (the Lord's eternal friend and devotee), and the hosts of demigods, having obtained the immortal nectar from the hands of the Lord, drank it in the midst of a bewildering uproar. Yet as the demigods drank the nectar they had longed for, the Danava Rahu, disguised as a demigod, also began gulping it down. When the nectar reached the Danava's throat, the Sun and Moon, anxious to save the demigods, sounded the alarm. Even as Rahu imbibed the nectar, therefore, the blessed Lord, who wields the disc weapon, forcefully sliced off his decorated head with that whirling disc. The great head of the Danava, severed by the disc, fell to the ground like a granite mountain peak, shaking the earth's surface. Since that time, there has existed a persistent enmity between Rahu's head, which subsequently became a planet in the sky, and the Sun and Moon. Thus even to the present day, during lunar and solar eclipses, the planet Rahu is attempting to swallow his two longstanding rivals. Lord Hari Himself then relinquished His unique feminine form and in His original spiritual body caused the Danavas to shake and tremble with His many awesome weapons. Near the ocean's shore a great battle, more frightening than any other, then ensued between the gods and the demons. Broad-bladed missles and razor-barbed darts fell in cascades by the thousands and found their marks. So also did razor-tipped javelins, swords, knives, and variegated tools of destruction. Slashed by the Lord's disc and wounded by swords, spears, and clubs, the Asuras fell to the ground, vomiting blood profusely. In that ferocious fight, trident--severed heads fell continuously on the battlefield like streams of molten gold. The stalwart demons, their limbs smeared with blood, lay crushed on the battlefield like mountain peaks oozing the dyes and pigments of minerals. Cries of distress arose everywhere as the foes cut each other to pieces with slashing weapons beneath a reddened sun. As they slayed one another on the battlefield with bronze and iron bludgeons, and at close quarters with fists, the uproar ascended to the heavens. "Cut them! Pierce him! Rush them! Bring them down! Charge now!" were the terrifying sounds heard all around. Just as the battle reached its deadliest and most tumultuous intensity, Lords Nara and Narayana charged into the fray. Lord Visnu, Narayana, seeing his blessed devotee Nara wield his celestial bow, at once invoked His own disc, which devastates the demons. No sooner did He remember His weapon, than there came from the sky a second sun, the great light of the disc, the razor-rimmed Sudarsana, tormenting the foe, awesome, invincible, and supreme. It entered the Lord's infallible hand, the flaming disc of terrifying effulgence, and with His arms, like the trunks of elephants, the Lord released it. It hovered eerily in the air, shining greatly, then suddenly rushed with heart-stopping speed into the thickest ranks of the enemy and shattered them to oblivion. Sudarsana Cakra shone like death's own special blaze. Again and again it fiercely fell upon the foe and ripped to shreds by the thousands the demonic offspring of Diti and Danu. For in this battle it sprang from the hand of the Supreme Personality Himself.

All around it burned and licked like fire and forcibly cut down the demonic legions. Hurtling through sky and earth like a luminous spectre, the Cakra drank the blood of battle. Still the demons would not relent, and with their awesome strength they took to the skies, wherein they shone like white clouds, and punished the gods by hurling mountains upon them. Like masses of clouds great forested mountains came hurtling down from the sky, breeding panic and terror as they collided tumultuously, spraying their severed peaks and ridges. With huge mountains crashing down all over her surface, the earth with all her forests shook and trembled as both sides stormed each other unceasingly on the raging field of battle. Then with mighty arrows tipped in the finest gold, Nara began to shatter the plummeting mountain peaks, darkening the skies with his deadly feathered shafts. A great fear spread among the demonic armies. And hearing the furious Sudarsana disc storming the sky, the battered leaders of the Asuras entered within the earth or dived deeply into the salty sea. The demigods, having won the coveted nectar and defeated their enemies, returned Mount Mandara with all honor to its own land. And the water-bearing clouds, thundering pleasantly in sky and space and all around, sailed away as they had come. The demigods then carefully hid the nectar and celebrated their victory with the greatest of joy. Thereafter, Lord Indra and the other demigods entrusted the nectar to Lord Visnu, for it was won by His strength and He alone could protect it.

ADI PARVA - CHAPTER 18 (19,20,21,22)

Suta Gosvami said: I have now fully explained to you how by churning, nectar was derived and an illustrious horse of unequaled prowess took birth. Observing the horse, Kadru said to Vinata, "My dear sister, tell me at once--- what color is the horse Uccaih-srava?" Vinata said: Why, the king of horses is certainly white! What do you think, my fair sister? Say what color you think he is, and we shall set a wager upon it. Kadru replied: I think that horse has a black tail, my sweetly smiling sister. Let's bet on it, O passionate woman, and then we shall see for ourselves. And the loser will become the menial servant of the winner. Suta Goswami said: Thus agreeing on the terms of the wager--- that the loser would be the servant of the winner--- they returned to their home remarking, "Tomorrow we shall go and see!" However Kadru, thinking to engage her thousand sons in a corrupt scheme, issued this order to them: "Take the form of horsehairs, as shiny black as pigment, and quickly enter the horse's tail, so that I will not be forced to become a maidservant." But her sons, the race of snakes, did not obey her command, and therefore she cursed them: "When the wise and saintly King Janamejaya, born in the Pandu line, performs a snake sacrifice, the fire of that sacrifice will burn you all!" So cruel was the curse uttered by Kadru, beyond even what fate had ordained, that Brahma himself took note of it. But the great grandsire and the hosts of demigods as well, desiring the

best for all creatures, allowed her word to stand, for they observed how numerous indeed were the snakes. With their penetrating and virulent poison, the serpents were always inclined to bite others and possessed great strength. Seeing that snakes were so highly poisonous, and simultaneously wishing to help all creatures, Lord Brahma then bestowed upon the great soul Kasyapa the knowledge of counteracting snake poison.

ADI PARVA - CHAPTER 19

Suta Goswami said: When night had turned to dawn and the rising sun had ushered in the new day, the two sisters Kadru and Vinata, having wagered their personal freedom, went in a very nervous and irritable mood to see the horse Uccaihsrava, who was standing not far away. As they came toward him, they beheld the vast sea teeming with sharks and timingilas (enormous acquatics that swallow whales), and thick with many thousands of beings of every form and shape. Crowded with giant turtles and fierce crocodiles, the sea is a dangerous place, yet it is a reservoir of jewels and a charming abode for the demigod Varuna and the Nagas. It is the master of the rivers, the dwelling place of the underground fire, and a prison for the demons. Frightening to all creatures is the foaming sea, the treasurehouse of the waters. Celestial, glistening, the source of nectar for the gods, those sacred and wondrous waters of the sea are immeasureable and inconceivable. And yet the sea can be ghastly with its deep and swirling currents, which seem to shriek with the awesome, fierce cries of those who move within its waves. Thus the sea holds all beings in awe. Whipped by the winds that assault its shore, the sea is aroused and shakes. As its handlike waves toss and turn, the sea appears everywhere to be dancing. Controlled by the waxing and waning moon, the sea waves rise up and cannot be approached. The greatest source of jewels, the sea gave birth to the Lord's own conch, Pancajanya. When the Supreme Personality, Govinda, He of immeasurable prowess, assumed the form of a great boar and lifted the lost earth from within the sea, He left its waters shaking and turbid. Yet even after a hunred years of austerity the illumined sage Atri could not approach the lowest and final depths of the inexhaustible sea. At the beginning of the millennium, when Lord Visnu of immeasurable prowess enters His transcendental mystic slumber, He lies down on the sea. That sacred ocean, the lord of the rivers, stretches immeasureably to uncharted shores and offers oblations of water to the fire that flames from the mouth of the Ocean-mare. Kadru and Vinata gazed at the great foaming sea, to which thousands of great rivers came constantly flowing in a flood of rivaling currents. It was deep and crowded with sharks and whale-swallowing timingilas, roaring with the terrible cries of its water-going denizens. That vast reflector of the sky was unending, a boundless and awesome storehouse of all the world's waters. Having thus seen the ocean crowded with fish, sharks, and waves, deep and wide as the sky and glowing with the flames of its submarine fires, the sisters, Kadru and Vinata then quickly flew across it.

ADI PARVA - CHAPTER 20

Suta Goswami continued:

Moving swiftly, Kadru crossed over the sea with her sister Vinata and quickly alighted near the celestial horse. Seeing the many black hairs in the horse's tail, Kadru at once placed Vinata, whose face was downcast with grief, in a state of menial servitude. Poor Vinata was tormented by misery, for having lost the wager she was now bound to the life of a lowly servant. Meanwhile, Vinata's second son, Garuda, whose time had come, broke his shell without his mother's help, and thus the mighty one took birth. Shining forth like a blazing mass of fire, that terrifying bird suddenly grew to an enormous size and took to the sky. Upon seeing him, demigods and all the creatures took shelter of the god of fire, who (in the person of Garuda) sat before them in his cosmic form. Prostrating themselves, they said, "Dear Fire, do not grow so fierce! Would you burn us all to ashes? Your great, blazing mass is coming close!" Fire said: My dear demigods, subduers of the demons, it is not as you think. What you are seeing is the powerful Garuda, who is equal to me in fiery strength. Suta Goswami said: Thus addressed by Fire, the demigods and sages went up to Garuda and praised him with eloquent words. "You are an exalted sage, the lord of birds! As powerful and fiery as the sun, you are our greatest means of deliverance. "You possess waves of power, yet you are fair and just and never mean or weak. Because your strength is irresistible, you are always successful. The world has heard all about your fiery power, for your past and future glory is not at all meager. "How extraordinary you are, illuminating all the world and its creatures by your effulgent rays as if you were the sun. Indeed, you surpass the radiant sun. You are as strong as death, surpassing all that is fixed and fleeting in this world. As the sun when angered can scorch all creatures, so can you burn all beings, like the sacred fire consuming the offering of butter. Your ascent is fearful, like the fire of annihilation, and you can stop the cycle of cosmic ages. "O lord of birds, we have come for shelter to you, who are so greatly powerful and can dispel darkness, who touch the clouds with his great strength. We come before you, O courageous, sky-going Garuda, who soar both near and far, who are magnanimous and unconquerable." Thus praised by the demigods and hosts of sages, the fair-winged Garuda withdrew his frightening potency within himself.

ADI PARVA - CHAPTER 21

Suta Goswami continued: Then Garuda, the bird of great stamina and strength, who traveled wherever he desired, crossed to the far side of the great ocean and approached his mother. Having lost her wager and become a menial servant, Vinata was tormented with grief. Then once upon a time, Kadru called for Vinata, who was bowed in servitude, and said to her in the presence of her son, "My dear sister, the Nagas live on a most gorgeous and secluded island called Ramaniyaka, which lies on an ocean bay. O Vinata, take me there!" Vinata then carried her sister Kadru, who was mother of the snakes; and Garuda, at his mother's request, carried all the snakes. The flying son of Vinata began to fly up towards the fiery sun, and the serpents, overwhelmed by the sun's burning rays, all fainted. Seeing her

children in a dangerous condition, Kadru at once prayed to Lord Indra, "My obeisances to you, O lord of the demigods! My obeisances to you, O destroyer of armies! I bow to you, the slayer of Namuci, O thousand-eyed one, husband of Saci. Let your waters swell and carry to safety the serpents who are now tormented by the fiery sun. You alone can save us from all danger, O best of the immortals! "You devastate the cities of your foes, and you possess the power to release abundant waters. You alone are the cloud, the wind, and the flash of lightning in the sky. You toss and scatter the hosts of clouds, for the clouds are resting on you. "You are the awesome thunderbolt, which you wield as your matchless weapon. You are the roaring rain cloud, the creator and destroyer of planets, he whom no one else can conquer. You are the light of all creatures, for you control the sun and fire. You are the great and wonderful being! You are the king and the best of immortals! You represent Lord Visnu in this world, you of a thousand eyes, and you are the god unto whom I take shelter. "O divine one, you are everything to us, the owner of nectar and lord of the moon, he who is adored and worshiped by the mightiest. Thus you are the lunar day, the hour, the bright and dark fortnight of the lunar month, the instant, and the twinkling of an eye. You are the very smallest measurements of time, as well as the years, seasons, months, days and nights. "You are the excellent and abundant earth with its forests and hills. You are the sun-filled sky, dispelling darkness, and you are the great sea, that host of fish, with its huge waves, its sharks, and its whales and timingalas, who are swallowers of whales. "Great is your fame! Honored by the wise and praised by illustrious sages, you joyfully drink the sacrificial Soma and the oblations duly offered you for the world's benefit. For their good the learned brahmanas ever worship you, for with your matchless flood of might you are recommended in the Vedic hymns. Because of you the twice-born men, sworn to holy sacrifice, study all the Vedas and their supplements."

ADI PARVA - CHAPTER 22

Suta Goswami said: Thus praised by Kadru, Lord Indra, who is carried by bay horses, then covered the entire sky with masses of blue clouds ablaze with lightning; and they poured down huge quantities of water and thundered constantly in the sky as if roaring at one another. Rain fell as never before, and the sky filled up with the most extraordinary clouds which roared with the greatest of sounds. Space itself seemed to be dancing in the frightening waves of water and wind, as the heavens thundered with the sound of the clouds. As Indra poured down rain, the snakes became jubilant, for the very earth was being filled on all sides with water.

ADI PARVA - CHAPTER 23 (24)

Suta Goswami said: Carried by Garuda, the serpents quickly reached a land surrounded by ocean water and vibrant with the songs of birds. Lush with variegated forests of fruit-and flower-bearing trees,

that land was well developed with charming houses and colorfully adorned with lotus-filled lakes of the most refreshing water. Celestial scents wafted about the land, carried on bracing breezes of the cleanest air. Stirred by the wind, fragrant sandalwood trees painted the sky with showers of blossoms, and as the sweet flowers were strewn about in the air they fell like rain upon all the snakes who had amassed there. That sacred island was dear to the Gandharvas, who entertain the gods with their music and songs, and also to the Apsaras, who are courtesans to the gods. Alive with the songs of many birds, the charming land gladdened the heart and gave great joy to the sons of Kadru. Entering the lovely woods, the serpents sported with great pleasure and then said to the mighty Garuda, the best of birds, "Soaring here and there, sky-goer, you see many charming places. Therefore take us to yet another island that is most charming and full of fresh water." Garuda thought over the matter and then said to his mother, Vinata, "For what reason, mother, must I do what the serpents order me?" Vinata replied, "O best of birds, I made a wager with my sister, but her serpent sons cheated me with their trickery and I became the maidservant to that uncivilized woman." Suta Goswami said: After his mother explained the reason for their joint servitude, Garuda, saddened by her unhappiness, spoke these words to the serpents: "What must I obtain or learn, what feat must I perform, to free myself from my bondage to you? All of you, speak the truth, serpents!" Hearing these words the serpents said, "Bring nectar by your own strength, O sky-goer, and you shall then be free of our service."

ADI PARVA - CHAPTER 24

Suta Goswami said: Thus addressed by the serpents, Garuda said to his mother, "I am going to garner nectar, and thus I want to know what foods are proper for me to eat." Vinata replied: On a secluded ocean shore is the chief residence of the Nisadas, who are wild and degraded tribes that live by harassing and plundering innocent people. There you will find many thousands of them. You may eat them for your food and then bring back the nectar. But you are never to harm a brahmana! Don't ever, in any circumstance, even consider such an act! A brahmana is never to be killed by any creature, for brahmanas are as pure as fire and just as deadly. Indeed, a brahmana when angered is like the sun or poison or a deadly weapon. When food is served, a brahmana eats before all other creatures. He is the most important member of society, for he is the father and spiritual guide to the people. Garuda questioned further: Please tell me, mother, that I may understand clearly, by what auspicious signs do I recognize a brahmana? Vinata said: If you swallow someone and he tears at your throat like a barbed hook and burns like a red--hot charcoal, then, my son, you should understand him to be an exalted brahmana. Suta Goswami said:

Although she knew of her son's matchless strength, Vinata, out of affection, blessed him with these words: "Let the wind guard your wings! Let the moon guard your back, dear son! Let fire guard your head! Let the sun guard you all around! My child, I am ever devoted to your peace and well-being. Travel a safe path, dear son, so that you may be successful in your endeavor!" Upon hearing his mother's words, the powerful Garuda lifted his wings and flew up into the sky. He headed hungrily for the wicked Nisadas, coming upon them like the great force of time, which ends all worldly things. Gathering together all the Nisadas, Garuda stirred great clouds of dust up into the sky and dried up the water in the ocean bay, shaking the nearby hills. The king of birds greatly expanded his face and blocked all escape by the Nisadas, those voracious fish-eaters, who quickly fled the mouth of that great snake-eating bird. But so wide was his mouth that the Nisadas, confused by the dust and wind, rushed into it by the thousands, like birds in a gale-shaken forest flying desperately into the sky. The mighty and ever--moving bird, the tormentor of his foes and ruler of the sky, then hungrily closed his mouth and destroyed the Nisadas.

ADI PARVA - CHAPTER 25

Suta Goswami continued: A brahmana and his wife had also entered Garuda's mouth and the saintly one began to burn Garuda's throat like a flaming coal. So space-traveling Garuda said to the brahmana, "O best of brahmanas, please come out quickly! I am opening my mouth for you. I can never kill a brahmana, even if he has fallen from his vows and is engaged in sin." As Garuda urged him in this way, the brahmana replied, "My wife is a Nisada woman, but she must be allowed to come out with me." Garuda answered: Take your Nisada lady with you and come out as fast as you can! Quickly, save yourself lest the fire of my belly digest you! Suta Goswami said: The learned brahmana and his Nisada wife promptly came out, and after gratefully blessing Garuda with ever-increasing fortune, he departed for his chosen land. When the brahmana and his wife were out of his mouth, that lord of birds streched his wings and flew into the sky at the speed of mind. Garuda next encountered his father, who asked him if he was faring well, whereupon he explained to his father the following: "The serpents have sent me to fetch nectar and I am determined to do it in order to free my mother from her bondage. Indeed, I shall fetch the nectar this very day. Mother instructed me to eat the Nisadas, but after eating thousands of them I still am not satisfied. Therefore, my lord, please point out another type of food I may eat, so that I shall have sufficient strength to bring the nectar." Kasyapa replied: There once lived an exalted sage named Vibhavasu, who was extremely ill-tempered, and his younger brother Supratika, who was a great ascetic. Supratika did not like that the two

brothers held their wealth in common, and he constantly recommended dividing it, until Vibhavasu said to his brother Supratika, "There are many who out of foolishness ever wish to divide their property, but once wealth is divided people become enchanted by their riches and fail to respect one another. When wealth is divided, each man cares only for his own riches, and people thus become separated by holding separate wealth. Then foes in the guise of friends, understanding the situation, begin to create conflict and divide the community against itself. "Realizing that people are now divided, still others take advantage and prey upon the community. Thus a divided people soon come to utter ruination. "Therefore, dear brother, the wise do not encourage the division of wealth among those who strictly follow their holy teachers and scriptures and who sincerely wish each other well. Yet still you would have personal wealth, even at the cost of dividing our family! You are so stubborn, Supratika, that you cannot be restrained. I therefore curse you to become an elephant." Thus cursed, Supratika said to his brother Vibhavasu, "And you shall become a sea-going tortoise!" Thus the two brothers Supratika and Vibhavasu, their minds bewildered by greed, cursed one another and were forced to become an elephant and tortoise. Their wicked anger caused them to take birth as animals, and proud of their new size and strength they continued their mutual enmity. Here in this very lake, in fact, those two huge--bodied foes go on continuously with their old feud. One of them is that large and handsome elephant now coming towards us. As soon as he gives his mighty roar, the gigantic tortoise lying within the water rises up and causes the entire lake to tremble. Seeing him thus, the powerful elephant curls his trunk, and with all the combined force and fury of his tusks, trunk, tail, and feet he falls upon the tortoise. As the elephant thrashes about in the lake, which is filled with many fish, the mighty tortoise raises his head and charges to do battle with the elephant. The elephant is about fourty-eight miles high and twice as long, and the tortoise is about twenty-four miles high and eighty miles in circumference. These two have gone completely mad from their constant fighting, each struggling to conquer the other. You should immediately consume them both and free them from this useless plight, and then carry out your own mission. Suta Goswami said: Thus hearing his father's words, that space-roaming bird of terrifying strength clamped down on the elephant with one claw and the tortoise with the other, and holding them fast rose up high into the sky. Flying to the sacred land of Alamba, he started to alight on its celestial trees, but the strong winds from his wings made those very trees tremble, and in fear they cried out to him, "Please don't break us!" Seeing the branches shake on those trees, whose roots and shoots could fulfill all desires, Garuda the sky-goer then approached some gigantic trees of most handsome colors and shapes, trees with jeweled branches that bore gold and silver fruits. Among those shining trees that stood surrounded by the waters of the sea, one very grand and elderly banyan tree said to Garuda, the best of birds, who flew towards him at the speed of the mind, "See here my great branch that stretches for eight hunred miles. You should sit on that branch and then eat the elephant and the tortoise." But as the powerful leader of birds alighted upon the tree, which hosted thousands of birds on its mountainous form, even that great tree began to tremble, and its mighty branch, covered with so many leaves, broke under Garuda's extraordinary weight.

AP26 Suta Goswami said: As soon as Garuda touched that very strong branch of the tree with his two feet, it snapped, but Garuda held on to it, and as he smilingly looked upon that huge broken branch he observed the celestial Valakhilyas hanging from it face-down. Fearful of harming them, that ruler of birds then swooped down and grabbed the branch in his mouth. Anxious to set them down safely, Garuda flew about the skies as gently as possible, but whenever he tried to land in that mountainous region he would break the mountains to pieces. Thus out of compassion for the Valakhilyas, Garuda flew to many lands, still holding the elephant and the tortoise, but he found no place to alight. Garuda finally approached the best of mountains, the unperishing peak known as Gandhamadana. There he saw his father, Kasyapa, engaged in austerities. Kasyapa saw his sky-going son, who shone with divine beauty; who was filled with fiery and heroic strength, moving as swiftly as the mind and with the power of the wind; who appeared like a great mountain peak, rearing his head like the staff of Brahma; who was inconceivable, unapproachable, and frightening to all creatures; who wielded mystic potency in his person, as relentless as blazing fire; who could not be threatened or conquered by the gods or demons; who was a cleaver of mountain peaks; who could dry up the rivers and make the worlds tremble by his glance, which was as frightening as the face of death. Witnessing the arrival of his son, and understanding his intentions, the exalted Kasyapa spoke these words: "Son, don't do anything rash, lest you suddenly find yourself in trouble. Don't enrage the Valakhilyas, who live by absorbing light, lest they burn you." Kasyapa, for his son's sake, appeased the Valakhilyas, who achieved perfection through austerity, pointing out to them the cause of his son's behavior. "O ascetics, whose wealth is austerity, Garuda's actions are ultimately meant for the good of all creatures. So won't you please allow him to carry out his mission?" At these words of glorious Kasyapa, the sages gave up the branch and departed together for the pure Himalayan range in search of austerities. When they had gone, the son of Vinata, his full mouth stretched by the branch, said to his father, Kasyapa, "My lord, where can I leave this branch? Tell me, my lord, of a land where there are no brahmanas." Thereupon, Kasyapa told his son of an uninhabitated mountain, whose valleys and caves are completely blocked off by snow, where other livings beings cannot go, even in their minds. Garuda first entered that great mountainous region with his mind and then speedily flew there with the branch, elephant, and tortoise. Even a long, thin strAdi Parva - Chapter cut from a hunred hides could not bind round the mighty branch Garuda carried as he flew. In a short time, Garuda, the best of those who fly, had come a distance of 800,000 miles. As if in a single moment, he had reached the mountain described by his father, and from the sky he released the great branch and it fell with a loud sound. Struck by the winds from Garuda's wings, that king of mountains shook; its trees came tumbling down, releasing showers of flowers. Lofty mountain peaks, rich with jewels, gold, and minerals, crumbled in all directions, making the great mountain sparkle. Many trees whose branches were bedecked with golden flowers were struck by the falling branch and shook and flashed like rainclouds flashing with lightning. Resplendent as gold, brilliantly mixed with the minerals of the mountain, those trees shone forth as if stained with the reddish rays of the rising sun.

Then standing on that mountain peak, the best of sky-goers, Garuda, ate both the elephant and the tortoise, and flew up from the very top of the mountain at the speed of the mind. At that moment, ill omens appeared, signaling danger for the demigods. Indra's cherished thunderbolt weapon was disturbed and flashed with pain. Meteors, smoking and flaming, plummeted from the skies in broad daylight. All the personal weapons of the Vasus, Rudras, Adityas, Sadhyas, Maruts, and all other gods began to attack one another. This had never happened before, even in the great wars between the gods and the demons. Cyclonic winds whipped the world, and meteors fell everywhere. The cloudless sky roared menacingly, and Indra, god of gods, could only rain down blood. The garlands of the gods withered, and their fiery power was extinguished. Ill-boding angry clouds thickly showered blood, and swirling dust damaged the upraised crowns of the heavenly rulers. Even Lord Indra, who performed a hunred great sacrifices, was disturbed and frightened upon seeing these dangerous omens, and along with the other gods he went and spoke to the heavenly priest, Brhaspati. "My lord," he said, "why have these great and ghastly omens suddenly arisen. I do not see an emeny who could overcome us in battle." Brhaspati said: O best of the gods, it is by your fault and carelessness--you who performed one hunred sacrifices---and by the austerities of the Valakhilyas, that a wonderful being has taken birth. He is the son of Kasyapa Muni and Vinata, a mighty sky-going creature who can take any shape at will, and who has now come to take away the heavenly Soma juice. That winged being is the best of the strong, and he is capable of stealing the Soma juice. Indeed, I think anything is possible for him. He can accomplish the impossible. Suta Goswami said: Hearing these words, Lord Indra then declared to the guardians of the celestial nectar, "A bold and powerful bird is trying to steal the Soma! I'm clearly warning you so that he doesn't take it by force. Brhaspati has told me that our foe possesses incomparable strength." Hearing this command, the demigods were amazed, and in a determined effort they stood at their posts, surrounding the prized nectar. Indra himself stood with them, wielding his thunderbolt. Wearing invaluable golden armor variously embellished with jewels, the skillful gods raised up by the thousands their finely-honed razor-edged weapons. They siezed all of their glaring, flaming weapons which sizzled and smoked with power. They raised whirling discs, and bludgeons, tridents, battle axes, and all manner of burning spears, and flawless swords, along with fighting clubs of awesome look. Every weapon was handsomely fitted to its owner's body. Holding all these glowing weapons, the shining hosts of gods, adorned with celestial jewels, stood fearlessly with pure, brave hearts. Fixed in their resolve to guard the nectar, unique in their strength, courage, and power, those celestial beings, who had shattered the cities of the godless, stood with bodies shining like kindled fire. Thus the demigods made their stand on that grand battlefield that spread beyond the horizon, crowding it with their hundreds and thousands of devastating clubs, so that it shone brightly in the pleasant rays of the sun.

ADI PARVA - CHAPTER 27

Saunaka said: O son of Romaharsana, what was Indra's fault, and how was he so careless that by the austerities of the Valakhilyas, Garuda, king of birds, took birth as the son of sage Kasyapa? How did Garuda become so invincible that no living being can slay him? How does that great airborne creature take any shape he wills? How does his power grow at his mere wish? If the answers to these questions are to be found in the ancient Puranic histories, I would like to hear them. Suta Goswami said: The topic on which you question me is indeed found in the Puranas. Please attend, O brahmana, as I summarize the entire story. Once the progenitor Kasyapaup6 \chftn rootnote rs20 rs18up6 \chftn Kasyapa is the father of Indra and other demigods., desiring a son, was engaged in offering a sacrifice, and the sages, demigods, and Gandharvas were assisting him. Kasyapa employed Lord Indra in bringing wood for the sacred fire, and the sages known as the Valakhilyas were also engaged, as were other demigods. The powerful Indra lifted a load befitting his might and thus without difficulty brought what appeared to be a mountain of firewood. He then saw on the road a group of sages, each of whom was as small as the curved joint at the base of a thumb. Together they were carrying one small leaf and stem, but because of having fasted, the tiny ascetics had almost sunk into their own limbs, and thus weakened, they struggled in the water that filled a cow's hoofprint. Intoxicated with his own power and filled with pride, the mighty Indra laughed at them and then insulted them by quickly stepping over their heads. A terrible anger arose within the sages, and at once they gave full expression to their fury, undertaking a mighty effort that would bring fear to proud Indra. The accomplished ascetics chanted with precision a variety of mantras, offering them into the sacrificial fire. Hear from me what those learned ones wished to achieve: "Let there be another Indra," vowed the sages with determination, "a new ruler for all the gods, endowed with all the strength he desires, one who can go where he wishes, bringing fear to the celestial king. Swift as the mind, bearing one hunred times the valor and strength of Indra, may that dreaded being arise today by the fruit of our austerity!" When he learned of this solemn oath, the king of the gods, performer of a hunred sacrifices, was much disturbed and went at once to Kasyapa, of rigid vows. After hearing from the celestial king, the progenitor Kasyapa approached the Valakhilyas forthwith and asked them if their sacrifice was succeeding. The honest Valakhilyas replied to him, "Succeed it must!" The progenitor Kasyapa, hoping to pacify them, said, "It is by the order of Brahma that this current Indra occupies his post. Yet all of you ascetics are endeavoring to create another Indra. O pious ones, you should not render false the word of Brahma; yet, your own determined plan should likewise not prove false. Let there thus arise among the race of birds a great being of exceeding strength and glory, an Indra of the winged creatures, and let there be mercy toward the king of the gods, who begs for it." Thus requested by Kasyapa, the Valakhilyas, rich with austerities, honored that best of sages, and said to him: "O progenitor, our endeavor to produce another Indra was also meant to bring you a son. Therefore, please take command of this powerful sacrifice and do as you think proper."

At that very time, Daksa's lovely daughter Vinata, of high reputation and kindly nature, longed to have a son and she performed austerities with great devotion and observed the fast called Pumsavana (in which a wife who seeks progeny takes a vow to subsist temporarily on whole milk alone). She then cleansed her body and in a purified state approached her husband. Kasyapa told her, "O goddess, you shall achieve your desire, for you will be the mother of two heroic sons who will rule the three worlds. It is by the austerities of the Valakhilyas as well as my own desire that you will have two exalted sons who will be honored by all people." The great Kasyapa, son of Marici, then spoke to her again: "Bear these twin embryos with great care, for they are meant for glory. One of your sons shall make himself chief (Indra) of all winged creatures. As he soars through the heavens, growing in power by his very will, your heroic son will be revered by all the world." The progenitor Kasyapa then said to Lord Indra, "These two birds shall assist you as your brothers. No wrong will come to you by contact with them. O destroyer of hostile cities, let your worries be dispelled; you alone shall be Indra. But never again can you thus insult sages learned in the Absolute, or deride them out of pride, for when they are angered their wrath is fierce and their words burn like poison." Hearing these words, Indra was relieved of his anxiety and returned to his celestial home, and Vinata, her wish fulfilled, became joyous and gave birth to two sons, Aruna and Garuda. Of the two, Aruna was crippled and became the dawn that heralds the sun. Garuda, however, was annointed as the chief ruler, the Indra himself, of all winged creatures. O child of the Bhrgu race, hear now of his most extraordinary deeds.

ADI PARVA - CHAPTER 28

Thereafter, O best of the twice-born, in the midst of all this excitement, the king of birds, Garuda, came swiftly upon the demigods. As the demigods spied his approach and noted his surpassing strength, they became utterly shaken and began to clasp one another and take hold of all their weapons. Among them stood Visvakarma, mighty beyond imagining and as brilliant as lightning or fire, who with his most unusual strength protected the heavenly nectar. He fought a matchless battle against that lord of birds, but after fighting for a short time he was laid low, wounded by the wings, beak, and talons of Garuda. By the winds from his wings the great bird stirred up huge dust clouds that darkened the worlds and covered the gods. Covered with dust, blinded and bewildered, the demigods could not see the attacking bird, and in that tumult, the guardians of the nectar were separated from one another. Thus did Garuda throw the very heavens into disorder, and he tore at the gods with his wings, beak, and talons. Then Lord Indra, with his thousands of eyes, quickly commanded the Wind, "Dispel this shower of dust, O Maruta! Be that your task!" The mighty wind at once drove away the dust, and the darkness now removed, the gods pressed in hard upon Garuda. Yet even as the legions of gods were attacking the great bird, he let loose a powerful roar, like the thundering of clouds, and struck fear into the hearts of all creatures. The king of birds, slayer of great foes, flew high into the sky and hovered above the gods, bristling with powerful might. Clad in armor, the celestial denizens proceded to shower every variety of weapon upon him, attacking Garuda on all sides with spears, iron bludgeons,

tridents, clubs, and flaming, razor-sharp discs that sped like the sun. But the king of birds was not to be shaken, and he fought back with wild vengeance. The fierce and fiery son of Vinata roared in the sky and hurled the gods all around with the power of his wings and breast. Harassed and thrown here and there by Garuda, the gods took to flight, wounded by his nails and beak, spilling their blood profusely. Thus routed by the Indra of birds, the Sadhyas and Gandharvas fled to the East, and the Vasus and Rudras to the South. The Adityas ran to the West and the Asvinis to the North, and as they all ran they repeatedly gazed back upon the great and powerful being with whom they were locked in battle. The sky-ranging Garuda then did full battle with the brave Asva-kranda, with the winged Renuka, with the heroic Sura, then with Tapana, Uluka, and Svasana, with the winged Nimesa; and then with Praruja and Praliha. Vainateyaup6 \chftn rootnote rs20 up6 \chftn Garuda, the son of Vinata ripped apart his foes with his wings, talons, and pointed beak, raging like the mighty Siva at the moment when the millenium comes to an end and everything is annihilated. Great in potency and in spirit, the celestial guards were nonetheless severely wounded by their mighty foe and poured out their blood like bursting clouds. The best of all who fly, having brought these great warriors to the ends of their lives, stepped over them to pursue the nectar, but he then saw fire all around, with a fearful wind whipping the sharp, cutting blaze. The great fire covered the skies and appeared to burn the very heavens with its flames. The great soul Garuda instantly made for himself ninety times ninety mouths and with these mouths very swiftly drank up many rivers and then speedily moved upon the fire. Propelled by powerful wings, this tormentor of foes extinguished the blazing conflagration with the river waters and then reduced his body to an extremely small size. For with the fire now extinguished, Garuda wished to enter the storehouse of the celestial nectar.

ADI PARVA - CHAPTER 29

Suta Goswami said: As river waters push their way into the sea, so Garuda, whose golden body glowed with the radiance of the sun and moon, forcibly entered the well-guarded sanctuary where the nectar was housed. Therein he beheld an ever-whirling iron wheel, rimmed all around with razorsharp blades. Fiery as the sun, and unspeakably dangerous, the horrible device had been well built by the gods to slice to pieces any who would steal the nectar. But the great bird saw a way through the wheel, and shrinking his body he spun in time with the deadly wheel and suddenly dashed through its spokes. Yet behind the wheel lurked two extraordinary serpents of exceeding strength, shining like a blazing fire, with fiery faces, fiery eyes, and tongues like bolts of lightning. Indeed, they could spew mortal poison with their very eyes. Always staring furiously with ranging, unblinking eyes, they were so deadly that if even one of them merely beheld an intruder, the luckless person would be instantly burned to ashes. Garuda gazed upon the two guardians of nectar and before they could see him, covered their eyes with dust. Unseen, he rushed hard upon the snakes, driving and battering them from all sides. The son of Vinata trampled them under his talons and immediately tore them to pieces then rushed in where the nectar lay. The mighty and heroic son of Vinata carefully lifted

the nectar and then, wrecking the razor-edged wheel, he took to the sky in great haste. Without drinking a drop of nectar, the heroic bird carried it quickly away and flew untiringly through the heavens, withholding the sunlight with his great wings. As he cruised through the skies, Garuda suddenly came upon the imperishable Lord Visnu, who was pleased with him for his unique accomplishment and selfless act. [Garuda did not desire the nectar for hmself.] The Lord thus said to the great bird, "I shall give you whatever you desire" The high-flying bird chose his benediction and said, "May I ever remain above you." [Garuda did not fully understand the identity of Lord Visnu, and therefore he asked to stay above the Lord, though he did appreciate the Lord's immense power,] and thus he again spoke to Lord Narayana these words: "May I be ageless and immortal even without taking the nectar." These boons were granted, and after accepting them Garuda addressed Lord Visnu: "I now offer a benediction to You. Even though you are the Lord, please select a boon." Lord Krsna selected the mighty Garuda himself as His personal carrier. The Lord then placed the image of Garuda upon His chariot flag, so that Garuda could indeed remain above Him. The Lord thus fulfilled His promise. Garuda thereafter continued on his course, and Lord Indra, considering him an enemy of the gods for having forcibly stolen the celestial nectar, struck him with a devastating thunderbolt. Soundly struck by the thunderbolt of Indra, Garuda, the best of airborne beings, shouted out fiercely and then smiled and addressed Lord Indra in a gentle tone. "O Indra, since your thunderbolt was produced from the bones of a great sageup6 \chftn rootnote rs20 rs18up6 \chftn \plain \plain r228 Refer to Srimad Bhagavatam 6th canto. (sage Dadichi), I shall pay homage to that sage, to the thunderbolt, and to you. Thus I cast off a single feather, the limits of which you shall not be able to perceive. Nor can I ever feel pain from the blows of your thunderbolt." And all creatures declared, "Let this bird be known as Suparna, he of beautiful feathers!" for they were amazed to behold the most handsome feather cast off by Garuda. Beholding such a wonder, even the mighty Indra, who has thousands of eyes, thought to himself, "This bird is a magnificent being!" and said to Garuda, "I wish to comprehend the limits of your great and unparalleled strength, O best of birds, and I desire your eternal friendship."

ADI PARVA - CHAPTER 30

Sri Garuda said: My dear Lord Indra, let there be friendship between us as you desire. Regarding the extent of my power, know that my prowess is great and irresistible. Yet the saintly do not approve of the desire to glorify one's own strenth and to advertise one's own good qualities. I shall reply to your question only because I have accepted you as my friend; otherwise I would never speak my own praises without reason. I will simply say that all this world, with its mountains, forests, and seas, and including you, Indra--- everything could hang from but a single quill of one of my feathers. Or you may understand my great strength in this way: if all the worlds

were joined together, along with their moving and unmoving beings, I could carry them all without feeling any fatigue. Suta Goswami said: O Saunaka, wearing his royal helmet, Indra, the lord of the gods, dedicated to the welfare of all creatures and himself the most opulent among of all beautiful and illustrious personalities, then addressed the heroic Garuda, who had thus spoken to him. "May we always be the best of friends. Now, since you have no actual need of this nectar, it should be given to me, for those to whom you would deliver it would do us harm." Garuda said: I brought the nectar for good reason, but I shall not give it to anyone to drink. O thousandeyed one, when I put the nectar down, you should immediately come and steal it away." Indra said: I am satisfied by these words you have spoken, O Garuda. Please take from me whatever boon you desire." Suta Goswami said: Thus addressed, Garuda began to remember the sons of Kadru, and he recalled especially the trickery by which they had turned his innocent mother into a slave. And so he replied, "Although I am the lord of all, yet I shall beg from you this boon, that the mighty serpents become my food!" "So be it!" said Indra, destroyer of the Danavas, and he thus began to follow Garuda, repeatedly telling him, "When you put down the nectar I shall take it." Garuda, celebrated as Suparna, quickly reached the place where his mother awaited him and with great jubilation said to all the serpents, "I have brought this nectar, and I shall place it for you on a covering of Kusa- grass. O serpents, after you have bathed and performed all the auspicious rituals, you may then drink it. "From today on my mother shall be free of servitude, for I have fulfilled the promise you asked of me." "So be it!" replied the serpents to Garuda, and as they left to take their baths Lord Indra at once grabbed the nectar and returned with it to his celestial kingdom. In the meantime, the serpents took their bath and chanted the necessary sacred hymns. Completing all the auspicious rites, they eagerly returned to that spot to claim the nectar. Realizing that the entire stock of nectar had been stolen by counter-deception, they at once licked the Darbha grass where the nectar had stood. By that act, the tongues of snakes were thenceforth forked, and by the touch of celestial nectar Darbha grass became pure and sacred. The fair-winged Suparna experienced supreme happiness and celebrated with his mother in that sublime forest. Offered the highest worship by all creatures of the sky, authorized to feed on snakes, and enjoying most noble fame, Garuda brought joy back to the life of his mother, Vinata. The glories of the great soul Garuda are so great that any person who regularly hears this story of the lord of the birds, recited in an assembly of spiritually educated people, undoubtedly attains to the heavenly abode, having earned the merit and fruit of true piety.

ADI PARVA - CHAPTER 31

Sri Saunaka said: O son of Romaharsana, you have explained why the serpents were cursed by their mother and why Vinata was cursed by her son. You also related how the sage Kasyapa gave a boon to his two wives, Kadru and Vinata, and you revealed the names of the two great birds who took birth as the sons of Vinata. But you have not given us the names of the serpents, O Suta, and we are eager to hear at least the names of the most important amoung them. Sri Suta Goswami said: O learned ascetic, I have not told you the names of all the serpents because they are so numerous. But listen now as I name the most important of them. The first born is Sesa, and after him Vasuki, Airavata, and Taksaka. Then come Karkotaka and Dhananjaya. Then there are Kaliya, Mani-naga, and Apurana; Pinjaraka, Elapatra, and Vamana; Nila, Anila, Kalmasa, Sabala, Aryaka, Adika, and Sala-potaka; Sumano-mukha, Dadhi-mukha, and Vimala-pindaka; then Apta, Kotanaka, Sanka, Vali-sikha, Nisthyunaka, Hema-guha, Nahusa, and Pingala; Bahya-karna, Hasti-pada, Mudgara-pindaka, Kambala, and Asvatara; and then Kaliyaka, Vrtta, Samvartaka, and the two snakes known as Padma; Sankha-naka and Spandaka, Ksemaka, Pindaraka, Kara-vira, Puspa-damstra, Elaka, Bilvapanduka, Musakada, Sankha-siras, Purna-damstra; and Haridraka, Aparajita, Jyotika, and Srivaha; Kauravya and Dhrta-rastra; Puskara and Salyaka; Virajas, Subahu, and the powerful Salipinda; Hasti-bhadra, Pitharaka, Kumuda, Kumudaksa, Tittiri, and Halika; then Karkara and Akarkara; Mukhara, Kona-vasana, Kunjara, Kurara, Prabha-kara, and Kundodara and Mahodara. O best of the twice-born, the most prominent snakes have now been described. The names of the other serpents will not be announced here because they are so numerous. Their children and the descendants of their children are innumerable, and for this reason I shall not recount them, O most excellent among the twice-born. Indeed, my dear ascetic, it is not possible to count the many thousands, the millions, indeed the tens of millions of serpents in this world.

ADI PARVA - CHAPTER 32

Sri Saunaka said: My dear Suta, from birth the serpents were powerful and difficult to subdue. Upon realizing the gravity of their mother's curse, what did they proceed to do? Sri Suta Goswami said: Among those serpents was the widely renowned Lord Sesa, an incarnation of Godhead, who immediately left His mother Kadru and took to very severe austerities. So strict were His disciplinary vows that He ate nothing but air. Lord Sesa first went to the Gandha-madana mountain and there practiced austerities, journeying thence to the holy places known as Badari and Gokarna. Finally, on the slopes of the Himalayas, He came to the lotus forest known as Puskararanya. In all these holy regions and sanctuaries He devoted himself exclusively to the spiritual path, keeping His senses constantly under control.

Once as Lord Sesa was practicing his awesome austerities, with His flesh, skin, and muscle now emaciated, and covered with long, matted locks and torn clothing, the universal Grandfather, Lord Brahma, happened to spot Him. Even as He performed his penances, devoted to the highest truth, the Grandfather said to Him, "O Sesa, what is this You are doing? You should rather do something that will benefit all creatures. O sinless one, tell me, if you like, what is in your heart that is troubling you for so long, for by the fire of your fierce austerity, you are troubling the creatures of this world." Sesa replied: My lord, all My brothers, the serpents, are so dull-minded! Grant that I shall never again have to live with them, for I find them intolerable. They are forever envious of one another, as if enemies. Therefore I perform my austerities in seclusion, that I shall not have to see them. O Grandfather, they can never accept Vinata and her son, even though Garuda is our own brother. They utterly despise Garuda, that great soul endowed with such mighty strength by the blessing of his father, Kasyapa. Naturally the powerful Garuda has no affection for them. Therefore, by dedicating Myself completely to austerity I shall be free of this body (from such bad association)--- but how shall I avoid contact with serpents in My future lives? Lord Brahma said: My dear Sesa, I know all about the conduct of Your brothers, and I also know their great fear because of their mother's offensive curse. Yet You need not grieve for Your brothers, for in the past a solution to this problem was arranged. My dear Sesa, take a boon from me--- that which You desire most--- for I am so pleased with You that I wish to bestow upon You a benediction this very day. O best of the serpents, Your keen intelligence is blessed to be always absorbed in virtue, and therefore I further bless You that Your unwavering mind will be increasingly fixed on such virtue. Lord Sesa said: O Grandfather, this is the blessings I desire today, that My thoughts may ever take pleasure in goodness, tranquility, and austerity. Lord Brahma said: O Sesa, pleased by Your discipline and serenity, I now request You to carry out my command, which is meant for the welfare of all creatures. Sesa, You must bear this earth, with all its mountains, forests, seas, mineral reservoirs, and cities. Arise! Hold the world in place so that life be not disturbed! Lord Sesa said: As the boon-granting god, lord of creatures, master of the earth and universe has spoken, so shall I act. I shall indeed sustain the earth and keep it unwavering. O lord of all creatures, you may deliver the world upon My head. Lord Brahma said: O very best of serpents, Go now beneath the earth, for she herself will grant You passage. Sesa, by thus sustaining the world You will give me great happiness. Sri Suta Goswami said: And so in obedience to Brahma's command, the earth opened wide, giving passage to Lord Sesa, the first-born and greatest of all serpents. There He stands, holding the earth and all its circling seas upon His head. Lord Brahma said:

O finest of serpents, O Lord of virtue, You alone are the celebrated Sesa. You alone, with your limitless coils, take the entire burden of this world, and thus sustain it, as do I myself or Indra, the slayer of Bala. Sri Suta Goswami said: The great snake Ananta Sesa thus resides beneath the earth, and by His unlimited might He alone sustains the world in obedience to the order of Brahma. Lord Brahma, the best of the demigods and grandfather of this universe, then granted Ananta friendship with Suparna, the son of Vinata.

ADI PARVA - CHAPTER 33

Sri Suta Goswami said: Hearing his mother pronounce a curse on each of her serpent sons, the exalted serpent Vasuki at once began to reflect, "How can this curse be avoided?" He discussed all aspects of the matter with those brothers, headed by Airavata, who were dedicated to virtue. Sriman Vasuki said: We are all quite aware of the curse that has now been directed against us, and by discussing it together we shall try to find a way to save ourselves from it. There is a process of counteracting every curse--- but, my fellow serpents, when a curse is uttered by one's own mother there may be no way to nullify it. The same holds true when a curse is pronounced (and allowed) in the presence of Lord Brahma, the untiring and immeasurable creator, who is dedicated to truth. Therefore, my sinless brothers, when I heard our own mother curse us in the presence of the lord, my heart began to tremble. For even as she declared our utter ruin, the inexhaustible lord did not forbid or restrain her. We are therefore gathered here in council for the very salvation of the serpent race. Let not the time run out! By our discussion, we must find a way to save ourselves, as did the gods in ancient times when Agni was lost, having concealed himself in a cave. We must find a way to stop the sacrifice of Janamejaya, which is meant to destroy the serpents. Either the sacrifice must not occur or, if it does, it must fail in its purpose. Sri Suta Goswami said: The sons of Kadru who had gathered there gave their assent, and being masters of political strategy they at once began to formulate a practical plan. Some suggested, "Assuming the appearence of learned brahmanas, we snakes will beg a boon from Janamejaya, and when he agrees to grant it we shall say, 'May you not perform this sacrifice!"' But other serpents, thinking themselves wise, replied, "Being learned, all of us shall become the king's most respected advisors. He will naturally request our conclusive judgment in all affairs, and thus we shall advise him in such a way that the sacrifice will be stopped. Holding us in high regard, the learned king will question us about the value of such a sacrifice, and we shall reply that clearly there is none. With logic and reason we shall establish the priniciple that such a ritual would involve the king in many dangers and evils, both in this life and in the next, and that there should thus be no sacrifice.

"Or else, having identified the leading priest at the ceremony, he who knows the intricacies of a snake sacrifice and is bent on helping the king, a serpent will strike and kill this priest. When the priest conducting the sacrifice is killed, there can be no sacrifice. The king will have other priests who know how to perform a snake sacrifice, but we shall bite every one of them. In this way we shall surely accomplish our purpose." Hearing this, other snakes who were sworn to virtue then advised, "Your plan is unwise. Murdering brahmanas is not at all intelligent. In times of calamity, justice and virtue are the basis for achieving the highest peace; activity based on injustice casts the whole world into grief." Other snakes said, "Then let us take the form of clouds, flashing with lightning, and by releasing torrents of rain extinguish the sacrificial fire, even as it blazes." There were other prominent serpents who suggested, "Let us go to the sacrificial arena under cover of night and as soon as the priests are inattentive, immediately steal the sacrificial ladle, thus impeding the ceremony. Or during the sacrifice hundreds and thousands of snakes can bite everyone present and create panic. Or perhaps the serpents should contaminate all of the sanctified food with their own stool and urine." Then other snakes insisted, "We ourselves should become the king's priests for the sacrifice, and we can then impede the ceremony by demanding payment for our services. Having come under our control, the king will do as we desire." Others said, "When the king is sporting in the water, we should carry him to our palace and bind him. Thus the sacrifice will not take place." Other serpents, eager to help their race, offered this counsel, "We should immediately sieze the king and bite him. Then our work will be done. When the king is dead, all our problems will be cut off at their root." This last definitive strategy was heartily approved by all the snakes, and they said to their leader, Vasuki, "O king, if you approve this plan, let us immediately make the necessary arrangements." Having spoken thus, they respectfully fixed their gaze on Vasuki, ruler of the serpents. Carefully considering the matter, Vasuki said to the assembled snakes, "O serpents, I can not approve your plan, and I do not think it should be executed. Even though all assembled snakes have come to this conclusion, it does not appeal to me. And yet something must be done to save you, a fact that causes me great anxiety. For whatever we do, good or evil, now depends on me."

ADI PARVA - CHAPTER 34

\plain r228 Sri Suta Goswami said: After patiently hearing the statements of all the serpents, who expressed their different views, and hearing Vasuki's response, Elapatra spoke these words: "Do not waste your time thinking that there will be no sacrifice, or that we can eliminate King Janamejaya, who is the cause of our great fear. Have you forgotten that he is a direct descendent of the Pandavas, and that he fights with the strength of his forefathers?

"My dear King Vasuki, we should rather recall that excellent wisdom which states that a man who is assailed by divine providence has no other recourse but to take shelter of that very same divine providence. It is by the will of providence that danger threatens us, and thus we shall only find our refuge in that same divine will. O best of the serpents, please hear my words. "When the curse was being cast, I was frightened, and I crawled onto the lAdi Parva Chapter of our mother. From there, my lord, I heard the gods speaking to themselves, for they were stunned and aggrieved by our mother's curse upon us. Approaching Lord Brahma on our behalf, they said `Fiery are these lordly snakes, and fiery too is their mother!' The gods then said to Lord Brahma: Grandfather, what manner of woman, after obtaining such dear sons, would curse them like this? None but the cruel Kadru, O lord of lords, and in your very presence! Morever you have now agreed to what she said, Grandfather, and we are anxious to know for what reason you did not restrain her from such cursing. Lord Brahma said: There are many snakes of frightening strength, who are cruel and filled with poison. Because I desire the welfare of all creatures, I did not stop Kadru from uttering her curse. Those serpents who are mordacious, vile, sinful, and ever poisononous will be destroyed, but not those who practice the rule of virtue --- the virtuous snakes will be saved. Now please learn from me how such virtuous serpents will be saved from calamity when the fated time arrives. There will appear a wise and noble sage named Jarat-karu in the family of the Yayavaras. He will be as potent as fire and in full control of his senses. A great ascetic by the name Astika will take birth as the son of Jarat-karu, and that boy will stop the sacrifice of snakes. Thereby will all the virtuous serpents be saved. The gods replied: O lord, in union with what woman will that excellent sage, the great and powerful ascetic of the name Jarat-karu, beget his exalted son? Lord Brahma said: That potent jewel of the twice-born, Jarat-karu, will beget his powerful son in a virgin girl of the same name. Elapatra said: "This is a proper solution!" said the gods to the Grandfather, and having thus spoken, they went on their way and Lord Brahma too took his leave. O Vasuki, I see now that your sister is named Jarat-karu, and so to avoid this danger, you must give her in charity to that sage of strict vows when he comes to request her hand. I have heard from authorities that this arrangement will be our salvation.

ADI PARVA - CHAPTER 35

Srila Suta Goswami said:

O best of the twice-born, hearing the words of Elapatra all the serpents were filled with joy and they honored him by crying out, "sadhu! sadhu!" Thenceforth Vasuki, his heart filled with joy, carefully protected his sister Jarat-karu. Shortly threafter all the gods and demons churned Varuna's great ocean, and the mighty serpent Vasuki became the churning rope. Having thus accomplished their work, the gods, along with Vasuki, went to see the Grandsire, Lord Brahma, and said to him, "Dear lord, Vasuki fears his mother's curse and therefore he suffers greatly. He is very worried about his brother serpents, for the curse against them is like a thorn in his heart. O lord, please remove this painful thorn. This lord of the snakes, Vasuki, is always kind to us and always ready to help the gods. O lord of lords, show him your mercy and calm the fever in his mind." Lord Brahma said: My dear gods, it was I alone who previously entered the mind of the serpent Elapatra and inspired him to speak encouraging words to his fellow serpents. When the appointed time comes, this lord of serpents, Vasuki, must act to fulfill those words of Elapatra. For as Elapatra has declared, all the sinful serpents shall perish, but not those who are righteous. The sage Jarat-karu is born, and he is dedicated to the most severe austerities. In due time, Vasuki must offer his sister, who is also named Jarat-karu, to the sage. O gods, the salvation of the serpents shall come as the serpent Elapatra predicted, and not otherwise. Srila Suta Goswami said: Hearing the words of the Grandfather, Vasuki, lord of the snakes, assigned numerous qualified serpents to constantly observe the sage Jarat-karu, commanding them, "As soon as the great sage Jarat-karu desires to select a wife, you are to come at once and inform me, for this will be our salvation."

ADI PARVA - CHAPTER 36

Sri Saunaka said: O son of Romaharsana, I would like to hear about the sage Jarat-karu, that great soul of whom you speak. He is celebrated in this world by the name Jarat-karu, but how did he get that name and what exactly does it signify? Kindly explain. Sri Suta Goswami replied: Jara is said to mean "weakening" or "destruction", and karu comes from the word daruna, meaning "frightening" or "terrible." The learned sage gradually emaciated his body with fierce austerities, until it became a fright to see, and thus, O brahmana, he became known as Jaratkaru. And Vasuki's sister received the same name for the very same reason. Upon hearing this, the devoted Saunaka could not help laughing and complimented Ugrasrava (Suta) for his clever explanation, saying, "Yes, that sounds right!" Sri Suta Goswami continued: For a very long time that learned sage, strict in his vows, devoted himself to austerities and did not hanker for a wife. Fixed in austerity, learned in the holy texts, free of fatigue and fear, Jarat-karu remained perfectly celibate and raised his seminal fluid to the brain, thus nourishing

his spiritual intellect. In this way, the great soul wandered all over the earth, never hankering to have a wife, for the very thought could not enter his mind. Then, when another time had come, there lived a celebrated king named Pariksit, who carried the glory of the Kuru dynasty. Like his great-grandfather Pandu, this mighty-armed king was the greatest bowman in the world and enjoyed going on the hunt, as did Pandu in the days of yore. Once that lord of the earth wandered about the forest, piercing deer, boars, hyena, buffalo, and other kinds of wild creatures. At a particular moment, he pierced a deer with a polished shaft and taking his bow on his back, followed the wounded animal into the deep woods. Holding his bow, he followed the stag all over the forest, and thus he resembled the mighty Lord Siva, who shot a sacrificial deer and followed it throughout the heavens. Never before had a deer shot by the king escaped with its life into the forest; this incident was surely an act of providence to bring the king back to heaven. The deer led the king far away into the deep forest, until, extremely fatigued and afflicted by thirst, he approached a forest sage who sat in a cow pasture, living off the abundant milk foam left by the calves who drank their mother's milk. The king, pained by hunger and exhausted, ran desperately up to the sage, who was strict in his vows, and holding up his bow, inquired from the saintly one, "Good brahmana, I am the King, Pariksit, the son of Abhimanyu. I shot a deer, but then it escaped me. Have you seen it?" The sage was fixed in a religious vow of silence and did not speak a single word in reply. Angered by this, the king raised up a dead snake with the tip of his bow, draped it on the shoulder of the sage, and stared at the holy man. But the sage would not speak a word, whether good or bad. Having released his anger, and seeing the condition of the sage, the king's mind became aggrieved. He then returned to his city, and the brahmana remained there in that very state. The sage had a son who, although young, possessed terrible strength, which he had developed by great austerities. The boy's name was Srngi. Although strict in his vows, he had a terrible temper that made him merciless. Srngi had been regularly engaged in worshiping the principal god, Lord Brahma, who is kind to all creatures, until finally after receiving Brahma's permission, young Srngi returned to his home. He was a haughty and ill-tempered boy whose anger could be as deadly as poison. One day, O brahmana, when he was playing and joking with his friend Krsa, also a sage's son, Krsa said to him, "You are certainly powerful and a great ascetic, but don't be proud, Srngi, because you father now wears a corpse around his shoulders. Do not say a single word when you are sporting with people of our calibre, who are perfect and self-realized sons of sages. To what avail are your so-called manliness and your proud words when you will soon behold your own father wearing a corpse?"

ADI PARVA - CHAPTER 37

Sri Suta Goswami said: When the powerful Srngi thus heard that his venerable father was bearing a dead snake, his heart filled with anger and he burned in his rage. Glaring at Krsa, and giving up all kind and graceful speech, he demanded, "How is my father now wearing a dead snake?" Krsa said:

"Dear friend, King Pariksit was chasing deer in the forest, and just now he hung a dead snake on your father's shoulder." Srngi said: "What did my father do to displease that wicked king? Tell me the truth, Krsa, and beware of the power of my austerities." Krsa replied: "King Pariksit, the son of Abhimanyu, was hunting, and after piercing a deer with a feathered arrow he pursued it alone into the forest. As he wandered in that deep forest, the king could not find the deer, but he did see your father and inquired of him, but your father made no reply. The king, disturbed by hunger, thirst, and fatigue, inquired again and again from your father about the deer and asked him for water, but your father remained as silent and still as a stone pillar. He was practicing a vow of silence and would not reply. So the king, with the end of his bow, placed a dead snake on his shoulder. O Srngi, the king has gone back to his own city of Hastinapura, and your father, dedicated to his religious vows, remains even now in that same condition." Suta Goswami said: Hearing these words, the sage's son stood motionless with unblinking eyes that turned bright red with rage. The maddened child seemed to scorch the world with his anger. Overwhelmed with anger, he then touched water and furiously cursed the king with all his strength. Srngi said: That sinner of a king has dared to hang a dead snake on the shoulders of my dear, elderly father, who was struggling to perform his religious penances. Therefore on the seventh night hence, Taksaka, mightiest of serpents, impelled by the strength of my words and by the fullness of his own fury, will engage his fiery prowess and deadly poison against this sinful king, a despiser of brahmanas, who has brought infamy upon the Kuru dynasty. By my curse, Taksaka will deliver the king to the lord of death!" Suta Goswami said: Thus cursing the king, the angry Srngi returned to his father, who sat in a cow pasture wearing the dead snake. Beholding the dead serpent upon his father's shoulder he was again overwhelmed with anger, and tears of grief rolled down his cheeks. He said to him. "My dear father, when I heard that the evil monarch Pariksit had offended you, I became so angry that I invoked a terrible curse upon him. That worst of the Kurus has earned it! In seven days the best of serpents, Taksaka, will drag him to the most horrible abode of the lord of death!" O brahmana, the sorry father then replied to his enraged son, "My dear son, this does not please me. This is not the religious rule for ascetics, for the king is the best of men, and we are dwelling in his kingdom. He has always protected us according to the rules of justice. I do not condone his offense, but, my son, ascetics like us must nevertheless forgive a saintly king under all circumstances. If these laws of God are abused, they in turn will cause great injury without a doubt! "If the king does not protect us, anguish shall be our lot. My son, without the king it would be impossible for us to practice our religious life peacefully. When the kings protect us in accordance with the sacred law, we are free to cultivate virtue; and by the rule of virtue a portion of our piety thus belongs to the guardian king. And King Pariksit especially, who is just like his great-grandfather, has protected us well, precisely as a king should protect every creature born in his realm.

"He undoubtedly did not know that I was practicing a sacred vow and could not attend him. He must have been sorely afflicted by hunger and fatigue. Therefore, out of immaturity and impulsiveness you have performed an evil deed. No matter what the circumstance, it was wrong for us to curse the king. He did not deserve it."

ADI PARVA - CHAPTER 38

Srngi said: O Father, if I have acted rashly, or even if I have committed a wicked deed, and whether I have pleased or displeased you, nevertheless that which I have already uttered cannot be changed. O Father! I must tell you that it will come to pass, for I am incapable of false speach, even when joking, much less while uttering a curse. The sage Samika said: I know of your terrible prowess, my son, that your words must come to pass. You have never uttered a false word, and your tragic curse upon the king cannot fail to act. It is always a father's duty, however, to correct even a grown son, so that the son acquires good character and a lasting reputation. What then of a mere child such as you, who has prospered by austerities and now acts like the lord of the world? Anger multiplies to excess in the hearts of great and powerful persons. You have distinguished yourself in the practice of religious principles, but observing that you are my son, and a mere boy, and that you have acted so rashly and impulsively, I see that it is my duty to correct you. You must become peaceful. Maintain yourself by collecting the simple eatables of the forest and give up your anger and thus you will never reject your religious principles. Anger plunders the hard-earned spiritual progress of those who endeavor for perfection, and those bereft of spiritual progress will never achieve their goal in life. When endeavoring spiritualists are able to forgive, their own equanimity will award them their desired perfection. This world can be enjoyed by the those who forgive, and the next world as well is only for those who forgive. Therefore, practice always a life of forgiveness, with your senses fully controlled. By such forgiveness you will some day achieve the spiritual planets, which lie beyond the world of Brahma and beyond the impersonal absolute. Despite this tragedy, my son, I must remain calm. I shall immediately do all I can by sending the following message to the king: O king, my young and immature son, seeing your offense to me, was unable to tolerate it, and now he has cursed you. Srila Suta Goswami said: That ascetic sage of noble vows gave the message to a disciple, and, his heart breaking with compassion, sent him to King Pariksit. He carefully instructed the disciple, a well-behaved and serious young man named Gaura-mukha, to inquire about the king's welfare and about the news of state affairs in general. Gaura-mukha went quickly to that ruler of men, who had benefitted the Kuru dynasty in so many ways. His arrival duly announced by the doorkeepers, he entered the king's palace. The brahmana Gaura-mukha was thereupon properly honored by the king, and after he was wellrested from his journey he accurately related to the monarch, in the presence of the royal ministers, the full and frightening message of the sage Samika, omitting nothing.

"Dear king," he said, "There is a most virtuous and self-controlled sage named Samika, who is peaceful and greatly austere and who lives in your kingdom. O tiger among men, O glory of the Bharatas, with the tip of your bow you wrapped a dead snake around the sage's shoulders. He himself was tolerant of your deed, but his son could not abide it. O king, without the knowledge of his father, he has cursed you! On the seventh night hence Taksaka will certainly cause your death. None can mitigate the curse, and therefore the compassionate sage again and again urges you to care for your soul. The sage was unable to restrain his enraged son, and therefore, O king, he who earnestly desires your welfare has sent me to you." Hearing these terrible words, the beloved king of the Kuru dynasty began to grieve. He was himself highly advanced in spiritual knowledge and thus he grieved not for his own passing away, but for his offense against the sage. Understanding that the accomplished sage had been absorbed in meditation under a religious vow of silence, the king's lament grew all the greater. When he understood the sage Samika's sincere compassion upon him, his grief and remorse grew still more, and his heart was filled with sorrow for the sin he had committed upon the holy ascetic. Noble as a god, King Pariksit lamented only his sin against the sage and nothing more. He sent Gaura-mukha back with this message: "May the holy Samika again grant me his mercy." As soon as Gaura-mukha had left, the king consulted with his ministers, his mind disturbed by his offense. The king knew how to take good counsel, and together with his ministers, he came to a decision. He arranged for a well-protected platform with but a single support. He also arranged for his security by bringing proper medicine and those who knew how to treat the diseased condition of the soul, and he placed all around him brahmanas who had perfected the chanting of Vedic mantras. Situated on that platform, he performed all the duties of a saintly king, along with his ministers. The king was protected on all sides because he knew the principles of religion. On the seventh day, O best of the twice-born, the learned Kasyapa came there to protect the life of the king with his medical skill. Having heard that on this seventh day the most powerful of serpents, Taksaka, would send the greatest of kings to the abode of the lord of death, he thought, "When the king is bitten by that powerful snake I shall counteract the feverish effects of the poison. Thus I shall gain both material and spiritual benefit." As Taksaka, the leader of serpents, moved toward the king he saw Kasyapa traveling with great determination in the same direction. Transforming himself into an elderly brahmana, Taksaka, chief of the serpents, said to the exalted sage Kasyapa, "Where are you going so quickly, and what is it that you are so anxious to do?" Kasyapa said: On this very day Taksaka, the greatest of serpents, will consume with his poison the heroic king of the Kuru dynasty. Dear and gentle brahmana, as soon as that leader of the race of snakes bites the mighty Kuru king with his fiery poison, I shall immediately counteract the effect. It is for this that I am going so quickly. Taksaka said: I am that very Taksaka, O brahmana, and I shall indeed bite the ruler of the earth! Turn back! You have no power to cure a man bitten by me. Kasyapa said: I shall in fact cure the king! As soon as you bite him, I shall counteract your poison; I have made my calculations on the strength of my vast knowledge.

ADI PARVA - CHAPTER 39

Taksaka said: If you you have any power to cure someone bitten by me, Kasyapa, then revive a tree that I shall bite. Before your very eyes, O best of brahmanas, I shall burn this banyan tree with my poison. Try your best to save it. Show me the power of your mantras! Kasyapa said: Carry out your threat, O ruler of snakes, and bite the tree. But once you have bitten it, O serpent, I shall bring it back to life. Srila Suta Goswami said: Even as the ruler of snakes was thus addressed by the great soul Kasyapa, the powerful serpent approached the large banyan tree and bit it. Once bitten by Taksaka and filled with his poison, the entire tree immediately burst into flames. Having burned the tree, the snake again spoke to Kasyapa, "O best of brahmanas, now try to bring this tree back to life!" Although the tree was reduced to mere ashes by the mighty serpent's power, Kasyapa nevertheless collected all those ashes and then spoke these words: "O snake ruler, behold the power of my science when it acts upon this noble tree. Before your eyes, serpent, I shall bring this tree back to full life." The exalted and learned Kasyapa, the best of the twice-born, then brought back to life a tree that had been turned into a heAdi Parva - Chapter of ashes. First he created a sapling, then gave it two leaves, adding twigs and branches, and at last manifested the full-grown tree, precisely as it was before. Seeing the great soul Kasyapa restore life to the tree, Taksaka said, "O brahmana, what you have done is truly amazing. Most learned one, it appears that you can nullify my poison and that of other powerful serpents. O ascetic, for what purpose are you going to the king? What do you hope to gain? Whatever reward you hope to obtain from this powerful monarch, I myself shall give you, even if it be something very difficult and rare to achieve." "This king is afflicted by a brahmana's curse, and his life is at an end. If you try to save him, O learned sage, your success will be doubtful, and your brilliant reputation, which is spread all over the three worlds, will vanish like a sun which has lost its warm rays." Kasyapa said: O serpent, I go thence to obtain wealth, but if you yourself give it to me, then I shall return home as you desire. Taksaka said: As much wealth as you seek from the king I shall give you now and more. Desist and turn back, noble brahmana. Srila Suta Goswami said: When the very powerful and wise Kasyapa heard these words of Taksaka, he began to reflect deeply on the fate of the king. With his divine knowledge the mighty sage could understand that the life of the king, born in the line of Pandu, had actually come to an end. Kasyapa, the noble seer, collected from Taksaka all the wealth he desired and departed. When by this arrangement the great soul Kasyapa turned back, Taksaka quickly continued on toward the city of Hastinapura.

On the way Taksaka heard that the great monarch was surrounded by persons expert in counteracting poison through mantras and medicines. [Even though the king was detached from his fate, his people were determined to save him.] Taksaka began to think, "I will have to trick the king through some kind of magical process. What would be the best means?" Thereupon Taksaka dispatched to the king a group of serpents disguised as ascetics with an offering of fruits, leaves, and water. Taksaka said: All of you must now carefully perform this duty. Go to the king and make him accept this gift of fruit, leaves, and water. Suta Goswami said: Instructed by Taksaka, the snakes acted accordingly, bringing the king a gift of darbha grass, water, and fruits. The noble monarch accepted it all, and having received them with all the formalities due the sages he sent them on their way. When the serpents disguised as ascetics had departed, the monarch of men spoke to his ministers and well-wishing friends, "You should eat, by my side, all these sweet fruits the ascetics have brought." Then the king, with his ministers, desired to take the fruits. The ruler held up a fruit on which was a tiny copper-colored insect, whose body was short with blackish eyes, O Saunaka. Taking this fruit in his hands, that best of kings then said to his ministers, "The sun is setting, so there is no danger for me today from poison. But a young sage cursed me to die today, so let his words be true! May this insect be transformed into Taksaka and bite me so that he will not have uttered a lie." The ministers, moved by the will of God, agreed with the king, and having spoken thus, the monarch then quickly placed the insect on his neck and laughed. The saintly king had lost his external consciousness, and being prepared to ascend to his next life he desired to give up his mortal frame. As he continued to laugh, Taksaka came out of the fruit, which had been given to the king, and wrapped himself around the great ruler. Note to Chapter 39: The highly revered scripture Srimad Bhagavatam describes the king's last moments as follows (12.6.1-10 ): King Pariksit spent his last days hearing about God from Sukadeva Goswami, the selfrealized and peaceful son of Vyasa, and now the king humbly approached his holy teacher and bowed his head upon the sage's feet. The king had lived his entire life under the protection of Lord Visnu, and now at the end he folded his hands in supplication and spoke the following: "I have now achieved my purpose in life. Indeed I am truly blessed because you have so mercifully taught me about the Supreme Lord, who is without beginning or end. Yet I am not surprised that a great soul in love with God has shown his mercy to a foolish king suffering the terrible miseries of this world. "My lord, I now have no fear of Taksaka or anyone else, or of death itself, for my mind is now absorbed in God, whom you have revealed to me, and He has soothed my heart and taken away my fear. "O holy one, now that my time is drawing near, grant me permission to give up my speech unto the Lord and to absorb my mind, free of all desire, in Him alone. Thus I shall give up my life." Suta Goswami said:

Thus requested, the glorious son of Sri Vyasa gave his permission to King Pariksit. And after the king and all the sages had honored him, Sukadeva departed from that place. The saintly King Pariksit then sat down on the bank of the Ganges upon a seat of darbha grass with the tips of its stalks facing east and turned himself toward the north. Free of attachment and doubt, he sat as firmly as a tree and fixed his mind on the Supreme Soul, and his life air ceased to move. Sitting there like a great yogi, his consciousness was no longer in this world.

ADI PARVA - CHAPTER 40

Suta Goswami said: When the ministers saw their monarch enwrapped by the serpent, their faces turned white and they cried out in utter distress. Hearing the sound of the king's departure, they scattered about. Overcome with grief, they saw the lord of serpents, the extraordinary serpent Taksaka, his duty done, streaking bright as a lotus through the sky, as if to part the hair of heaven. The house burst into flames from the fire of the serpent's poison, and as the king's men fled in fear it crumbled and fell as if struck by lightning. When the great soul King Pariksit had thus departed from this world, the royal priest, who was a self-realized brahmana, joined with the ministers and performed all the funeral ceremonies meant to bestow blessings upon the king in his next life. The residents of the royal capital then met together, and everyone agreed that the king's son must succeed his father to the throne. Thus Janamejaya, the young hero of the Kuru dynasty, whom all declared to be invincible, was appointed to lead the great Kuru empire. Though still a young man Janamejaya was noble by nature, and acting in concert with royal ministers and priests he proved to be an excellent ruler of men. This first-born son of Pariksit administered the kingdom exactly as his heroic great-grandfather Pandu had done. The ministers, observing that the king cut down like fire those who would pose a threat to the country, now felt him worthy to accept a royal bride, and so they approached the king of Kasi, Suvarna-varma, to request his daughter, Vapustama, as a wife for the Kuru leader. The Kasi king agreed to give his daughter Vapustama to the Kuru hero after carefully studying his character and virtues, and Janamejaya joyfully accepted her, and never again did he think of other women. Thus with a happy heart this powerful king, the best of rulers, sported with his wife amid lakes and blossoming woods, just as in ancient times Pururava enjoyed life upon obtaining the celestial Urvasi. Likewise Vapustama, having obtained such a handsome ruler as her husband, loved him deeply, and in their free moments gave him much delight, for she was the joy and beauty of the king's palace.

ADI PARVA - CHAPTER 41

Suta Goswami said: At that time the great and wise ascetic Jarat-karu wandered all over the world, and wherever he happened to be at sunset that place became his home for the night. With unusual strength he undertook religious duties that are most difficult for ordinary persons, fasting from food and consuming only air. Thus traveling about, bathing in sacred lakes and rivers, the sage

caused his body to wither day by day, until one day he happened to behold his forefathers hanging upside down in a hole. They were suspended over a abysmal pit by a clump of fibres that had been reduced to a single thread by a mouse who lived in the hole and daily nibbled away at the vanishing rope. Those poor souls were weak from lack of food and yearned to be saved from that miserable hole. Jarat-karu, who appeared equally wretched, approached them and said, "Who are you, good sirs, hanging here by a mere clump of grass whose fibres are being eaten away by the mouse who lives in the hole? There is but a single shoot left growing from this clump, and that too the mouse is steadily removing with his sharp teeth. There is little remaining. He will surely cut his way through before a long time, and all of you will fall head first into this hole. "I am very unhappy to see you here upside down, victims of a terrible misfortune! Tell me at once what I can do to help you. If I can deliver you from this calamity by donating a quarter of my austerities, or even a third or a half, then I will do so. Or even if all my austerities are required to free you from this plight, then so be it. I will happily do it!" Jarat-karu's forefathers replied: O best of brahmanas, you thrive in your celibate life and thus you wish to deliver us from this calamity. But our problem cannot be eased by austerities, dear friend, for we also enjoy the fruits of past austerities. That is not the problem, nor is it the solution. O best of holy teachers, we are about to fall into a filthy hell because our family line has been interrupted. Dear well wisher, we are hanging over this hole, and thus our wits are not about us. Although you must surely be famous in the world for your strength and kindness, we do not know who you are. You must be a very fortunate and successful person indeed, so mercifully approaching us and grieving over our pitiable condition. Listen, good sir, to who we really are. O great one, we are the sages known as the Yayavaras, strict in our vows yet fallen from the worlds of the pious by the destruction of our family line. Our penances and piety have been in vain, for there is no thread, no offspring, to continue our family line. Actually, we still have one thread remaining, but for all practical purposes he may as well not exist. So diminished is our good fortune that our only surviving relative is an unfortunate fellow known as Jarat-karu. He is a master of all the Vedic literature, but he is so avid to perform his austerities that we have been left to fall into this most miserable calamity: he has no wife, no son, nor does he have a single living relative. Because of this alone we hang here over this hole, almost out of our minds, deprived of anyone to care for us. Now that you have seen us here, kindly help us and tell him for us, "Your wretched forefathers are hanging upside-down over an abyss. O strong-willed man, kindly take a wife and beget children. You are rich in austerities, yet you are the only remaining link of our family, the only one!" O brahmana, the cluster of grass from which you see us hanging is in fact our family line, which was once numerous and strong, and the plant fibers you see here are our descendants who continued the family line but were devoured, dear friend, by time. The half-eaten fiber that you now witness, O brahmana, is the sole reason we are hanging here, for it is our only living descendant, and he will only practice austerities. The mouse that you see, brahmana, is the great force of time, slowly wearing away that fool Jarat-karu, who is so absorbed in his severe austerities. So foolish is that boy, and so greedy is he to acquire the fruits of austerity, that he proudly carries on, mindless of how he affects us. O holy man, his penances will certainly not save us, for we have been cut at the roots, and cast into utter ruination. Time has plundered our keen intellect. Look at us! We are headed for hell like ordinary miscreants!

When we have fallen there along with our own grandfathers and forefathers, he too, likewise cut down by time, will go straight to hell, for the opinion of the wise, friend, is that no austerity, no sacrifice, or any other glorious means of purification equals the piety and holiness of preserving a God-conscious family. Dear friend, you must tell the ascetic Jarat-karu what you have seen here today. O brahmana, tell him everything; speak to him in such a way that he will accept a lawful wife and beget children. Oh, for God's sake, please help us!

ADI PARVA - CHAPTER 42

Suta Goswami said: Hearing all this, Jarat-karu lost himself in anguish and replied to his forefathers in a voice choked with tears of grief. "I alone am that sinner Jarat-karu, your immature and misguided son. You should punish me for my misdeeds." The forefathers replied: O son, by God's grace alone did you happen to arrive at this place. O brahmana, why have you not taken a wife? Jarat-karu said: Dear forefathers, my life's goal, which has always been in my heart, is to practice celibacy and thus bring this body into the next world as well without ever passing semen. Yet as I see all of you hanging here like so many bats, my mind recoils from celibate life. Dear forefathers, I shall act for your happiness, and as is your wish I shall doubtlessly enter family life --- but only if I find a virgin girl with the same name as mine. There will be a certain woman who will present herself to me as a religious offering, and I shall accept her on the condition that I not bear the cost of her maintenance. O forefathers, I shall enter into family life only if permitted to do so under these conditions. Otherwise, the truth is that I shall not. Suta Goswami said: Having thus spoken to his forefathers, the muni Jarat-karut continued traveling about the earth. But he was old, dear Saunaka, and did not obtain a wife. He at last grew hopeless, though still driven by the plight of his forfathers, until finally one day he entered a forest and cried out in utter despair, "Whatever creatures there are, whether walking about or rooted in the earth or invisible to my eyes, may you all hear my words! I was engaged in severe austerities when my poor suffering forefathers commanded me to get married. Out of kindness to them. I am trying to marry, and thus I wander all over the world, hoping to obtain the gift of a suitable girl. Know that I am poor and wretched yet bound to obey my forefathers. If any creature within the sound of my voice has such a daughter, please offer her to me, for I have been everywhere. "The girl meant to be my wife has the same name as me, and will be given freely as a religious offering. Moreover, I will not bear the cost of her maintenance. I beg all of you, bestow upon me such a girl!" Just then, the serpents who were closely watching Jarat-karu carefully noted his behavior and reported it to Vasuki. Hearing the news, the serpent lord summoned his sister, who was bedecked with fine dress and ornaments, and went with her to the sage. O brahmana, when Vasuki, the king of snakes, arrived in the forest, he at once presented his sister as a religious offering to the great soul Jarat-karu. However the sage did not accept her, for he was thinking,

"She must not have the same name as me, and besides, we have not even discussed her maintenance." Jarat-karu simply stood there meditating on his free life as an ascetic, his mind divided over whether or not to accept her as a bride. Then, O son of Bhrgu, he asked for her name and said, "Vasuki, I will not be responsible for maintaining this girl!"

ADI PARVA - CHAPTER 43

Suta Goswami said: Vasuki then spoke these words to the sage Jarat-karu: "This girl is my sister, and her name, like yours, is Jarat-karu. Like you, she is dedicated to the practice of austerities. O best of the twice-born, I shall take the responsibility to maintain your wife, so please accept her. You are an ascetic whose wealth is austerity, and therefore I shall make every effort to see that her needs are taken care of and that she is well protected." When Vasuki promised, "I shall support my sister," Jarat-karu agreed to go to the serpent's home. There that virtuous soul, most learned in mantras, senior by austerity, and great in his vows, took the hand of Vasuki's sister in accord with religious rules and with the chanting of sacred hymns. Then to the praises of great sages, Jarat-karu took his wife to the brilliant residential quarters serpent lord had carefully designated for him. A bed was prepared with valuable coverings, and he dwelled in those quarters in the constant company of his wife. [That saintly man had never wanted to marry, but had done so to save his forefathers. It was not easy for him to act like a husband.] Thus he established this rule with his wife: "You are never to do anything that displeases me, or correct or criticize me at any time. If you do anything that displeases me, I shall renounce you and give up my residence in your house. Please take seriously these words I speak to you." Hearing this, the sister of the serpent lord was seized by a terrible anxiety. [Her entire race depended on her, and her mission was clear: somehow she must satisfy her husband and beget by him a child who would stop King Janamejaya's dreaded sacrifice. Thus the harsh terms of marriage left her shaken.] But despite her intense grief, she said to him, "So be it!" Just as she had promised, this most respectable woman, so anxious to please her husband, served the unhappy man with a devotion and skill as rare as the sight of a white crow. When her fertile season arrived, the sister of Vasuki purified her body and with perfect etiquette stood before her husband, the great sage. She thus obtained from him a child who even in her womb glowed with the luster of fire. Conceived by the most advanced of ascetics, the embryo shone with the effulgence of the fire god and grew exactly like the waxing moon in the bright fortnight. Some days after conception, the great ascetic Jarat-karu placed his head in the lAdi Parva Chapter of his wife and slept. He seemed unhappy and tired, and as the learned one slept the sun began to set over the hill. Seeing that the day was ending, Vasuki's sister worried about her husband, for he had sacred duties to perform at sunset, and the thoughtful lady feared that if he did not awaken he would transgress his religious principles. "What is my first duty," she thought, "to awake my husband or not? This saintly man is always melancholy; how can I avoid offending him? Let me consider which is worse for a religious man, anger or neglect of his religious duties? Actually, to neglect religious duties would be the worse of the two." Thus she made up her mind: "If I wake him, he will surely become angry, but if I do not wake him, he will sleep through the juncture of day and night and neglect the sacred duties that must be performed at twilight."

Thus settling the matter in her mind, the serpent princess Jarat-karu, whose voice was beautiful, spoke these sweet words to the sleeping sage, whose fierce austerities made him glow like fire. "You must arise, most fortunate one, for the sun is setting. My lord, so strict of vow, dip your hands in water and perform the evening worship. At this charming yet perilous moment you must ignite the sacred flames of sacrifice, for the sandhya, the juncture of day and night, is vanishing into the western horizon." Thus addressed, the advanced ascetic Jarat-karu spoke to his wife with trembling lips, "You have insulted me, O serpent woman! No longer will I live in your presence. I shall go just as I came. O shapely lady, I know in my heart that the mighty sun does not dare set at the appointed time while I am sleeping. No one likes to live with a person who insults him; what to speak of one as strict about the rules as I am!" Hearing these words of her husband, the devoted sister of Vasuki, Jarat-karu, felt her heart breaking, and there within their residential quarters she replied as follows: "I awoke you not out of contempt, learned brahmana, but rather that you not violate your religious duties." Thus addressed, the powerful ascetic Jarat-karu was filled with anger, and anxious to leave his serpent wife, he said, "With my god-given voice, I have never spoken a lie, and I tell you now that I shall leave, O serpent lady. Our agreement was that nothing would be done to displease me, and both of us accepted it. You are a good woman, and I have lived happily with you. "O shy and innocent lady, when I am gone tell your brother that 'my husband has left.' Do not grieve for me, once I have departed." Addressed thus, the lovely and shapely Jarat-karu was overcome by anxiety and grief, and she tried to reply to her husband, but her voice choked up with sobs and her mouth went dry. That slender princess simply stood there with hands folded, her eyes filled with tears, struggling to regain her composure. Finally with a trembling heart she spoke. "It is not right for you who know the principles of virtue to abandon me, who have done you no wrong! I have loved you and acted always for your good. A religious man should not leave a religious wife. "O best of brahmanas, I married you for a noble purpose. What will Vasuki say to his foolish sister, if I fail to fulfill that purpose? O saintly one, my relatives were cursed by their mother, and the child they are all hoping for has not yet appeared. If only I could have your child, my relatives would be saved. O brahmana, my sacred union with you must not go in vain. "My lord, because I seek the good of my people, I beg your compassion! O saintly one, you have placed your seed within me, but our child is not yet born. How can you, such a great soul suddenly decide to reject your sinless wife and go away?" Being so addressed, the ascetic philosopher Jarat-karu spoke to his wife in fair and fitting words. "O blessed woman, there is a child in your womb who is as brilliant as the god of fire. This son of yours son will be the most saintly of sages, and he will master the Vedas and all their supplementary branches." Having spoken thus, the law-abiding Jarat-karu departed, for the great sage had firmly decided to resume his practice of severe austerities. [It had never been his desire to marry, but he had accepted a wife to please his forefathers, and in so doing he had also redeemed the race of pious serpents. His forefathers and the serpents were delighted by the marriage, but Jarat-

karu had never wanted it. Even so he dutifully conceived a child who would save both his forefathers and the race of serpents.]

ADI PARVA - CHAPTER 44

Suta Goswami said: O thriving ascetic, as soon as her husband departed, Jarat-karu quickly went to her brother and told him exactly what had happened. The leader of snakes, hearing the most discouraging news, said to his grieving sister, himself the most miserable of all, "You surely know, dear sister, the reason for which I bestowed you on that man and the duty that was to be done. If a son is born to you he will save the serpent race. Lord Brahma told me in the presence of the gods that your powerful son would surely save us from the snake sacrifice. Good woman, are you indeed with child from that best of sages? I pray that your marriage with that learned man was not fruitless. Admittedly it is not proper for me to ask you about such affairs, but the extreme gravity of the matter forces me to question you in this way. "Knowing how irritable your husband is, due to his excessive austerities, I shall not pursue him because he would be apt to curse me at any moment. Good woman, tell me all that your husband did and thus remove the terrible thorn that has lain so long in my heart." At these words, Jarat-karu replied to the suffering Vasuki, and her words gave new hope to the serpent lord. "When I questioned my husband about a child, the exalted ascetic pointed to my womb and said, 'It is,' and then departed. I do not recall, O king, that he ever spoke falsely, even in jest, so how could he tell a lie at a time when he was leaving his wife forever? Indeed, he said to me, 'You should not worry about the success of your mission, serpent woman; your son will indeed take birth, and he shall be as resplendent as the blazing sun.' "O brother, having thus spoken, my husband left for the forest to perform austerities. Now may this terrible suffering in your heart be gone!" Hearing this, Vasuki, ruler of the snakes, accepted his sister's words with the greatest of joy, declaring "So be it!" That finest of serpents then honored his pregnant sister with an appropriate offering of encouraging and respectful words, wealth, and other gifts. O best of brahmanas, the greatly powerful embryo, shining like the sun, grew steadily in her womb like the waxing moon in the heavens. In due time, O learned one, the sister of the snakes gave birth to a male infant who shone like a celestial child, and who was destined to vanquish the fears of his mother's and father's houses. The child was reared there in the palace of the serpent king, and he learned the Vedas and their branches from Bhargava, the son of Cyavana. Even as a boy he carefully followed his vows, for he was richly endowed with spiritual wisdom and goodness. The world came to know him by the name of Astika, because his father, upon leaving for the forest, had said of him "Asti!," "He is!". The child, of immeasureable intelligence, was raised with utmost care in the house of the serpent king. As he continued to mature, he delighted the serpent race, who found in him all the glory and grace of the gold-giving, trident-wielding Siva, the lord of the gods.

ADI PARVA - CHAPTER 45

The sage Saunaka said:

Please tell me again in detail all that King Janamejaya said to his ministers when he questioned them about his father's journey to the divine kingdom. Srila Suta Goswami said: O brahmana, when the ministers were questioned by the king, they all explained to him about the demise of his father, Maharaja Pariksit. Hear now as I describe to you that conversation. King Janamejaya said: Gentlemen, you know how my father lived his life and how that very famous king, in the course of time, met his death. By directly hearing from you all about my father's life, by learning what his deeds were, I shall walk the way of righteousness and I shall never meet with evil. Srila Suta Goswami said: O brahmana, thus questioned by the great-spirited king, those learned ministers, who knew fully the religious law, replied to the monarch in these words. "Your father was a religious man, a great soul who cared for all of God's creatures. Listen now to the deeds he performed in this world and how he went to his final destination. "Your father organized human society into its natural divisions of varna and asrama, and all people worked according to their individual nature and ability. The king knew well the divine law, and he protected the citizens with justice, for he himself was justice personified. He guarded the earth goddess with unparalleled courage, and not a soul hated such a beautiful king, nor did he hate anyone. He was equal and fair to all creatures and ruled like the fatherly gods who are patrons of mankind. "Teachers, warriors, merchants, and workers cheerfully performed their respective duties, O King, because they were so expertly engaged by that king. He cared for the widowed, the unprotected, the poor, and the maimed; and for all creatures his handsome countenance shone like a second moon. "He studied the military science under the illustrious Saradvata and was steady in his prowess, a speaker of truth, a brilliant monarch who nourished and satisfied his people. Your very famous father, Janamejaya, was well loved by Lord Krsna Himself, and so he was loved by all the world. When all the descendents of the Kuru dynasty were slain, mighty Pariksit took birth as the son of Abhimanyu and Uttara. "The king was endowed with all the noble qualities and dealt expertly with the practical and spiritual demands of kingship. He was self-controlled, self-realized, brilliant of mind, and a humble servant of the elderly and senior. "He was careful to avoid the six vices and possessed brilliant powers of discrimination. Your father was the greatest scholar of political science and ethics, and he cared for all the creatures of his realm for sixty years. Then a snake brought the king to his destined and unavoidable end, and you, O best of men, have inherited this kingdom of the Kuru clan, to reign for one thousand years!" King Janamejaya said: In our family never was there a king who did not do good to the people, nor a single ruler not loved by his subjects, and this was especially due to the exalted conduct of our forefathers and their utter devotion to duty. But how did my father meet his death? What were the circumstances? Please explain this to me as it is, for I wish to hear the truth. Suta Goswami said:

All the ministers loved King Janamejaya, as they had loved his father, and they were devoted to the young king's welfare. Being thus urged to speak by their monarch, they replied as follows: "O king, just as the glorious Pandu was the greatest of bowmen in battle and thus protected the world, so was his great-grandson, your father, the greatest archer of his day. [Since the world depended on such as them to uphold justice, both Pandu and your father would often go to the forest to hunt and thus maintain their skills in sharp readiness.] We remember well how your father would delegate to us all the affairs of state and then spend his time in the woods, perfecting his extraordinary talent with a bow. "Once as he wandered in the forest, he pierced a deer with a feathered shaft and then quickly followed the deer as it fled into the deep forest. Moving on foot, bound with a heavy sword and carrying a bow and quiver, your father could not find the lost deer in the dense woods. He was already sixty years of age and became exhausted and famished in the great forest when he saw nearby a learned sage. The leader of kings questioned the sage, who sat silently in deep meditation. Though the king repeatedly spoke to him, the muni did not speak a single word. Afflicted by hunger and fatigue, the king suddenly grew angry at the peaceful sage, who sat as silent and still as a tree. The king did not realize that the holy sage was meditating and had taken a vow of silence. Overcome with anger, your father insulted him. O best of the Bharatas, with the end of his bow he lifted up a dead snake from the ground and placed it on the shoulder of that pure-hearted sage. The wise man did not speak to him, neither approving nor condemning the king's act, but simply remained there, bearing the snake on his shoulder, and did not become angry at the king.

ADI PARVA - CHAPTER 46

The ministers said: O best of kings, the exhausted king was afflicted with hunger, and having placed a snake on the sage's shoulder he returned to his own city. The sage had a famous son named Srngi, who had taken birth from a cow. Though still a young boy, Srngi was very powerful and possessed fearsome strength and a terrible temper. With his father's permission he had gone to play, when he heard from a friend that his father had been insulted by your father. O Janamejaya, tiger among men, Srngi heard that although his father had done no wrong, your father had wrapped a dead snake around his shoulders. This sage was pure and self-controlled, a most dedicated ascetic who regularly performed extraordinary deeds. Indeed, he was a most learned man, his soul illumined by austerity. He was the master of all his senses, free of selfish desire, pure in word and deed. Thus your father had insulted a respectable senior, one free of envy and small-mindedness, and worthy to give shelter to all creatures. Alas, your father did not know that the sage was fixed in meditation under a vow of silence. Hearing of this incident, the sage's mighty son was filled with fury and cursed your father. Though but a child in years, the boy was mature in his asceticism, having practiced for many lifetimes, and blazing with power and rage, the boy quickly touched water and then directed these words at your father: "On the seventh night hence, the angry Taksaka, leader of the Nagas, will bring down that sinful man who flung down a dead snake upon my sinless spiritual master. Behold the power of my asceticism!"

Speaking thus, Srngi went to his father, and seeing him in that same condition told him of the curse. The tiger among sages then sent word to your father, as follows: "O lord of the earth, you have been cursed by my son, so please do what you must, O king, for Taksaka shall bring you down with his fiery venom." O Janamejaya, hearing these terrible words your father was extremely concerned to end his life properly, and he prepared himself for the serpent king Taksaka. When the seventh day had arrived, a devoted sage named Kasyapa desired to approach the king, but the serpent lord spied Kasyapa as he hurried along, and disguised as a fellow brahmana, Taksaka said to him, "Sir, where are you going in such a hurry, and what is the task you wish to accomplish?" Kasyapa replied: The snake Taksaka is about to bite King Pariksit, the best of the Kurus, and I hasten to that very place. I am hurrying there because as soon as the snake bites the king I shall immediately neutralize the venom. The snake will not overcome the king with me there to help him. Taksaka said: It is I who shall bite the king, but why do you wish to bring him back to life? Tell me what you want, and I shall give it to you immediately! Then go back to your home. The ministers said: Thus addressed by the serpent king, the sage replied, "I desire wealth, therefore I go to the king." Taksaka spoke to the mighty sage with sweet words, saying, "As much wealth as you would beg from the king, O sinless one, you may take even more from me and return at once to your home." When the serpent had thus spoken, Kasyapa, exalted among human creatures, took from Taksaka all the wealth he desired and turned back from his mission. Having thus stopped the learned brahmana, Taksaka then took on yet another disguise and approached your righteous father, the best of monarchs, who sat peacefully, fully prepared for his destiny. Taksaka burned the greatest of monarchs with the fire of his poison, and thereafter you, Janamejaya, were installed on the royal throne for the glory and victory of the Kuru clan. O virtuous king, we have have described to you all these tragic events exactly as we saw and heard. We have invented nothing. O glorious ruler, having heard of the destruction of a king and the humiliation of this wise Uttanka, you should now take proper measures. King Janamejaya said: First I want to hear about the conversation that took place between the lord of snakes and the brahmana Kasyapa. Since they met on a deserted forest path, who could have seen or heard them and reported the information to all of you? The ministers replied: Hear, O king, how and from whom we came to know that the best of brahmanas and the most powerful of serpents actually met on a forest path. O earthly ruler, a certain man happened to be in that forest collecting firewood and had climbed up into a tall tree looking for dead and dry branches. Both the snake and the sage were unaware that the man was up in the tree, and he was burned to ashes along with the tree. O best of kings, the man was then brought back to life, along with the lordly tree, by the power of the twice-born brahmana. O noble ruler, the man then returned to the city and recounted all that had happened between

Taksaka and the brahmana. We have now explained to you exactly what happened, just as we heard it. Having heard this, you who are a tiger among kings should now do as you wish. Suta Goswami said: Hearing the words of his ministers, King Janamejaya felt a searing pain in his heart, and overcome with anguish he pounded his fist into his hand. A long, burning breath issued from his handsome mouth and tears poured from his lotus eyes. The ruler of the world, lost in grief, then said, "Gentlemen, hearing from you how my father left this world and journeyed to the kingdom above, my mind is now fixed in unbreakable determination. Please hear of my decision. The wicked Taksaka cruelly attacked my father, and now he must pay for his deed. "If Taksaka had simply carried out the words of Srngi and bitten the king, my father would still be alive. And if the king had lived, by the mercy of Kasyapa and the good counsel of the ministers, what would that snake have lost? Kasyapa was invincible and desired to save my father's life, yet out of sheer ignorance this snake turned back that exalted brahmana. Taksaka is evil, and great is his sin, for he dared to offer gifts to a brahmana, that my father might die. I shall now please the sage Uttanka, and I shall greatly please my own tortured soul. And I shall surely satisfy all of you, for now I shall avenge the murder of my father!"

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Suta Goswami said: Having made his statement and gained the approval of his ministers, the very handsome son of Pariksit, a tiger of the Bharata race, then swore that he would conduct a snake sacrifice. Calling for his priest and others learned in the science of sacrifice, the eloquent monarch, anxious to accomplish his mission, then spoke these words: "Gentlemen, the wicked Taksaka slew my beloved father. Now kindly tell me how I may avenge that sin. Do you know the process by which I can personally send Taksaka and his associates into the blazing fire of sacrifice? As he once burned my father with the fire of his poison, so now in the same way I wish to burn that sinner to ashes." The sacrificial priests replied: O king, there is a great sacrifice that was created by the gods as if to fulfill your very purpose. O ruler of men, it is described in the ancient Puranas as the Snake Sacrifice, and experts agree that only you, as emperor, are in a position to sponsor such a sacrifice. If that be your desire, we possess the necessary technology to carry it out." Srila Suta Goswami said: O noble sage, when thus addressed by his ministers, the saintly king envisioned the serpent Taksaka falling into the blazing mouth of the sacrificial fire, and thus he said to the brahmanas who were expert in chanting potent hymns, "Please procure the necessary articles, for I shall carry out the sacrifice!" O best of the twice-born, priests then arranged for a careful survey of the king's land according to scriptural codes in order to find the most effective ground for sacrifice. The priests were distinguished scholars and self-realized souls, and under their guidance the

sacrificial arena was properly constructed and with the greatest of opulence, bedecked with abundant jewels and grains, and attended by learned communities of respectable men. After the sacrificial area was properly measured and built in the most desireable way, the priests next blessed the king for the accomplishment of the Snake Sacrifice. Before this, however, a great portent arose which signaled that an obstacle would occur in the performance of the Snake Sacrifices. As the sacrificial ground was being prepared, a master builder of vast wisdom, thoroughly schooled in the art of construction, spoke these words: "Considering the time and place in which the land survey was begun, this ceremony will not be completed and a brahmana will be the cause." Thus spoke the twice-born scholar, who was learned in the ancient science. Hearing these words before his consecration into the ceremony, the king said to the royal gatekeeper, "Let no one who is unknown to me enter this area." The procedure of the Snake Sacrifice then began, precisely according to rule, and each of the sacrificial priests carefully attended to his duties. Gravely garbed in black robes, their eyes reddened from smoke, they poured the potent ghee into the blazing fire of sacrifice, chanting the deadly and irrevocable mantras. As they proceeded to offer the race of snakes into the fiery mouth of sacrifice, the minds of all the chest-crawling serpents trembled with terror as snakes came flying and dropped into the sacrificial flames, writhing in wretched pain and crying out to one another. Quivering, gasping and hissing, coiling wildly around one another with their heads and tails, they plunged into the wondrous fire. White snakes, black snakes, blue snakes, old snakes, and young snakes, shrieking in terror, fell into the mighty blaze. O best of the twice-born, thus did hundreds of thousands, millions, and tens of millions of helpless serpents meet their destruction. Some were as tiny as mice, others as thick as elephant trunks, and still others, having giant bodies and terrible strength, were as furious as maddened bull elephants. But all serpents, the mighty as well as the insignificant, with their varieties of hues, their horrible venom, and their awesome deadly power, fell into the unyielding fire, broken and ruined by the club of a mother's curse.

ADI PARVA - CHAPTER 48

Sri Saunaka said: In the snake sacrifice of the learned Pandava king, Janamejaya, who were the great sages who acted as the sacrificial priests? Who were the assembly members in that terrifying snake sacrifice, which caused such extreme fear and grief to the serpents? Dear Suta, kindly explain all this in detail, for those powerful men, who knew all the technology of sacrifice, should themselves be known to us. Suta Goswami replied: Yes, I shall tell you at once the names of the priests and council members who served the king on that occasion. The Hota priest at the sacrifice was the brahmana Canda-bhargava, born in the Cyavana dynasty and known to have excelled among Vedic scholars. The senior and learned brahmana named Kautsarya Jaimini served as the Udgata priest; Sarngarava as the Brahma priest; and Bodha-pingala the Adhvarya priest. Vyasadeva was present as an assembly member, as were his son and disciples. Other assembly members were Uddalaka, Samathaka, Sveta-ketu, and Pancama. Similarly present in

the assembly were great sages such as Asita, Devala, Narada, Parvata, Atreya, the twice-born Kunda-jathara, and Kuti-ghata. There was also Vatsya, and Sruta-srava the elder, distinguished for his austerity, scholarship, and conduct; and Kahoda, Deva-sarma, Maudgalya, and Sama-saubhara. These and many other brahmanas, strict of vow, were present as assembly members at the sacrifice led by Pariksit's son, Janamejaya. As the priests offered oblations at this great ritualistic sacrifice of snakes, horrible serpents who were frightening to all creatures fell into the irresistible flames. Streams of boiling fat and blood began to flow about, spreading the stark odor of death, as serpents incessantly burned in the tumultuous fire. There was the constant sound of shrieking snakes hovering in the air, and cooking horribly in the insatiable fire. However, Taksaka, lord of the snakes, upon hearing that King Janmejaya had been initiated into a snake sacrifice, had immediately gone to the abode of Lord Indra. Knowing that he had sinned, and thoroughly frightened, the mighty serpent explained to Lord Indra all that had happened. Indra was very pleased with his humble submission and said, "O Taksaka, lord of the Nagas, there is absolutely no danger for you from this snake sacrifice. In the past I secured the blessings of Lord Brahma for your sake, and therefore you need not fear. Let your terrible anxiety be gone." Being thus reassured by Indra, the mighty snake rejoiced and dwelt happily in the abode of the lord. But the great serpent Vasuki was most unhappy, and he grieved deeply for the snakes who continued to plunge into the fire, for so few of his associates were left alive. A terrible depression overtook the powerful serpent, and with a trembling heart he spoke these words to his sister: "O blessed woman, my limbs are burning and I have no sense of where I am. I am sinking away in utter confusion and my mind is spinning. My vision is lost and my heart is bursting. Today I shall fall helplessly into that blazing fire. The sacrifice of Pariksit's son will go on until every one of us is dead. It is now clear that I am going to the abode of the Lord of death. Sister, the time has now come for which I once gave you to the sage Jarat-karu. Oh save us, and save all our family! O glorious lady of the serpents, our own grandfather Lord Brahma said in the past that your son Astika would put an end to this relentless sacrifice. Therefore, dear sister, tell your beloved child, who is so highly regarded by the elders as the greatest knower of the Vedas, that he must now save me and my dependants!"

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Sri Suta Goswami said: Thereupon the Snake woman Jarat-karu called for her son, and remembering the instruction of the snake king Vasuki, she told him, "Son, my brother gave me to your father with a mission, and its time has now come. You must do the needful!" Astika said: For what purpose did uncle give you to my father? Explain it to me truthfully, and upon hearing of that grave mission I shall properly execute it. Sri Suta Goswami said:

Jarat-karu, sister to the serpent lord, yearned to help her relatives, and therefore with great determination she explained the situation to her son. Jarat-karu said: The goddess Kadru is understood to be the mother of all the serpents, without exception, but she grew furious with her sons and cursed them. Listen and you will know why. "My dear children," she said, "even though my very freedom is at stake, you refuse to enter the tail of the king of horses, Uccaihsrava, and falsify it so I might win a wager with my sister Vinata. Therefore I curse you, that in the sacrifice of Janamejaya, a celestial fire, whipped and driven by the god of wind, will consume you, and your bodies will dissolve back into the earth, water, fire, air, and ether from which they came. From there you will go to the land of the dead." As she thus cursed her serpent sons, the grandfather of the universe, Lord Brahma, approved her words and said, "So be it!" My dear son, Vasuki heard the statement of Lord Brahma, and when the churning of the ocean had been accomplished, my brother approached the demigods for shelter. The gods had fulfilled their own purpose, having won the heavenly nectar, and thus they were all kindly disposed toward my brother. Placing him at the front of their entourage, they all went to see Lord Brahma. All the gods, along with Vasuki, beseeched the Grandsire for mercy. "May this curse not act!" they pleaded. Vasuki, king of the snakes, agonized by the fate of his relatives, begged the Grandfather, "O my lord, may this cruel curse spoken by our mother not act upon us!" Lord Brahma replied: Saintly Jarat-karu will obtain a wife who will also be named Jarat-karu, and they will beget a brahmana son who will free the snakes from the curse. Jarat-karu continued: My dear godly son, hearing these words, Vasuki, lord of snakes, then presented me to your illustrious father, and before the fated time of calamity had come he begot you within my womb. Now the time has certainly arrived, and you must therefore save us from this danger. You must especially save my brother from that terrible fire. I was given to your wise father to set the serpents free, and our marriage must not be in vain. Do you agree, my son? Suta Goswami said: Thus adressed, Astika agreed to his mother's request. He then spoke to the grief-stricken Vasuki, as if to bring him back to life. "O Vasuki, O greatest of serpents, I shall deliver you from the curse. Most noble one, I tell you this in truth. Be settled in mind, dear uncle, for you have nothing to fear. You have always been kind to others, and I shall act in such a way that all good fortune will be yours. I have never spoken a lie, not even in jest, and I would hardly do so in a most serious matter such as this! My dear maternal uncle, I shall go today to that noble King Janamejaya, who has undergone religious initiation, and satisfy him with words that offer real blessings, so that the king's sacrifice will stop. "O wise and noble serpent king, have full trust in me, and your faith will never go in vain." Vasuki replied: O Astika, I am trembling and my heart is about to shatter. I have no sense of where I am, for I am tortured by that all-powerful curse.

Astika said: O serpent lord, there is absolutely no reason for you to feel such anxiety. I shall vanquish all danger from that blazing fire of sacrifice. That horrible conflagration is like the very fire of annihilation, with its all-powerful flames, yet I shall destroy it. Believe me, you have nothing to fear!" Sri Suta Goswami said: Having removed the terrible anxiety that raged like a fever in Vasuki's mind, and having placed that burden on his own shoulders, Astika, best of the twice-born, then went with great haste to the flourishing sacrifice of Janamejaya, determined to save the serpent race from utter extinction. Arriving there Astika saw the fabulous sacrificial arena, filled with exalted assembly members who shone like the rays of the sun. In fact, the great sacrificial enterprise of Janamejaya was endowed with the best of personalities and the richest of paraphernalia. As the pure brahmana Astika attempted to gain entry, he was stopped by the gatekeepers. He then generously praised the sacrifice, begging to be granted entrance.

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Sri Astika said: At the confluence of the sacred rivers Ganga and Yamuna, in the holy city of Prayaga, the lord of the moon performed a sacrifice. Likewise, in that place the lord of the waters worshiped his Maker, as did the great progenitor. But your sacrifice, O best of the Bharata race, is as good as theirs. O son of Pariksit, may your sacrifice bring all good fortune to my loved ones. Lord Indra performed a hunred sacrifices, but now a single sacrifice has equaled them, for your sacrifice, O best of the Bharata race, is as good as Indra's hunred. O son of Pariksit, may your sacrifice bring all good fortune to my loved ones. Lord Yama performed sacrifices, as did Harimedha and the pious king Rantideva. But your sacrifice, O best of the Bharata race, is equal to theirs. O son of Pariksit, may your sacrifice bring all good fortune to my loved ones. Kings like Gaya, Sasabindu, and Vaisravana all performed sacrifice. But yours, O best of the Bharata race, is as good as theirs. O son of Pariksit, may your sacrifice bring all good fortune to my loved ones. Nrga, Ajamidha, and Rama Himself are known to have performed sacrifices. And your sacrifice, O best of the Bharata race, is just like theirs. O son of Pariksit, may your sacrifice bring all good fortune to my loved ones. Even in heaven one hears of the sacrifice performed by the son of a god, King Yudhisthira, the scion of Ajamidha. And yet your sacrifice, O best of the Bharata race, is like unto his. O son of Pariksit, may your sacrifice bring all good fortune to my loved ones. The greatest of sages, Sri Vyasa, the son of Satyavati, conducted a sacrifice wherein he personally performed the sacred functions. Even still, your sacrifice, O best of the Bharata race, is equal to his. O son of Pariksit, may your sacrifice bring all good fortune to my loved ones.

Effulgent as fire or the sun, these priests sit around the sacrifice like the saints who attended Indra's own rites. For them, there is no knowledge yet to be known, and charity offered to them shall never go in vain. I am convinced that there is no priest in all the worlds equal to Srila Vyasa, who sits at this ceremony. Why, his disciples traverse the entire world, each expert in his own priestly duties. The mighty fire of such wondrous light, that great soul of golden seed, who in consuming all, leaves but a dark trail of ash and smoke, whose ignited flames whirl round to the right, that godly fire, the enjoyer of oblations, now consumes the offerings of your sacrifice. In this world of lost souls there is no monarch equal to you, none who cares for his people as you do. I am ever satisfied by your determination. You are the monarch and the king of virtue, the lord of death for the wicked! In this world you are like Indra himself, who stands with thunderbolt in hand, because you deliver the innocent creatures of the earth. O leader of men, we understand your glorious position, for in this world none but you can lead a sacrifice such as this. You are as sturdy and competent as the great rulers of yore, kings like Khatvanga, Nabhaga, and Dilipa, and your prowess is equal to that of Yayati and Mandhata. Your potency is like the potency of the sun, and in strict adherence to your vows you shine like the mighty Bhisma. You carry yourself with the gravity of Valmiki, and you control your anger like a second Vasista. I consider you equal to Indra in your ability to rule, for your splendor shines like that of almighty Narayana. In ascertaining justice and spiritual truth you are like Yama, the cosmic lord of justice, and all good qualities come to you as to Lord Krsna Himself. You are the abode of beauty and plenty, for all potent religious rites have their resting place in you. You are equal in strength to Dambhodbhava, and you expertly wield both hand weapons and missiles with the skill of Rama Himself. With the splendor of Aurva and Trita and the menancing countenance of Bhagiratha, you can hardly even be gazed upon by your rivals. Sri Suta Goswami said: Thus praised by young Astika, the king, the assembly members, the priests, the fire-god--indeed everyone became wholly satisfied. King Janamejaya observed the reactions of all those present and then spoke as follows.

ADI PARVA - CHAPTER 51

King Janamejaya said: Though young this boy speaks like a learned elder. Therefore, I accept him as a learned elder and not as a mere child. I wish to grant him a boon, and I ask the brahmanas gathered here to extend me that privilege. The members of the saintly assembly replied: A brahmana, though a child, always deserves the respect of kings, especially when he is learned. Therefore you should grant this young sage all that he may desire, so that by his blessings Taksaka will come quickly into our fire. Sri Suta Goswami said:

The generous king was just about to tell Astika, "You may select a boon and I shall grant it," when suddenly the Hota priest, who was not pleased with the progress of the ceremony, spoke out and said, "We are duly performing the sacrifice, but Taksaka still has not come." King Janamejaya replied to the priest: Taksaka is our mortal enemy, and all of you must endeavor with your combined might to bring my sacrifice to completion, so that Taksaka is swiftly thrown into the fire. The priests replied: O king, the sacred books clearly inform us, and the sacred fire confirms, that the snake ruler Taksaka is hiding in terror at the palace of Lord Indra. Srila Suta Goswami said: The great soul and Puranic scholar, Lohitaksa, already knew all these things, and now, being questioned by the king, he confirmed what the brahmanas had said. "Having carefully studied the Puranas, I tell you, O king, that Indra has given a boon to that snake. `Dwell here with me,' Indra has said to him. `Stay close to me, well concealed, and those flames will never burn you.' " Hearing this, the annointed king burned with grief, yet finding no relief and knowing that the time was at hand to consumate the rite, he encouraged the Hota priest. The diligent priest then worshiped the holy fire with mantras, and thereupon Indra himself came. "Yes, let Indra come!" said the king. "And together with the serpent king, Taksaka, let him quickly plunge into the blazing fire!" The Hota priest then intoned the words, jambhasya hanta! making Lord Indra himself, the slayer of Jambha, an offering unto the fire; and then mighty Indra -- he who had promised all security to the serpent -- came toward the sacrificial fire. Befitting an exalted univeral ruler, Indra had come in a heavenly airship, surrounded and praised by all the gods and followed by a train of menacing clouds. He led an entourage of powerful Vidyadharas and gorgeous pleasure maidens. But Taksaka, trembling with fear and unable to calm his panic-stricken mind, hid himself in Indra's outer garment. The furious Janamejaya, desiring the death of Taksaka, spoke these words to his expert priests: "O twiceborn men, if the serpent Taksaka is indeed concealed under the custody of Indra, throw him and Indra together into this fire-- now!" The priests replied: O king, the serpent Taksaka is quickly coming under your control. Listen, and you will hear the piercing sound of the snake as he screams in terror. For Indra, who wields the thunder bolt, has released him. The snake has fallen from Indra's lap, for our mantras have broken his strength and pulled his body away. Now with his mind faint and ruined he comes through the sky toward us, helplessly twisting-- the so-called lord of snakes-- gasping hot and acrid breaths. O lord, O leader of kings, your sacrifice is proceeding properly. Therefore you should now grant a boon to that excellent brahmana. Janamejaya agreed and said: Though you appear a young boy your glory is great, and we shall offer you a suitable gift. Choose now that which you firmly desire within your heart, and I shall grant unto you that very thing, even if it is normally not to be given. Sri Suta Goswami said:

And so, at the very moment in which Taksaka, the lord of snakes, was to fall into the sacrificial fire, Astika gave this command: "O Janamejaya, if you grant me a wish, then I wish that this sacrifice of yours cease. Let no more snakes fall into the fire!" O brahmana, when the king, son of Pariksit, was thus addressed, he was not at all pleased and spoke these words to Astika, "Gold, silver, cows and bulls-- anything else that pleases you, O lord, all that would I grant you as a boon-- but please, brahmana, my sacrifice must not stop!" Astika replied: Gold, silver, cows and bulls, I do not ask of you O king. Let this sacrifice of yours stop! That alone will benefit my mother's kin. O son of Bhrgu, hearing Astika's words, King Janamejaya, son of Pariksit, appealed again and again to the eloquent brahmana: "O best of the twice-born, I wish the best for you, but please choose another boon." Yet the young sage refused to ask for anything else. The members of the sacrificial assembly were all learned Vedic scholars, and they all therefore joined together and said unto the king, "May the brahmana have his wish!"

ADI PARVA - CHAPTER 52

Sri Saunaka said: O son of Romaharsana, I would like to hear all the names of those serpents who fell into the offering fire of the snake sacrifice. Sri Suta Goswami replied: O best of Vedic scholars, many thousands, millions, and tens of millions of snakes fell in that fire. There were so many that they cannot even be counted. We do know however from the Smrti scriptures the names of the most important of those snakes who were offered to the sacrificial fire. Please hear from me as I name them. First hear about the serpents in the dynasty of Vasuki. The chief ones were blue, red, and white, possessing huge and loathsome bodies full of deadly venom. There names were Kotika, Manasa, Purna, Saha, Paila, Halisaka, Picchila, Konapa, Cakra, Konavega, Prakalana, Hiranyavaha, Sarana, Kaksaka, and Kaladantaka. These serpents, born of the race of Vasuki, entered the fire. Now hear from me as I name the serpents born in the family of Taksaka: There was Pucchandaka, Mandalaka, Pindabhetta, Rabhenaka, Ucchikha, Surasa, Dranga, Balaheda, Virohana, Silisalakara, Muka, Sukumara, Pravepana, Mudgara, Sasaroma, Sumana, and Vegavahana. These serpents, born of the race of Taksaka, entered the fire. Paravata, Pariyatra, Pandara, Harina, Krsa, Vihanga, Sarabha, Moda, Pramoda, and Samhatangada, all from the family of Airavata, entered into the fire. Now, O best of the twiceborn, hear of the snakes from the Kauravya dynasty. These were Aindila, Kundala, Munda, Veniskandha, Kumaraka, Bahuka, Srngavega, Dhurtaka, Pata, and Patara. Now hear, as I recite their names, exactly which snakes from the family of Dhrtarastra perished therein. These serpents, O brahmana, were swift as the wind and terribly poisonous.

They were Sankukarna, Pingalaka, Kutharamukha, Mecaka, Purnangada, Purnamukha, Prahasa, Sakuni, Hari, Amahatha, Komathaka, Svasana, Manava, Vata, Bhairava, Mundavedanga, Pisanga, Udraparaga, Rsabha, Vegavan Pindaraka, Mahahanu, Raktanga, Sarvasaranga, Samrddha, Pata, and Raksasa, Varahaka, Varanaka, Sumitra, Citravedika, Parasara, Tarunaka, Maniskandha, and Aruni. Thus I have described, O brahmana, the most important serpents, those who brought fame to their race. But there were so many who died in that sacrifice that I cannot name them all. Nor is it possible to enumerate all of their sons and grandsons, and all the later generations who fell into the blazing fire. Some of those serpents had seven heads, and some had two heads, while still others had five. Those ghastly creatures, with poison like the fire of annihilation, were sacrificed by the hundreds of thousands. They had great bodies, great power, and when they raised themselves up they stood like the peaks of mountains. Indeed, some of them stretched to a length of eight miles, and others extended to a full sixteen miles. They could assume any form at will and go wherever they desired, and their terrible poison was like a blazing fire. But they burned to death in that great sacrifice, ruined by a mother's curse that was sanctioned by the Creator.

ADI PARVA - CHAPTER 53

Sri Suta Goswami said: We have heard from authorities that even as King Janamejaya, son of Pariksit, was encouraging the sage Astika with boons and benedictions, the young sage did something extraordinary. The snake Taksaka had fallen from Indra's hand, but he remained hovering in the sky, and seeing this, King Janamejaya was filled with anxiety. The learned priests continued to offer abundant oblations into the blazing fire, following the regular procedure, but still the terrified Taksaka would not fall into the fire. Sri Saunaka said: O Suta, can it be that those wise brahmanas did not clearly recall the sacred hymns and for that reason Taksaka did not fall into the fire? Sri Suta Goswami said: Actually, as that most powerful snake, stunned and somewhat dazed, slipped from the hand of Indra, Astika turned to him and three times uttered the words, "Stay there!" The snake, his heart trembling, stayed in midair like a man frozen in fear in the midst of a circle of bulls. Then at the strong urging of the council members, the monarch decreed: "Let it be as Astika desires. This sacrifice must now come to an end! The snakes shall be saved from harm. Astika must be satisfied, and may the prophetic words of the master builder come true." As the king thus granted Astika his boon, joyous applause and roars of approval spread in all directions, for the deadly ritual overseen by Janamejaya, son of Pariksit, had now come to an end. King Janamejaya himself, that worthy descendant of Bharata, was pleased with this turn of events. [All the kings in his lineage were staunch devotees of the Supreme Lord, and he rightly understood that the sudden end of his sacrifice was an arrangement of Providence.] Following Vedic custom, the king awarded significant wealth to all the hundreds and thousands of priests and assembly members, and he further bestowed fine gifts upon all

everyone who had gathered for the sacrifice. That mighty king presented magnificent gifts to the builder and bard Lohitaksa, who had predicted at the outset that the sacrifice would be stopped by a brahmana. Having thus displayed genuine nobility, Janamejaya, strictly following the prescribed procedures, took the ritualistic avabhrtha bath, officially signaling the end of the sacrifice. The king's mind was thus at peace, and Astika too was satisfied, for he had performed his duty. The king greatly honored him and bid him farewell as he departed for his home. As the sage took his leave, the king graciously said to him, "You must come again and act as a council member in our great asvamedha Suta Goswami said: That best of brahmanas, having freed the snakes from the sacrifice designed to annihilate them, spent his days practicing virtue, and in due course of time he went to his destined end, leaving behind him worthy children and grandchildren. Thus have I narrated to you the actual story of Astika. It is a most righteous story because it causes goodness to flourish in the world. One who thus recites or listens from the beginning this glorious tale of the learned Astika will have nothing to fear from serpents. Sri Saunaka said: O son of Romaharsana, you have thoroughly recited for me a glorious history, from the beginning of the Bhrgu dynasty, and therefore, my son, you have pleased me very much. And so I shall inquire from you again, dear son of a scholar, regarding that excellent history composed by the great Vyasa. Kindly continue that recitaion. O Suta, we wish to hear from you all these stories and subject matters that were regularly discussed among the exalted council members during the intervals of that most lengthy snake sacrifice. Being an accomplished scholar, you are certainly expert in this field as well. Sri Suta Goswami replied: During intervals in the sacrifice, the brahmanas recited stories from the Vedas. The great Vyasa, however, always recited the story of Mahabharata. Sri Saunaka said: The Mahabharata has forever established the fame of the five sons of Pandu. King Janamejaya inquired about them, and Krsna-dvaipayana Vyasa then regularly recited their story during the intervals of the sacrifice. Now I would like to hear, in the same systematic way, the glorious story of the Mahabharata. Srila Vyasa was a great sage and his own activities were glorious. O son of a sage, O best of the saintly, relate to us now that magnificent history that arose from the oceanic mind of that powerful seer. Sri Suta Goswami replied: Yes, I shall recite to you from its beginning the great and transcendent history known as Mahabharata, exactly as it was conceived by Krsna-dvaipayana Vyasa. O brahmana of excellent mind, I am enthusiatic to tell this history. May you delight in its narration!

ADI PARVA - CHAPTER 54

Sri Suta Goswami continued: Hearing that Janamejaya had been initiated into the snake sacrifice, the learned seer Krsnadvaipayana Vyasa approached the king. Vyasa, grandfather of the Pandavas, was begotten by the maiden Kali and sage Parasara, son of Sakti, on an island in the holy Yamuna River. At birth, the celebrated Vyasa at once brought his body to maturity by his own will and then thoroughly studied the Vedas, with their supplements and historical works. No one could surpass him in his austerity, Vedic study, vows, fasting, and procreation, nor in the power of his anger. The greatest of all Vedic scholars, he divided the one Veda into four. He was a selfrealized sage, pure and truthful, a poet and a seer of past, present, and future. Renowned for his extraordinary piety, he begot Pandu, Dhrtarastra, and Vidura in order to preserve the dynasty of Santanu. Accompanied by his disciples, he who knew all the Vedic literature entered the snake sacrifice of saintly King Janamejaya and there beheld the monarch sitting amidst his council members, like Indra surrounded by the gods. In this elaborate rite, many annointed kings and expert godlike priests sat around the king. Janamejaya noted the sage's arrival, and he quickly stood up with all his associates and lovingly received him. With the instant consent of the assembly, the king offered the sage a magnificent golden seat, just as Indra offers to the priest of heaven, Brhaspati. When the munificent Vyasa took his seat, the first of kings, following the scriptural law, worshiped the sage whom all godly seers revere, offering him scented water to bathe his feet, water to rinse his mouth, thoughtful gifts that engladden a guest, and a fine cow. All these presents were properly presented to the venerable forefather Vyasa, who richly deserved the honor. Accepting the prize cow and the symbolic gestures of honor, from Janamejaya, heir to Pandu's throne, Srila Vyasa was visibly satisfied. King Janamejaya was also satisfied at heart, for he made every effort to worship his grandfather's grandfather, and sitting near the holy one, the king inquired all about his health and happiness. The divine sage then looked upon the king and saw that he too was well. Honored by all the council members, Vyasa honored them in turn. Thereupon, Janamejaya folded his hands in reverence and seriously inquired from his illustrious forefather, who had been so well received by the council members; "My lord, you were an eyewitness to the activities of the Pandavas and Kurus. O brahmana, I would so much like to hear about them from you. How did a conflict arise among those indefatigable men? How did the conflict lead to such a terrible war, which finished the life of so many creatures? My lord, you are learned in these matters, so tell me everything, just as it happened. Those men, whose minds were overwhelmed by some higher destiny, were all my own forefathers." Hearing these words, Vyasa then ordered his disciple Vaisampayana, who was sitting nearby, "Please explain to him, as you have heard it from me, exactly how a conflict arose between the Kurus and the Pandavas." Understanding the order of his teacher, the eminent brahmana then fully explained the ancient history to the monarch, his council members, and all the assembled kings. He told how strife arose between the Kurus and Pandavas and how it brought destruction to a kingdom.

ADI PARVA - CHAPTER 55

Sri Vaisampayana said: Let me first offer my respectful obeisances unto my spiritual maser, Srila Vyasadeva, fixing my mind and intelligence in devotion to his lotus feet. Let me then offer my complete reverence to all the brahmanas assembled here with us and to all the learned and wise people gathered at this site. The noble sage Vyasa is renowned throughout the universe for his wisdom and immeasurable strength, and all that I speak is authorized by him. My dear king, you are qualified to hear, and I myself, having now obtained an opportunity to recite my spiritual master's history of the Bharata race, feel my heart trembling and swelling with joy. Hear, O king, how a conflict arose among the Kurus and Pandavas over a game of dice, played with an entire kingdom at stake, and how the Pandavas were then sent to live in the forest. Hear of the great war that caused such untold destruction on the earth. O best of the Bharatas, you have inquired about these events, and I shall explain them in full. When their father passed away, the heroic young sons of Pandu left their forest dwelling and returned to their ancestral home in the imperial capital, where they soon became experts in Dhanurveda, the military science. But their cousins the Kurus, seeing the Pandavas' extraordinary beauty, courage, and stamina, and their popularity with every citizen, burned with a jealous rage. They could not bear seeing their cousins' wealth and fame. Thus the cruel Duryodhana and Karna, along with Saubala (Sakuni), worked in many ways to bring down the Pandavas and banish them from their royal home. Duryodhana, the sinful son of Dhrtarastra, administered poison to Bhima, but Pandu's heroic son, with the stomach of a wolf, digested the poison along with his food. Then again, when Bhima was soundly asleep at Pramana-koti, Duryodhana tied him up, threw him into the waters of the Ganges, and returned to his city. When Bhima awoke, O king, he burst his bonds and sprang out of the river without the slightest pain or trouble. Another time when Bhima was asleep, Duryodhana had poisonous black snakes bite him in every limb of his body, but Bhima, slayer of foes, did not die. In all these wicked acts, the very wise Vidura was ever alert to save the Pandavas from harm and to undo the Kuru schemes. Just as Lord Indra, from his heavenly abode, always bestows happiness on the good people of earth, so Vidura always brought happiness to the five Pandavas. The Kuru princes tried by so many open and covert means to annihilate the Pandavas, but the Supreme Lord protected the sons of Pandu, for in the future they would carry out His will. Consulting with such advisers as Vrsa and Duhsasana and unobstructed by his father, Dhrtarastra, Duryodhana ordered the construction of an inflammable house of lac and arranged for the apparently trusting Pandavas to dwell there. Then he tried to burn it down with fire, but Vidura warned the powerful Pandavas of the danger and dispatched a trusted engineer to dig a tunnel under the lacquer house. Thus the Pandavas were saved from the burning mansion and fled in mortal fear. Entering a deep and deadly forest, they encountered the monstrous Raksaka named Hidimba, but Bhima with his terrible prowess angrily killed him. Remaining close together, the heroic sons of Pandu then traveled with their mother to the town of Ekacakra, where they disguised themselves as brahmanas, living for some time in the house of a saintly brahmana; then to save that brahmana's life Bhima slew the mighty demon Baka. After this the Pandavas journeyed with a group of devoted brahmanas to the kingdom of Pancala, and there they won the hand of the princess Draupadi and dwelled for one year in her father's kingdom. Having lived in hiding, their identity was now discovered and so the mighty sons of Pandu returned to the Kuru capital of Hastinapura. Upon their arrival, King Dhrtarastra and Grandfather Bhisma told them, "We are very anxious for this fighting to stop among you cousin brothers, and therefore we want you to

make your home in the region of Khandava-prastha. Please give up your anger toward the Kurus and go live in Khandava-prastha, which is well settled, with a large, well-organized system of roads." The Pandavas accepted the order of their two elders, and taking all their jewels and wealth they journeyed with all their well-wishing friends to the city of Khandava-prastha and resided there for many years, dominating other kings by their strength of arms. O king, the sons of Pandu were wholly dedicated to justice; they were honest and true to their word. They were never overcome by lust or greed and were ever vigilant in their duties. Forgiving those who sought their shelter, they punished those who would harm them. The mighty Bhimasena conquered the kingdoms to the East, and the heroic Arjuna conquered the North. Nakula took the West, and Sahadeva, the slayer of his enemies, conquered the South. Thus the Pandavas spread their circle of influence over the entire planet. These five brothers shone like the sun, for they derived their power from their dedication to truth. And together with the shining sun in the sky, the earth was now radiant with the light of six suns. For a particular reason, Yudhisthira, king of virtue, thereafter sent his brother Arjuna to the forest, where he lived for one full year plus one month. Then the fierce warrior, the third-born of Pandu, went to see Lord Krsna in Dvaraka and there won the hand of the Lord's younger sister, Subhadra, the lotus-eyed beauty of lovely speech. As Saci unites with Lord Indra or as the goddess of fortune unites with Lord Sri Krsna, so did Subhadra happily unite with Arjuna, the son of Pandu. In the Khandava forest, O excellent king, Arjuna, together with Lord Krsna, satisfied the lord of fire. No deed was too difficult for Arjuna as long as he was with Lord Krsna, just as Lord Visnu, endowed with His limitless determination, always kills His enemies. Thus the god of fire gave Arjuna the extraordinary bow named Gandiva and two inexhaustible quivers of arrows, along with a chariot marked with the symbol of Hanuman. As the Khandava forest was being offered to Agni, the god of fire, Arjuna saved the great asura wizard Maya from the blaze, and in gratitude Maya constructed for the Pandavas a celestial assembly hall studded with all types of jewels. In that fabulous building the foolish Duryodhana became greedy and, with the help of Saubala, cheated Yudhisthira in a game of dice. As the fradulent victor in the gambling match, he banished the Pandavas to the forest wilds for successive periods of seven and five years, with the stipulation that for one additional year they would have to live somewhere within a kingdom without being discovered. Thus they were banished for a total of thirteen years. In the fourteenth year, the Pandavas returned and asked that their kingdom and wealth be returned to them. But they were denied, O king, and there was war, a war in which the Pandavas destroyed all their enemies and killed King Duryodhana, regaining their rightful kingdom, which had been so greatly disturbed by the conflict. Thus in the past, among great and tireless men, there was conflict, the loss of a kingdom, and ultimate victory, O victorious king.

ADI PARVA - CHAPTER 56

King Janamejaya said: O best of brahmanas, you have briefly summarized the whole story of the Mahabharata and the extraordinary deeds of the Kuru warriors. O sinless saint, as you recite this fascinating story there arises within me an intense curiosity to hear it in greater detail. Please lord, tell the

story again, but in full, for my thirst to hear of the great deeds of my forefathers is not yet sated. O knower of justice, all mankind praises the Pandavas, and so it was certainly not for some trifling reason that they slew respectable seniors who normally are never to be killed. But why did the innocent and powerful Pandavas, those tigers among men, tolerate for so long the terrible harassment of their wicked foes? O best of brahmanas, how could the mighty-armed Bhima, with the strength of ten thousand elephants, control his rage when put to such much trouble? How is it that Draupadi, the chaste devotee of Lord Krsna, when harassed by wicked men, did not burn them to ashes with her terrible glance, even though she was certainly able to do so? How could Bhima, Arjuna, and the two sons of Madri follow their eldest brother, Yudhisthira, a tiger among men, when they saw that he was being cheated by their wicked cousins in a crooked gambling match? Yudhisthira knew well the principles of justice, and he above all others followed those principles, for he was the son of Dharma. How, then, could he tolerate such extreme and unwarranted suffering? How is it that Arjuna, the son of Pandu, standing alone with Lord Krsna as his charioteer, sent so many entire armies to the land of the dead? O ascetic whose wealth is austerity, kindly explain all this to me exactly as it happened. Relate to me all the deeds done by those supreme warriors as they wandered about the earth. Sri Vaisampayana said: I shall tell you what I have heard from my spiritual master, that great rsi honored throughout the worlds, the great soul of limitless might: Srila Vyasa. This most potent son of Satyavati has narrated 100,000 verses describing the holy deeds of the sons of Pandu. Learned persons who teach this history and those who hear it will both come to the spiritual platform and attain qualitative oneness with God. This ancient history is equal to the Vedas, for it is pure and transcendental. Indeed, it is the best of histories that are worthy to hear, and it is therefore highly praised by sages. This most pious history shows the path of economic and moral development and trains the reader to function with complete and steady intelligence. A learned person who teaches this Krsna-veda to those who are openminded, generous, truthful, and not dogmatically atheistic will surely fulfill his purpose in life. Simply by hearing this history, even a very cruel man can most assuredly overcome all his sins, even that of killing an embryo in the womb. Victory is the very name of this history, and it is to be heard by one who seeks victory. For by the power of this literature, a king can become victorious throughout the entire world and gain victory over his enemies. The Mahabharata should be heard repeatedly by a young king and his queen, because this great and auspicious history is the best sacrament for begetting a son. It is the most sacred among worldly books of wisdom and stands at the forefront of religious scriptures. It leads to spiritual liberation, for it is a work composed by Srila Vyasa, a sage of boundless intellect. For those who recite it, now and in the future, their children will be obedient and their helpers eager to please them. A person who regularly hears this history will quickly be released from reactions to all sins commited with body, mind, or words. Those who, without envy, hear of the great lives of the Bharata kings will never be frightened by disease, and they will certainly not have to worry about their lives after death. Krsna-dvaipayana Vyasa sought to help people attain holiness in their lives, and so he composed a work that bestows wealth, fame, long life, and promotion to heaven, and at the same time leads people to pure existence. In so doing he has glorified throughout the world the exalted sons of Pandu and other warriors who possessed abundant wealth and power.

Just as the lord of the ocean and the Himalayan range are both renowned as reservoirs of jewels, so is the Mahabharata celebrated as a storehouse of riches. A learned person who on holy days recites this work to brahmanas is cleansed of all sin and conquers the heavenly abode. Ultimately he journeys to the spiritual world itself. If one recites even one quarter couplet of this work to brahmanas during the Sraddha ceremony for departed ancestors, his performance of Sraddha will provide everlasting benefit to his forefathers. All sins unknowingly performed each day vanish simply upon hearing the narration of Mahabharata. It tells of the great (maha) lives of the Bharata kings, and so it is known as Mahabharata, and one who simply understands this meaning of the words Maha-bharata is freed of all sin. The philosopher Krsna-dvaipayana Vyasa worked continuously for three years to compose this extraordinary history. O leader of the Bharatas, whatever is found here on the subjects of religion, economics, satisfaction of bodily needs, and salvation may also be found in other works; but that which is not to be found here in the Maha-bharata will not be found elsewhere.

ADI PARVA - CHAPTER 57a

Vaisampayana said: Once there was a virtuous king named Vasu, who never failed to keep his vows. King Vasu traveled beyond the earth to the upper regions of the universe, and thus he became celebrated as Upari-cara, "one who goes to the heights." By the order of Indra, the king agreed to rule the charming kingdom of Cedi. Once King Vasu put aside his weapons and began to live in an asrama, devoted to the practice of austerities, until Indra himself, wielder of the thunderbolt, came to see the king. Indra was worried and thought, "By his fiery penance this King Vasu is almost strong enough to seize my own position." Indra approached the king and with kind words convinced him to stop his austerities. Indra said: You are a king of the earth (and not a brahmana). The religious principles should not be confused. Follow your religious principles, which are meant for kings, and those same sacred principles will sustain the entire world. Always engaged in the devotional service of the Lord, you should carefully maintain those religious principles that will lead you to the higher planets. You will attain the pure, eternal planets of the pious simply by engaging in your prescribed duty as an act of service to God. [Although your regimen was not authorized, you did perform great penances, and since you are now voluntarily obeying, me your faith and penances will not go unrewarded.] Although you live on earth and I in heaven, I now accept you as my friend, and I grant you an extraordinary kingdom that is the very bosom of this earth. It is a rich land, filled with virtuous citizens and useful animals. The climate is mild and steady, and there is abundant wealth in grains. Easy to defend, that sublime kingdom abounds with all the enjoyable things to be found on earth. That country is better than all other earthly kingdoms and is richly endowed with all sorts of wealth and jewels. I speak of the fabled kingdom of Cedi, which lacks nothing in natural resources. Dwell in the kingdom of Cedi, O king, for you are meant to protect that land. The inhabitants of Cedi are thoroughly honest and satisfied with their lives. They are peaceful men and women who are happy to follow the laws of God. In the land of Cedi, O

king, a false word is never spoken, not even in jest, and certainly not otherwise. The children of Cedi do not squander their fathers' wealth; rather they gladly serve their wise elders. In Cedi, cows are never yoked to the plow, and even the lean cows give rich and abundant milk. All the citizens are devoted to their own duties. Such is the land of Cedi, O respectful king. Finally, I grant you a most extraordinary boon so that nothing in this universe remain unknown to you. I grant you now a divine crystal airship, meant for the pleasure of the gods. This extraordinary vehicle will soon approach you, and you alone among mortal men will board that airship. Like one of the gods, you will thus travel to the upper regions of the universe. And I give you the Vaijayanti Victory Garland of unfading lotus flowers. This celestial garland will sustain you in battle, and by its power, weapons will never pierce you. In fact, O king, this garland will be your emblem in this world, for you have achieved the greatest and richest of symbols, the celestial garland of Indra. Vaisampayana said: Finally, Lord Indra gave the pious King Vasu a bamboo staff with two extraordinary powers: it bestowed whatever the king desired, and it fully protected all honest people. Having given all of this, Lord Indra departed. Following Indra's instruction, King Vasu assumed the throne of Cedi, and after he had ruled for one year, the monarch arranged for the wonderful bamboo staff to be stood upright on the earth, whereupon it became the focus of a great celebration honoring King Indra, the ruler of heaven. From that time on the most important rulers of earth followed King Vasu's example and performed the same celebration. Adorning the sacred staff with various banners, fragrant scents, garlands, jewels, and wreaths, they continued to honor Lord Indra just as King Vasu had done. King Vasu was a great soul, and he honored King Indra with such affection that the lord of heaven felt jovial and affectionate toward the earthly ruler. Seeing the splendid ceremony in his honor, Indra spoke to Vasu as follows: "O King of Cedi! From this time on, all earthly kings who perform this ceremony and joyfully honor me exactly as you have done will certainly gain opulence and victory for themselves and their citizens. Their cities will flourish and happiness will reign among their people." Thus did mighty Indra happily confer great honor upon King Vasu. And those men, O king,who ever arrange this festival of Indra, with gifts of land and other good works, become purified by the Indra rite, as much as by fulfulling wishes with gifts, and performing grand sacrificial rites. Indra fully honored Vasu, king of Cedi, and stationed in Cedi, the king protected this earth through virtue and law. And loved by Indra, Vasu performed the grand Indra festivities. The king then begat five sons of fierce prowess and incomparable strength, and these fine sons established themselves in their own kingdoms and capital cities, all of which came to bear their names, and each of the five sons established a long-lived dynasty. Their father, King Vasu, traveled about the heavens in the celestial airship given to him by Lord Indra, and as he traveled, handsome Gandharvas and lovely Apsaras would approach him and fulfill his desires. Thus the fame of King Vasu, the Upward Mover, spread far and wide. Near the capital city of King Vasu there flowed a charming river called Suktimati, which was full of pearls and other wealth. One day a mountain endowed with consciousness and named Kolahala, the "Uproarious One," decided to enjoy the lovely goddess of that river, and he lustily blocked her waters, embracing the river goddess.

When the powerful King Vasu understood that Kolahala was raping the unwilling goddess, he rushed to the spot and gave Kolahala a mighty kick, cracking him open and releasing the blocked-up river and its goddess. But the river goddess, Suktimati, was already pregnant from Kolahala's embrace, and she soon gave birth to a male and a female child. Grateful to the king for her deliverance, the river goddess delivered to him her newborn babies, and the very saintly King Vasu agreed to take care of them. The generous king eventually established the male child as a powerful general of his armies, and the female child, born of a goddess, quickly grew into a lovely and gentle maiden named Girika, the "mountainborn," and King Vasu loved her and made her his wife.

ADI PARVA - CHAPTER 57b

The time of begetting had arrived, and the lovely young Queen Girika, longed for her husband's embrace. For twelve days she had subsisted on whole milk and faithfully performed religious rites meant to calm the senses and purify the mind. [Girika knew that if a woman's mind is filled with good and noble thoughts at the moment of conception, she will beget an excellent child.] The queen bathed her youthful body and dressed with new garments. With a bright face and chaste mind, she approached her husband and eagerly told him that the moment for conception was nigh. [King Vasu intensely longed to lie down with his wife and therefore immediately prepared for the sacred act.] But on that very day, before the king could lie with his wife his venerable forefathers came to him and ordered him to the forest for his family's sake, to procure sacrificial animals for the holy rites. King Vasu could not disregard the order of his forefathers, and though ardently desiring union with his young wife, he sadly left at once for the forest. But as he moved along the path, he could only remember his lovely Girika, for she was endowed with extraordinary beauty like that of the Goddess of Fortune herself. Wandering about the enchanting forest, King Vasu felt semen spill out of his body, and he immediately collected it in the leaf of a tree. [King Vasu was born in the exalted Kuru dynasty, and in such a family marriages were arranged with painstaking care so that great women would combine with great men, and their noble children would preserve the indomitable House of Kuru, which was sworn to protect the innocent. Centuries of careful, devoted breeding were now preserved in the seed of King Vasu, and that seed could not be wasted, not on this special day when lovely Girika so much yearned for his child.] "I must not waste this powerful seed," he thought, "for lovely Girika's season has come, and she must not be frustrated." Again and again King Vasu pondered what he should do. Then he decided to send his semen to Girika, even if he couldn't personally be with her. King Vasu had a deep understanding of religious affairs and was expert in practical action. Consecrating his seed with mantra, he saw a swift hawk resting nearby. King Vasu was able to make the hawk understand the following: "O kind hawk, please help me. Carry this semen to my house and deliver it to my wife, Girika, for her season has come today." The hawk was capable of great speed, and taking the leaf package in his talons he rose into the air and rushed off toward the king's palace. As he flew at tremendous speed, another hawk

spied him and mistakenly thought the semen in the leaf to be the meat of a fallen prey. Hoping to steal the prey, therefore, the rival hawk rushed forward in attack, and the two hawks fought fiercely in the sky, tearing at each other with their sharp beaks. But while they fought, the king's semen fell from out of the sky into the waters of the Yamuna River. Within these waters of the Yamuna was a romantic young goddess named Adrika, whom a brahmana had cursed because of her misdeeds. Adrika was a celestial Apsara maiden, but by the brahmana's curse she had fallen to earth from the higher planets and was forced to take birth as a fish within the Yamuna River. Thus when King Vasu's semen fell into the river, the cursed goddess Adrika, swimming about as a fish, quickly approached it and swallowed it. Ten months later some fishermen caught the accursed fish who was pregnant with the king's semen and about to give birth. Killing the fish and cutting her open, the fishermen extracted from her belly a female and a male child, both quite human. Thoroughly astonished, they rushed to tell King Vasu. "O king," they said, "these two human children came out of a fish's belly." King Vasu accepted the male child, who later became a most religious monarch named Matsya, ever devoted to truth. And the goddess, her fish body cut to pieces by the fishermen, was instantly freed from the brahmana's curse, for previously the exalted brahmana had told her, "Good maiden, after giving birth to two human children, you will be freed from this curse." Thus having begotten the human twins and being cut up by the fisherman, she relinquished her life as a fish and regained her celestial body. Following the path of the perfected seers and the mystic Caranas, she returned to her position among the finest celestial courtesans. Unfortunately, the female child born of the fish gave off a strong fishy odor, and so the king gave her back to the fishermen and told them: "This girl will be yours. You may raise her." The girl grew into a beautiful young lady of fine character, glorified with all good qualities, and she became known as Satyavati, "the truthful one." But because of her close connection with the killers of fish, that lovely girl with her innocent smile continued to be plagued for some time with scent of fish. To serve her foster father, beautiful Satyavati would ply his boat across the waters of the Yamuna River, taking passengers from one side to the other, until one day the sage Parasara, desiring to cross the river, approached that young maiden, who was so extraordinarily lovely that even the perfected beings of higher planets would long for her company. Upon seeing the beautiful sight of the maiden, the wise Parasara desired to beget a child in her, for the exalted sage had a sacred duty to perform, and he knew her to be the daughter of the religious king Vasu. [Satyavati was still very young, and nothing had prepared her for such an abrupt request as this.] "My lord," she said, "there are sages sitting on both sides of this sacred river. How could I unite with you out here with all of them watching us?" Hearing this earnest plea, the mighty Parasara with his godly power at once created a dense fog that shrouded the entire area in darkness. Satyavati was astonished to see that Parasara was able to cover the entire region in fog. Yet with all the wits of a king's daughter, the maiden spoke with simple shyness to the sage. "My lord, you must know that I am a virgin girl living under the protection of my father. If I have contact with you now, my virginity will be spoiled. I know that you're a sinless man, in fact the best of the brahmanas, and I believe in your mission. But I humbly ask you this: if my

virginity is spoiled, how can I possibly go home and face my father? How could I dare return to him under these conditions?" Satyavati glanced anxiously at the sage. "My lord," she said, "please consider my situation and do what is fair and proper." That most excellent sage Parasara was quite pleased by Satyavati's honest statement, and he told her, "Simply do as I desire. Have intercourse with me, and I shall bless you to again become a virgin, even after our child is born." [Upon hearing that he would truly restore her virginity, she could think of no further objection.] "My dear Satyavati," he said, "you are very kind and innocent, and I want to give you a boon. Choose whatever you want, and I shall grant it. Your smile is so lovely and pure. Tell me what you desire and you shall have it, for never in the past have my blessings ever failed." r228uldb [Satyavati longed to be free forever of the awful fish scent, which stained her otherwise perfect beauty.] Hearing the words of the sage, she revealed her desire that her lovely body possess a charming fragrance, and the powerful sage immediately granted her wish. Satyavati was delighted, for at once her body was adorned with a most enchanting fragrance. With perfect feminine charm, she retired with the sage to an island in the Yamuna River, and there joined with holy Parasara, who could perform such wonderful deeds. By Parasara's blessings, Satyavati became celebrated on earth for her lovely aroma, for men could perceive her delightful scent at a distance of eight miles. The godly Parasara returned to his own residence. Satyavati was filled with joy, for she had received an incomparable boon, and by the potency of Parasara, she gave birth at once to a powerful son. [The child did not grow day by day like an ordinary boy, but rather upon taking birth he came at once to youthful maturity.] Standing respectfully before his mother, he fixed his mind on austerity. [For it is by austerity that the sages achieve spiritual power to guide and inspire humanity.] [Parasara's son could not go back to his mother's home, for no one knew of Satyavati's connection with Parasara. Satyavati had in fact again become a virgin girl] She left her capable son on that island in the sacred Yamuna River, and because the boy was born and left on the Yamuna island, he became known as Dvaipayana, "the island-born." Before his mother departed, the faithful son told her, "Mother, whenever there is need, simply remember me and I shall immediately appear before you." Thus Dvaipayana took birth from the womb of Satyavati, fathered by Parasara. [Dvaipayana knew that the earth cycles through four great ages, as it turns through its seasons. In the Age of Truth all mankind gladly follows the laws of God, and people are longliving and powerful]. But in the next three ages, the religiosity, longevity, and strength of mortal beings diminish by one fourth in each age, by the influence of the age. He desired (for the people of the current fallen age) the blessings of the Supreme Lord and of the saintly brahmanas who worship Him. Therefore he divided the holy Veda into four parts so that all people could understand and follow the Book of Knowledge and attain a blessed life. Then the merciful Dvaipayana, the greatest of all holy teachers, revealed the history known as the Mahabharata, and it became the fifth division of the Vedas.

Thereafter Dvaipayana was celebrated throughout the world as Vyasa, "the compiler and arranger of the Veda." That noble and munificent sage taught this knowledge to his disciples Sumantu, Jaimini, and Paila, to his own son Suka, and to me, Vaisampayana. It is through this unbroken chain that the great history called Mahabharata came to be known in this world. The Heroes of Mahabharata

ADI PARVA - CHAPTER 57/c

[When Vyasa told the story of Mahabharata, he revealed the lives of many great souls.] There was Bhisma, of incomparable splendor, who took birth as the son of King Santanu from the womb of goddess Ganga. Bhisma was not an ordinary human being, but as one of the godly Vasus, he came to earth and spread his undying fame. There was Vidura, dragged down to the earth by the curse of a mystic sage. Once, the famous sage Ani-man-davya, a Puranic scholar, was falsely accused of theft and condemned in court to be pierced by a lance. The great sage called upon the lord of death, Yamaraja, and demanded an explanation. [Yamaraja is called Dharma because he punishes the sinful according to the laws of God.] But the sage angrily accused Yamaraja of improperly punishing him. "When I was a small child," he told Yamaraja, "I once pierced a little bird with a straw. I remember committing that sin, but I do not recall any other sin in my life. Why have my penances, which are thousands of times greater, not neutralized this one childish sin? Of all killing, the most sinful is the killing of a simple brahmana dedicated to the spiritual path, and yet you ordained that I be killed. Therefore it is you, the lord of death, who are sinful. Because of your own sin you will take birth in the womb of a sudrani, a woman of the lowest class." By that curse Dharma himself took birth in the womb of a sudra woman and assumed the form of Vidura, a wise and virtuous man of impeccable behavior. Sanjaya, the royal secretary with the intelligence of a mature philosopher, was born to Gavalgana. Karna, the military master, took birth by the sun-god himself in the womb of the virgin princess Kunti. None would call him an ordinary man, for he was born with celestial armor and dazzling earrings that illumined his handsome face. Then to show mercy on all the worlds, the Supreme Lord Visnu, whom all the world worships, appeared as the son of Vasudeva and Devaki. Though not always visible to our conditioned eyes, He is the almighty God without beginning or end, the maker of the cosmos, and the inperishable Absolute Truth. He transforms His own potency into the ingredients of this world, yet He is never affected by material qualities. The wise know him as the inexhaustible Soul, the transcendental source of all that be, and the ultimate basis of the material world. He is the supreme enjoyer, the universal doer, the indestructible eternal being who spreads goodness throughout the worlds. He is the infinite and unchanging God, the essential being who is celebrated as Narayana, the everlasting and unaging creator, supreme and untiring, the grandfather of all creatures. So that the principles of virtue might flourish on the earth, He appeared in the dynasty of Andhaka and Vrsni. Two heroes named Satyaki and Krtavarma, born of Satyaka and Hrdika, took birth as faithful followers of the Supreme Lord and were endowed with enormous power. Both possessed extraordinary knowledge in the use of missles, and both were consummate masters of all kinds of weapons.

[Other extraordinary births also occured.] When the great sage Bharadvaja happened to pass semen, he kept it in a pot, and by the power of his fierce austerities the famous military professor Drona took birth from that seed. The sage Gautama dropped his semen in a clump of bushes, and that seed also grew. Thus the powerful Krpa and his twin sister, Krpi, took birth. Krpi became the wife of Drona, and they begot as their son that excellent wielder of weapons Asvatthama. When the embittered King Drupada vowed to kill Drona, the monarch performed a fierce sacrifice, and up from the sacrificial flames arose Prince Dhrstadyumna, wielding a bow and blazing like fire, born to destroy the invincible Drona. Then from the same sacrificial altar Dhrstadyumna's powerful sister Draupadi took birth. Radiant and pure, her body displayed the highest degree of feminine beauty. Strong kings also appeared on this earth, like Nagnajita, the disciple of Prahlada, and Subala, King of Gandhara, whose shrewd son Sakuni, called Saubala after his father, incurred the wrath of the gods and thus became the wicked enemy of religion. Subala also begot a daughter named Gandhari, who like her brother was learned in worldly affairs. The great sage Vyasa begot Dhrtarastra and the powerful Pandu in the wives of his departed brother, Vicitravirya. Pandu's five sons, born of his two wives, were all equal to the gods, but the noblest of them all was Yudhisthira. Plagued by a brahmana's curse, King Pandu could not beget children, so Dharma, the god of justice, begot Pandu's eldest son, Yudhisthira; Marut, lord of the wind, begot Bhima; Lord Indra begot handsome Arjuna, the most skillful wielder of weapons; and the twin Asvins, the celestial physicians, begot the most handsome of the Pandavas, Nakula and Sahadeva, who were always eager to serve their elder brothers. The learned Dhrtarastra begot a hundred sons, headed by Duryodhana, and also Yuyutsu by a woman of a lower station. Arjuna begot Abhimanyu in the womb of Subhadra, the sister of Lord Krsna, and this child became a worthy grandson of the great soul Pandu. The five Pandavas each begot a beautiful son in the womb of their common wife, Draupadi, and all five boys became masters of the military science. Yudhisthira begot Prativindhya; mighty Bhima begot Sutasoma; from Arjuna came Srutakirti; from Nakula, Satanika; and the fierce fighter Srutasena was born from Sahadeva. While staying in the forest, Bhima also begot Ghatotkaca in his wife Hidimba. Sikhandi took birth as a daughter of King Drupada, but later became a male when the Yaksa named Sthuna transformed her into a man in order to satisfy her desire for battle. In the conflict which consumed the House of Kuru, many hundreds and thousands of kings came to the field of battle intent on fighting, and their innumerable names could not be fully recounted in many thousands of years. I have mentioned here the principle rulers, those who dominate this history.

ADI PARVA - CHAPTER 58

King Janamejaya said: O brahmana, I wish to hear the entire story of those brilliant warriors you have just mentioned, and also of other outstanding kings you have not yet described. O most fortunate one, please fully explain why and how these Maha-rathas appeared on the earth like gods incarnate. Vaisampayana replied:

My dear king, we have heard that this topic is so confidential that it is known only to the gods, and of course to the godly people in whom they confide. But I shall explain it to you, after first offering my obeisances unto the Creator of this world. [Long ago, the kings of the world, maddened by pride, viciously rebelled against their holy teachers and cruelly murdered the leading sage, Jamadagni. The Supreme Lord incarnated as Parasurama, the son of the murdered sage, and furiously cut down the wicked kings who had killed His father. Again and again the wicked descendants of these kings, originally headed by Karta-viryarjuna, tried to regain their power] but Lord Parasurama cut them to pieces twentyone times, until He rid the earth of all its kings. Having accomplished His mission, Lord Parasurama then gave up his weapons and retired to the mountainous country known as Mahendra, where He passed his days performing penance for the violence He had committed against the cruel kings. [In the aftermath of Parasurama's victory yet another problem arose on the earth. Many young women of the royal ksatriya families desired husbands and children, but there were no princes or kings on the face of the earth to marry them. Moreover, with the death of all the earth's monarchs there were no trained leaders to manage human affairs and protect innocent creatures.] The eligible women of the royal families then approached the brahmanas, the saintly teachers of mankind, and asked them for children. The brahmanas, strict in their religious vows, had union with those women of the leading families, but only in the proper season. And never were they impelled by ordinary lust. In devotion to God they begot powerful children who would uphold the sacred principles. By contact with the brahmanas, thousands of ksatriya ladies became pregnant as they desired and thereafter gave birth to male and female children of pure and powerful lineage. Once more a great dynasty of rulers arose on the earth, but unlike their cruel forefathers these young monarchs strictly followed the principles of religion, and with the blessings of the brahmanas they enjoyed long durations of life. At that time the four human communities lived in peace under the guidance of the learned brahmanas. Men approached their wives in the proper season and never because of lust. All the earth's creatures conceived in the proper season, and thus hundreds and thousands of variegated life forms flourished on the earth, conceived in obedience to the laws of God. The rejuvenated monarchies ruled the ocean-bounded earth with all its mountains, forests, and valleys, and all mankind, headed by the brahmans, experienced the greatest joy. Leaders cast off their lust and greed and carefully protected the citizens, punishing them fairly, and only when necessary. With the rulers thus devoted to dharma, the mighty Indra nourished the earth with pleasant rains that fell at the suitable times and places. Childhood death was unknown, and boys who had not reached physical maturity did not intimately know of young women. Thus this fertile earth, encircled by its seas, was filled with long-lived living beings. The faithful rulers ignited the fires of sacrifice and worshiped the Supreme Godhead and His saintly servants. At such joyful sacrificial rites all the citizens carried away abundant charity to their heart's delight. Brahmanas faithfully studied the books of knowledge: the Vedas, Upanisads, and supplementary works. These gentle scholars would not sell their wisdom for profit, but gave it freely to the pure and pious, refusing to recite it for any price before those who were insincere or mean in their habits. The vaisya farmers plowed the earth with ox and brought forth abundant food. No ox was idle, and ailing oxen were brought back to strength. Men did not milk cows whose calves still drank their milk, and men sold their products fairly without false claims or measurements.

All mankind looked to dharma, the divine law, and with devotion to dharma they faithfully performed their duties. Indeed, teachers, rulers, tradersmen, and workers were all content to perform their God-given tasks (which arose from the natural propensity of each citizen). So strong was the people's enthusiasm for virtue that virtue did not decline as often occurs among successful people. Women bore their babes, trees gave their flowers and fruits, and cows bore their calves all in the proper season. So prosperous and sublime was this world that every man and woman claimed that the great Age of Truth had come again, just as it had flourished millions of years before. And the earth was filled with variegated living beings. But then, O best of monarchs, just as humankind was flourishing, powerful and demonic creatures began to take birth from the wives of earthly kings. Once the godly Adityas, who administer the universe, fought their wicked cousins the Daityas and vanquished them. Bereft of their power and positions, the Daityas began to take birth on this planet, having carefully calculated that they could easily become the gods of the earth, bringing it under their demonic rule. And thus it happened, O mighty one, that the Asuras began to appear among different creatures and communities. [Conducting their calculated invasion of the earth with brilliant precision, the Daityas disguised themselves in many ways.] Some of these demonic creatures even took birth as bulls, cows, asses, camels, buffalos, elephants, deer, and other four-legged creatures. As these demonic creatures continued to take birth on the earth, the earth herself could not bear the weight of their presence. Having fallen from their positions in the higher planets, the sons of Diti and Danu thus appeared in this world as monarchs, endowed with great strength, and in many other forms. They were bold and haughty, and they virtually surrounded the water-bounded earth, ready to crush those who would oppose them. They harassed the teachers, rulers, merchants, and workers of the earth, and all other creatures. Moving about by the hundreds and thousands, they began to slay the earth's creatures, and they brought terror to the world. Unconcerned with the godly culture of the brahmanas, they threatened the sages who sat peacefully in their forest asramas, for the socalled kings were maddened by the strength of their bodies. Thus so much afflicted was the earth by the mighty Daityas who were haughty with their strength and armies, that she approached Lord Brahma. O king, not even the wind or the celestial serpents or the mighty mountains could hold up the earth, as she was being so forcefully trampled by the demonic Danavas. Thereupon the earth goddess herself, tortured by her burden and haunted by fear, went for shelter to the grandfather of all created beings, the primal demigod Brahma. She saw the untiring maker of this world surrounded by exalted souls like the godly Adityas, saintly brahmanas, great sages, celestial Gandharva musicians, and heavenly pleasure maidens known as the Apsaras. As they all sang with great delight the praises of Lord Brahma, Mother Earth approached him and also sang his glories. Begging for shelter, goddess Bhumi told Brahma her troubles in front of all the leaders of the planets of the universe. But Lord Brahma already knew her needs, for he is born directly from the Supreme Personality of Godhead. Indeed, he is the Lord's chief representative in the created cosmos, and as the creator of the universe, how could he not be conscious, O Bharata, of the mental workings of all the gods and demons and of all people? Mighty Lord Brahma, lord of the earth, master and origin of all created beings, the progenitor who is known as Sambhu, then spoke to Mother Earth as follows: "O bountiful

earth goddess, I know why you have come to my presence, and so serious is your problem that to solve it I shall engage all of the celestial denizens." Having thus spoken to the earth, O king, and giving her permission to leave, Lord Brahma himself, the maker of creatures, then instructed all of the demigods. [As the Lord's representative, Brahma transmitted to them the personal message of the Supreme Lord:] "In order to remove the burden of the earth, each of you is to take birth on the earth through your empowered expansions to stop the spread of the demonic forces." Lord Brahma then summoned the hosts of Gandharvas and Apsaras and gave them his authoritative instructions: "All of you must take birth among the humankind in whatever family you desire, by expanding your personal potency." Hearing this statement from Lord Brahma, who is the guru of the godly beings, the demigods headed by Indra accepted his words as accurate and meaningful. Eager to act on his instructions, and to go everywhere on the earth through their empowered portions, they approached the Supreme Lord Narayana, destroyer of the hostile, on His spiritual planet, Vaikuntha. The Supreme Lord holds a disc and club in his hands, He wears yellow silken garments, and His glowing complexion is swarthy. His navel is as lovely as a lotus, He slays the enemies of the godly, and His glistening eyes are wide and gorgeous. In order to cleanse the earth of its disease, Lord Indra then prayed to the Supreme Personality of Godhead, Hari, "O my Lord, please expand Yourself and descend!" And the Lord accepted his prayer.

ADI PARVA - CHAPTER 59

Vaisampayana continued: After conversing with the Supreme Personality of Godhead Narayana, the demigods headed by Lord Indra agreed to descend to the earth by expanding a portion of themselves. Indra instructed all the denizens of heaven and departed from the abode of Lord Narayana. The celestial denizens thereupon began to successively descend from heaven to earth to destroy their wicked foes and save all the worlds. O tiger among kings, the residents of heaven thus took their birth accordingly in the dynasties of godly sages and kings and began to slay the wicked Danavas, man-eating Raksasas, cruel spirits, magical snakes, and various others creatures who devoured men alive. O best of the Bharatas, so powerful were these descended gods, even in their childhood, that they could not be killed either by the evil Danavas and Raksasas or by other cruel invaders. King Janamejaya said: I wish to hear now the truth about the origin of the gods and demons, the Gandharavas and Apsaras, as well as all types of human beings and the Yaksas and Raksasas. Indeed, I would like to hear you explain the origin of all living beings, from the very beginning, for you are a knower of all things. Vaisampayana replied:

First offering my obeisances unto the self-born creator of our universe, I shall gladly explain to you in full how the demigods and all other creatures and planets appear and disappear by the will of the Lord. It is well known that from the mind of Brahma six great sages take birth. Known as Brahma's "mental sons," their names are Marici, Atri, Angira, Pulastya, Pulaha, and Kratu. Marici's son is Kasyapa, who begot many varieties of creatures in his thirteen celestial wives, who were all daughters of Daksa. The names of these thirteen ladies are Aditi, Diti, Danu, Kala, Anayu, Simhika, Muni, Krodha, Prava, Arista, Vinata, Kapila, and Kadru, who was surely the daughter of Daksa. From these women arose a powerful and unending descent of sons and grandsons, etc. Aditi is the first wife, and she gave birth to the twelve godly Adityas, who rule the cosmos. O king, I shall now tell you their names. The twelve Adityas are Dhata, Mitra, Aryama, Indra, Varuna, Amsa, Bhaga, Vivasvan, Pusa, Savita, Tvasta, and Visnu. Although Lord Visnu appears as the youngest and smallest son of Aditi, He is actually the greatest of all, being the Supreme Personality of Godhead. [Aditi had a sister named Diti, but unfortunately the sons of Diti were not godly. Rather they were the most wicked of creatures.] Diti had one famous son named Hiranya-kasipu (who threatened the entire universe until Lord Visnu appeared and killed him), and he begot five sons. The eldest was Prahlada (surprisingly a great saint and pure devotee of the Lord). Then came Samhrada, Anuhrada, and finally Sibi and Baskala. Prahlada had three well-known sons named Virocana, Kumbha, and Nikumbha. Virocana's son was the uniquely powerful Bali, and Bali's celebrated son was the great demon named Bana. Diti's sister Danu had forty famous sons, her first- born being King Vipracitti of widespread fame. Also known to be sons of Danu are Sambara, Namuci, Puloma, Asiloma, Kesi, Durjaya, Ayahsira, Asvasira, the mighty Ayahsanku, Gaganamurdha, Vegavan, Ketuman, Svar-bhanu, Asva, Asvapati, Vrsaparva, Ajaka, Asvagriva, Suksma, the powerful Tuhunda, Isrpa, Ekacakra, Virupaksa, Hara, Ahara, Nicandra, Nikumbha, Kupatha, Kapatha, Sarabha, Salabha, Surya, and Candra. All these sons of Danu and their descendants are known as the Danavas. (he demigods Surya and Candra [the sun and moon], who were born among the gods, are different personalities.) O king, there are an additional ten sons of Danu who are celebrated for their great strength and stamina. In fact they are considered to be the best of the Danavas, and their names are Ekaksa, Mrtapa, the heroic Pralamba, Naraka, Vatapi, Satrutapana, the mighty demon Satha, Gavistha, Danayu, and Dirghajihva, or the "long-tongued." O Bharata, the sons and grandsons of these Danavas are practically innumerable. Danu's sister Simhika gave birth to a son named Rahu, who always harasses the sun and moon. She had other sons named Sucandra, Candrahanta, and Candravimardana. Simhika's sister Krura had innumerable sons and grandsons, who, being demonic by nature, cruelly cut down their enemies. The very name Krura means "cruel," and all the descendants of Krodha were known as the Krodha-vasas, or the slaves of fury. Krodha's sister Anayu had four sons who were prominent among the demonic Asuras. These four sons were Viksara, Bala, Vira, and the great asura Vrtra. Anayu's sister Kala, or the"lady of time," gave birth to prominent sons who were as deadly as time itself. They became highly celebrated in the world for their unusual strength, and among all the demons they were specially known to punish their enemies. These sons of Kala were renowned as Vinasana, Krodha, Krodhahanta, and Krodhasatru,

Sukra, son of the primeval sage Bhrgu, became the head priest of all the Asuras. Sukra had four sons, who also became sacrificial priests of the demons: Tvastavara, Atri, and two others who were expert in chanting mantras. These four sons of Sukra were as brilliant as the sun, and they taught their students about the world of Brahma, the creator. Thus have I explained the origin of those bold and powerful demonic beings known as the Asuras, and I have also explained the origin of the Suras, the godly beings. This factual account comes from the ancient histories called the Puranas. These Suras and Asuras had so many descendants that it is simply not possible, O king, to name all of them, for they are virtually unlimited. [I will conclude by briefly mentioning the children of the other wives of Kasyapa, all of whom gave birth to extraordinary progeny. These powerful women were all granddaughters of the creator, Brahma, and they helped create the variegated population of the universe.] Vinata gave birth to Garuda and Aruna, as well as Tarksya, Aristanemi, Aruni, and Varuni. Counted among the mighty children of Kadru are Sesa, Ananta, Vasuki, Taksaka the serpent, Kurma, and Kulika. [Muni begot sixteen godly beings endowed with musical and artistic ability beyond human experience, and their names are:] Bhimasena, Ugrasena, Suparna, Varuna, Gopati, Dhrtarastra, Suryavarca, Patravan, Arkaparna, the well-known Prayuta, Bhima, the illustrious ruler Citraratha who knew all things, and Salisira. Pradyumna, O king, is the fourteenth, Kali the fifteenth, and the sixteenth is Narada. These are the sixteen godly Gandharvasrs20up6 \chftn rootnote rs20 up6 \chftn deva-gandharvah born to the celestial lady named Muni. I shall now describe other creatures, O Bharata. Prava gave birth to these daughters: Anavadya, Anuvasa, Anuna, Aruna, Priya, Anupa, Subhaga, and Bhasi. Like her sister Muni, Prava also gave birth to godly Gandharvas, and their names were Siddha, Purna, Barhi, the illustrious Purnasa, Brahmacari, Ratiguna, Suparna, Visvavasu, Bhanu, and Sucandra. The very fortunate goddess Prava is also known to have given birth to a distinctly pious race of celestial pleasure maidens known as Apsaras, by her contact with a heavenly sage. These Apsaras were known as Alambusa, Misrakesi, Vidyutparna, Tulanagha, Aruna, Raksita, the very charming Rambha, Asita, Subahu, Suvrata, Subhuja, and Supriya. Atibahu, the well known Haha and Ahuhu, and Tumburu have been recorded as four very prominent Gandharvas. According to the authoritative Puranas, Kapila is the progenitrix of the brahmanas, cows, Gandharavas, and Apsaras, and also of celestial nectar. Thus I have explained to you the origin of all created beings, including a description of the Gandharavas, Apsaras, serpents, birds, and heavenly beings such as the Rudras and Maruts. I have explained the origin of the wealth-giving cows and of the brahmanas who are ever engaged in pious work. Those who are not envious should always hear and teach this universal history, for it will increase our piety, prosperity, and duration of life, and we shall be happy by hearing it. Indeed, one who, in the company of learned brahmanas, systematically studies this narration of the universal lineage will obtain fine children, wealth, and fame, and after death he will go to a brilliant destination.

ADI PARVA - CHAPTER 60

Sri Vaisampayana said: It is well known that six great sages took birth from the mind of Lord Brahma and became his sons. Lord Siva too, within his very powerful mind, conceived eleven celebrated sons named Mrgavyadha, Sarva, the famous Nirrti, Ajaikapat, Ahibudhnya, the great warrior Pinaki, Dahana, Isvara, the illustrious Kapali, Sthanu, and the most powerful Bhava. These eleven are known as the Rudras. The six sons of Brahma are known to be Marici, Angira, Atri, Pulastya, Pulaha, and Kratu, all great and powerful sages. Of these, Angira had three sons, Brhaspati, Uttathya, and Samvarta, who are known throughout the universe. All three steadily upheld their religious vows. O ruler of men, it is heard from authorities that Atri had many sons and that they were all great, self-realized sages, at peace with themselves and learned in the Vedic science. From Pulastya came Raksasas, monkeys, and Kinnaras. From Pulaha, the deer, lions, tigers, and Kimpurusas originated. From Kratu came sons equal to their father, wholly devoted to a disciplined search for spiritual truth. They became companions of the Sun and were celebrated throughout the three worlds. O protector of the earth, the exalted seer Daksa took birth from the right thumb of Brahma. Thus he who was destined to beget many children became the child of the creator. The wife of the great soul Daksa took birth from Brahma's left thumb, and the thoughtful husband begot in her fifty lotus-eyed daughters, all of whom had flawless limbs. Having lost his sons to the spiritual path, Daksa the progenitor made his young daughters the object of his affection. He offered ten of these girls in sacred mariage to the demigod Dharma, twenty-seven to Indu, lord of the heavenly moon, and he married thirteen daughters to Kasyapa, O king, with all the divine rites. Hear from me now as I name the ten young ladies who became the wives of Dharma, who are known to be Kirti, Laksmi, Dhrti, Medha, Pusti, Sraddha, Kriya, Buddhi, Lajja, and Mati. They are the doors to dharma, or virtue, as ordained by the self-existent creator, for their names indicate, respectively, glory, fortune, determination, intelligence, nutrition, faith, endeavor, reason, modesty, and awareness. It is widely known in this world that Soma, the Moon, has twenty-seven wives, who brilliantly keep their vows. Engaged in coordinating the passage of time, the wives of Soma are governesses of the lunar mansions and regulate the livelihood of all the world's creatures. Lord Brahma, the thoughtful creator, had Prajapati the progenitor as his son, and Prajapati had eight sons, known as the Vasus. I shall tell you about them in detail: they are Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyusa, and Prabhasa. Dhumra is the mother of Dhara and Dhruva, who was learned in the spiritual science. Soma, lord of the moon, was born to Manasvini; Anila, lord of the wind, was born to Svasa; Aha was the son of Rata; Anala, the deity of fire, was born from Sandili; Pratyusa and Prabhasa were both born from the womb of Prabhata. The sons of Dhara were Dravina and Huta-havyavaha, and the Lord of time, who drives on this world, appeared as the son of Dhruva. Soma's son was the radiant Varca, who begot in Manohara three sons, named Sisira, Prana, and Ramana. Jyoti is known to be the son of Aha, and so are Srama, Santa, and Muni. Agni's son is the handsome Kumara, who made his abode in a thicket of reeds. Agni's other sons are Sakha, Visakha, and Naigamesa, who is the youngest. Since Kumara was reared by Krttika, he is also known as Kartikeya.

The wife of the wind was Siva, and by the wind she bore two sons named Purojava and Avijnata-gati. It is known by authorities that Pratyusa fathered a saintly son named Devala, and Devala begot two forebearing sons, both of them thoughtful and wise. The sister of Brhaspati was an excellent woman who achieved perfection in mystic yoga and then wandered about the entire universe as a brahmacarini, observing a vow of celibacy. She finally became the wife of Prabhasa, the eighth Vasu, and they begot the exalted Visvakarma, the forefather of artisans, the creator of thousands of arts and crafts, and the architect of the gods. As the greatest of craftsmen, he fashioned all types of ornaments and even celestial airships for the gods. Human beings still earn their livelihoods from the skills introduced by that great soul. Thus wise workers always honor the undying Visvakarma. Splitting Brahma's right breast, Dharma lord of virtue appeared in a human like form meant to give joy to the world. His three prominent sons, Peace, Desire, and Joy, are attractive to all people, and they sustain the world by their power. Desire's wife was Affection, and the wife of Peace was Attainment; Delight became the wife of Joy, and all creatures have depended on these great personalities. Marici's son is Kasyapa, and Kasyapa begot both the Suras and Asuras. Thus, O tiger of kings, Kasyapa is the origin of the world's creatures. Savita's wife is the exalted Tvastri, who assumed the form of a mare and gave birth in the heavenly sky to the twin Asvins. O monarch, Aditi had twelve sons headed by Lord Indra. The youngest was Lord Visnu, in whom all the worlds reside. These are the thirty-three principle demigods, and I shall now relate to you their lineage, their associates, their diverse communities, and their families. Know that the Rudras, Sadhyas, Maruts, and Vasus are each an individual community of gods, and so are the descendants of Bhrgu and the Visva-devas. The mighty Garuda, son of Vinata, his brother Aruna, and the lordly Brhaspati are all counted among the Adityas. All the herbs and quadrapeds, along with the twin Asvins, are counted among the Guhyakas. O king, the divisions of demigods are thus recited in sequence, and a person who so recites them is liberated from all sins. Piercing the heart of Brahma, the blessed sage Bhrgu came out. The son of Bhrgu is the learned scholar Sukra, a sage's son who became the presiding deity of a planet. Engaged directly by Lord Brahma, he orbits the universe and watches over rain and drought, danger and safety, for the maintanence of all the world's creatures. A master teacher and practitioner of the yoga system, wise and fixed in his vows of celibacy and possessed of superb intelligence, he became the guru of both the demons and the gods. When Bhrgu's son was thus engaged by the creator for the sustenance of the world, Bhrgu then begot another faultless son named Cyavana, who was brilliant in austerity, thoroughly religious, and deeply thoughtful. It is this son, O Bharata, who angrily fell from the womb to save his mother. Arusi was the daughter of Manu, and she became the wife of the thoughtful Cyavana. Breaking open her thigh, Aurva took birth as her son, and he was an exceptional ascetic of great power, endowed with fine qualities even as a child. Aurva's son was Rcika, and his son was Jamadagni. The great soul Jamadagni had four sons. Parasurama, although the youngest, was not the least in His qualities, for He was expert in all weapons and missles, and with His supreme controlling power He brought doom to all the warriors on the earth. Aurva had a hundred sons who came after Jamadagni. They had thousands of sons and thus widely expanded the line of Bhrgu. Brahma had two other sons who still exert a visible influence on this world. Known as Dhata and Vidhata, they are situated with Manu. The sister

of these two is the beautiful Goddess of Fortune, Laksmi, who dwells in a lotus flower. Her mind-born sons are celestial horses that roam the heavens. Begotten by Sukra, the goddess Jyestha became the wife of Varuna, and know that she gave birth to a son Bala and a spirituous beverage that delights the Suras. When the the world's creatures, in their lust for food, began to eat one another, there arose irreligion, which is the ruination of all beings. Irreligion took Nirrti, Calamity, as his wife, and thus the Raksasas, man-eating demons, are also called Nairrtas. Calamity had three loathsome sons known as Fear, Terror, and Death, who ends all creatures. The goddess Tamra gave birth to five children, who are known throughout the universe as Kaki, Syeni, Bhasi, Dhrtarastri, and Suki. Kaki gave birth to the owls, and Syeni to the hawks, eagles, and other birds of prey. Bhasi begot the vultures and other scavenger birds, O king, and the lovely Dhrtarastri begot the swans, geese, and cakra-vakas. O knower of justice, thoughtful Suki, endowed with sublime qualities and glorified with all good attributes, gave birth to the colorful parrots. Also, from within herself she gave birth to nine angry daughters named Mrgi, Mrgamanda, Hari, Bhadramana, Matangi, Sarduli, Sveta, Surabhi, and the famous Surasa, endowed with all good qualities. All of the deer took birth as offspring of Mrgi, O son of the greatest king, and from Mrgamanda came the bears, marsh deer, and yaks. Bhadramana bore as her son the mighty elephant Airavata, who became the elephant of the gods, and the offspring of Hari were varieties of agile monkeys. Sarduli gave birth to the lions and tigers, O Bharata, as well to all the panthers, leopards, and other spotted cats. O king, the offspring of Matangi are the elephants, and Sveta gave birth to Sveta, known to be the swift and mighty elephant who stands in a quarter of the sky. Similarly, O king, Surabhi gave birth to two daughters: Rohini and the highly regarded Gandharvi. The cows then took birth from within Rohini, and the horses became sons of Gandharvi. Surasa bore the serpents, and Kadru brought forth the snakes, while Anala gave birth to the seven kinds of trees that bear round fruits. Suki was the daughter of Anala, and Surasa was the daughter of Kadru. Syeni was the wife of Aruna, and she gave birth to two heroic and mighty sons named Sampati and Jatayu. Two illustrious sons were also born to Vinata: Garuda and Aruna. O lord of men, I have now explained to you in detail the origin of all the great divisions of creatures. O best of the wise, a person who seriously listens to this narration is purified of sin, obtains complete knowledge, and discovers the highest goal of life.

ADI PARVA - CHAPTER 61

King Janamejaya said: My lord, I would like to hear systematically and in truth about the birth and activities of demigods, Danavas, Yaksas, Raksasas, and other great-spirited beings who incarnated on the earth in the midst of mankind. Sri Vaisampayana said: The denizens of higher worlds did in fact appear among human beings, O lord of men, and among them I shall first fully explain the descent of the Danavas.

The Danava leader known as Vipracitti incarnated on the earth as King Jarasandha. O king, Diti's son, known as Hiranyakasipu, took birth in human society as King Sisupala. Samhrada, the younger brother of Prahlada Maharaja, took birth as Salya, the illustrious leader of the Bahlikas. The mighty Anuhrada, Prahlada Maharaja's youngest brother, took birth as the lordly King Dhrstaketu. O king, the celebrated descendant of Diti, Sibi, appeared on the earth as King Druma. The prominent Asura named Baskala became Bhagadatta, a lord among men. O king, there were five mighty Asuras named Ayahsira, Asvasira, Ayahsanku, Gaganamurdha, and Vegavan; these took birth as most exalted kings, becoming the great rulers of Kekaya. Another well known and powerful Asura, Ketuman, incarnated on the earth as King Amitauja. The great and handsome Asura who was celebrated as Svarbhanu took birth on the earth as the fierce monarch Ugrasena. The great and handsome Asura who was celebrated as Asva became the courageous and invincible King Asoka. His younger brother named Asvapati, a descendent of Diti, became King Hardikya, a ruler of men. The great and hansome Asura who was celebrated as Vrsaparva became the earthly King Dirghaprajna. O king, the younger brother of Vrsaparva, Ajaka, became celebrated on earth as King Malla. The mighty Asura named Asvagriva became the earthly King Rocamana. Celebrated Suksma, of intelligence and fame, achieved fame on the earth as the ruler Brhanta. The prominent Asura named Tuhunda incarnated on earth as the famous King Senabindu. The strongest of the Asuras, named Isrpa, was widely known on earth as King Papajit. The great Asura called Ekacakra became celebrated in this world as Prativindhya, and the great Asura and wonderful fighter named Virupaksa, in the line of Diti, became well known on earth as King Citravarma. The illustrious Danava named Hara, who could sweep away his enemies, took birth as Suvastu, a leader of men. The powerful Ahara, who could destroy whole armies of his enemies, became glorified on the earth as King Bahlika. The leading Asura named Nicandra, whose face was as handsome as the moon, became the opulent king named Munjakesa. The intelligent Nikumbha, undefeated in battle, took birth on earth as illustrious King Devadhipa. The great Asura son of Diti, Sarabha, lived among the humankind as the saintly King Paurava. He who was Salabha the Second among the Asuras became Prahrada, the Bahlika king. Candra, senior in the line of Diti and handsome as the moon, became an important and saintly king named Rsika. Know that the prominent Asura who was widely known as Mrtapa subsequently became King Pascimanupaka, O best of kings. The great Asura known as the mighty Gavistha came to earth as King Drumasena. The great and opulent Asura known as Mayura became celebrated as the earthly ruler Visva. His younger brother Suparna became Kalakirti, a ruler of the world. The eminent Asura Candrahanta became the saintly monarch Sunaka, a leader of men. The great Asura Candravinasana became the saintly monarch Janaki, a leader of men. O son of the Kurus, the Danava leader called Dirghajihva became an earthly ruler known as Kasiraja, and Graha, Simhi's son, who harassed both the sun and the moon, appeared again as Kratha, a ruler of mankind. The mighty Asura named Viksara, eldest of Anayu's four sons, became King Vasumitra, and the second son after Viksara, O king, was a great Asura who became the well-known king of Pamsu. The illustrious Asura named Balavira became a ruler of men named Paundramatsyaka. O king, the great Asura celebrated as Vrtra became the saintly King Maniman. His younger brother, the Asura Krodhahanta, became famous on earth as King Danda. Another highly praised Asura named Krodhavardhana appeared in this world as King Dandadhara. Of Kalaka's sons, eight took birth as earthly kings and ruled with the courage of tigers, O tiger of a king.

The oldest of the eight Kaleyas was a grand Asura who took birth as the opulent ruler of Magadha, King Jayatsena. The second son, equal to Lord Indra, became the opulent King Aprajita. O king, the third was a grand Asura with mighty arms, and he took birth on earth as a Nisada ruler with frightening prowess. The fourth son of this clan became celebrated as Sreniman, eminent among saintly kings. The fifth was a great and distinguished Asura who became famous as Mahauja, a warrior who was punishing in combat. The sixth was a great and learned Asura who gained prominence as Abhiru, eminent among all saintly kings. The seventh from that group became King Samudrasena, famous everywhere on the water-bounded earth as an expert in morality and practical action. O king, the eighth of the Kaleyas was the virtuous Brhat, who, though fiery in battle, worked for the welfare of all beings. I have already described to you a group known as the Krodhavasas and they also took birth on the earth as heroic kings. Their names were Nandika, Karnavesta, Siddhartha, Kitaka, Suvira, Subahu, Mahavira, Bahlika, Krodha, Vicitya, Surasa, opulent King Nila, King Viradhama, and King Bhumipala, O Kuru prince. There were still others: Dantavaktra, Durjaya, and Rukmi, a tiger of a king, and another king named Janamejaya; Asadha, Vayuvega, and Bhuriteja, Ekalavya; Sumitra, Vatadhana, and Gomukha; the kings of Karusaka, Ksemadhurti, Srutayu, Uddhava, and Brhatsena; Ksema Ugratirtha, Kuhara, the king of Kalinga, Matiman, and, O ruler of men, the famous Isvara. Maharaja, it was thus from the host of Krodhavasas that this crowd of illustrious and mighty monarchs took birth on the earth. He who was born in this world as King Devaka, equal in splendor to the king of gods, formerly was the chief ruler of the Gandharvas. O Bharata, know that from a portion of Brhaspati, the illustrious sage and priest of the gods Drona was born as the son of Bharadvaja without having entered a woman's womb. O tiger amoung kings, Drona was the best of archers and the greatest teacher of all kinds of weapons. He enjoyed wide fame and wielded extraordinary power. This exalted individual took birth among men, and Vedic scholars recognize his proficiency in the Dhanur Veda, the military science, and in the original Veda as well. Indeed, his feats were like those of Indra, and he caused his family to flourish. Then, O Bharata, from portions of Lord Siva, and the lord of death, and personified lust and anger-- all mixed into one-- the lotus-eyed son of Drona took birth in this world. Known as Asvatthama, he was a hero and was painful to his enemies. Because of the curse of Vasista, as well as a command from Indra, the eight Vasus took birth from the womb of Ganga as royal sons of King Santanu. The youngest of them was the wise and eloquent Bhisma, who brought security to the House of Kuru. A knower of the Veda, he could destroy an entire enemy and its allies. So powerful was Bhisma, that best of enlightened men, that he even fought with Lord Parasurama, the incarnation of Godhead who appeared in this world as a descendent of Bhrgu. O king, know that from the host of Rudras a superhuman sage by the name of Krpa took birth in this world. Know too that all the faults of the Dvapara Age became personified in King Sakuni, who appeared in this world as a Maha-ratha, a warrior of the highest caliber who could torment his foes in battle. Satyaki, who was true to his word, who uplifted the Vrsni clan, and who punished his foes in battle, came from the host of wind-gods, known as the Maruts, and the saintly King Drupada, a master of weapons, O king, came from the same godly host and took birth in the world of men. Know, O king, that the incomparable King Krtavarma, distinguished among the warrior class, also came from the lords of the wind. And from that same host of wind-gods, another fierce warrior took birth-- the saintly king Virata, who blazed like fire in the kingdom of his enemies.

Arista's son, famous as Hamsa, expanded the Kuru dynasty when he took birth as Gandharvapati. O king, the long-armed and mighty Dhrtarastra appeared as the son of the learned sage Krsna-dvaipayana, and although he possessed the eye of knowledge, by his mother's error he was born blind. His younger brother was the widely known Pandu, a purehearted and truthful king of great strength and stamina. The most exalted son of sage Atri-indeed the best of sons-- took birth in this world as saintly Vidura, the wisest of men. From a portion of Kali, who degrades all humankind, evil-minded Duryodhana took birth, full of evil schemes and destined to create infamy for the House of Kuru. Envious of the entire world, this personification of strife, this very lowest of men, laid all the world to waste when he ignited a raging inferno of war that consumed countless creatures. All the brothers of Duryodhana had been sons of Pulastya, and they now took birth as human beings. They numbered one hundred and were headed by Duhsasana. All were wont to perform acts of cruelty-- men such as Durmukha and Duhsaha, and others who will not be mentioned here, O best of the Bharatas. As sons of Pulastya they became the constant companions of Duryodhana. On the other hand, O king, know that King Yudhisthira took birth in this world as a portion of Justice, Bhimasena as a portion of the Wind, and Arjuna as a portion of the king of gods. Portions of the twin Asvins appeared as Nakula and Sahadeva, who possessed an incomparable beauty that attracted the entire world. He who was formerly Suvarca, the heroic son of the Moon, became Arjuna's most celebrated son, Abhimanyu. And know that the Maha-ratha Dhrstadyumna, a warrior of the highest category, was a portion of Fire, and that Sikhandi, O king, who was both male and female, was born from the race of Raksasas. O best of the Bharatas, you should also know that the five sons of Draupadi came from the celestial group called the Visvedevas. Morever, you may know that Karna, the Maha-ratha warrior born with armor built into his body, was a unique portion of the day-making god of the sun. However, He who is the God of all gods, the eternal Lord Narayana, also descended to earth, appearing among human beings as a powerful prince named Vasudeva. The divine Sesa appeared as the almighty Baladeva. Know too, O king, that Sanat-kumara appeared as the mighty Pradyumna. Many other celestial denizens also took birth in the family of Vasudeva through their empowered expansions and caused that holy family to flourish. I have already described the community of celestial maidens called Apsaras. By the order of Indra, a pure segment of these was born on earth, and those sixteen thousand pure-hearted goddesses became the wives of Lord Narayana. For the sake of loving service, a special portion of the Goddess of Fortune took birth from a sacrificial altar and appeared on the surface of the earth as a faultless virgin in the family of King Drupada. She was neither too short nor very tall, and her body bore the exquisite fragrance of a blue lotus. Her eyes were wide and soft like lotus petals, her thighs were handsomely shaped, and her hair was long and dark. Her entire body was endowed with auspicious and charming signs, as lovely as the invaluable Vaidurya gem, and in private moments and places she captured the mind of the five best men in the world, the sons of Pandu. Two goddessess, the personifications of Success and Determination, took birth as the mothers of those five men and were known as Kunti and Madri. Another goddess, who was the personified Thoughtfulness, took birth as Gandhari, the daughter of King Subala. O king, I have now described to you the descent to this world of empowered portions of the gods, demons, Gandharvas, Apsaras, and of the Raksasas, who rose up on this earth as monarchs mad for war. To counter them great souls also rose up on earth and took their birth in the noble dynasty of the Yadus.

This narration of the empowered incarnations should be heard without envy, for the sincere listener will achieve fortune, fame, good children, and victory. One who hears of the empowered incarnation of gods, Gandharvas, and Raksasas, and thus fully understands how living beings appear and dissapear in this world, is said to possess true wisdom and never falls down under the weight of worldly pains.

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King Janamejaya said: O brahmana, I have now heard from you a full description of how the gods, demons, and Raksasas, along with the Gandharvas and Apsaras, descended to this earth. Now O learned one, in the presence of all the saintly sages I wish to hear from you about the Kuru dynasty, from its very beginning. Sri Vaisampayana said: A hero named Duhsanta helped to establish the old Paurava dynasty, and his domain, noble Bharata, extended to the four ends of the earth. Holding sway over the four quarters of the earth, this lord of men gained unquestioned victory on all the ocean-bounded lands. A devastator of enemies, Duhsanta enjoyed sovereignty over all nations, whether settled by uncultured Mlecchas, forest dwellers, or civilized followers of varnasrama, for he ruled all land between the jewel-bearing seas. So rich and giving was the earth when Duhsanta ruled, that people did not have to labor to plow the earth or dig mines; not a single sinful man existed when Duhsanta was king; men begot children with noble aims, and not out of lust. When he was king, O tiger among men, people enjoyed rendering service, they delighted in virtue, and thus their goodness and prosperity increased. My son, no fear of thieves existed, nor was there even the slightest fear of hunger or crippling disease when he was lord of the country. Teachers, rulers, merchants, farmers, and workers all took pleasure in their own duties, for they understood that their labor was a sacrifice unto God. They did not covet the things of their neighbor. All the citizens found factual shelter in the king and thus lived without the slightest fear. Rain poured down in its due season, food grains were plentiful, and the world was wealthy with jewels and gems. All resources were present in profusion. Duhsanta was an extraordinarly powerful warrior; his youthful body seemed built of thunderbolts. With his two arms he could drag the Mandara Mountain with its forests and groves. In archery and in club- and sword-fighting, whether on the back of an elephant or horse, he was fully accomplished. In strength he was like a second Visnu, in splendor like the sun, as unshakeable as the ocean, and as tolerant as the earth. The people rejoiced in his rule, for he brought peace and happiness to both the cities and the country. He thus lived in a learned society where people considered spiritual principles and virtue to be their highest priority.

ADI PARVA - CHAPTER 63

Sri Vaisampayana continued:

Once this mighty-armed king went to the dense forest accompanied by an imposing formation of troops and military vehicles and surrounded by hundreds of cavalry and elephants. Hundreds of warriors bearing swords and lances, with clubs and maces in their hands, and others brandishing javelins and spears, covered him at all times. These fighting men roared like lions, and as their sound mixed with the stirring blasts of the conchshells, the deep rumbling of drums, the warning rattle of chariot wheels, the trumpeting of battle elephants, the proud whinnying of war-horses, the excited talk of the men, and the sounds of warriors slapping their bulging arms, a joyful tumult arose as the monarch went splendidly forward. On the roof gardens of fine palaces, ladies of the capital watched the heroic king whose deeds had brought him glory. Being fascinated by all the genuine beauty and splendor of their king, who was equal to Indra, who slew any man who harmed the citizens, and who stopped even mighty elephants in their tracks, the crowds of aristocratic ladies thought him to be a second thunderbolt-wielding Indra, and thus they remarked to one another, "This monarch is like a tiger among men, for his prowess in battle is amazing. Those who dare wish us ill will meet the strength of his arms and will cease to exist." Speaking thus, the women praised the king with love and released showers of flowers upon his head. As leading brahmanas on all sides joyously praised his righteous rule with their poetic hymns, Duhsanta departed for the forest to hunt wild game. For long distances the people of the town and country followed him, until at last the king bid them farewell, whereupon they returned to their homes. As Lord Visnu rides atop Garuda, the ruler of the abundant earth surged forward upon his chariot filling both heaven and earth with its threatening sound. Riding along, the wise Duhsanta beheld a forest that resembled the Nandana woods of heaven, for it was filled with lovely Arka and Bilva bushes and Khadira trees, and crowded with excellent fruit trees like Kapittha and Dhava. It was a vast forest with occasional high mountain plateaus that spread for many tens of miles, on rolling, rocky soil. Though without a trace of man or water, the forest was filled with deer and many fearful forest creatures. With his servant, soldiers, and mounts, Duhsanta, a tigerlike man, brought devastation to that forest, slaying varieties of fearsome beasts. He brought down many packs of tigers who came within reach of his arrows, breaking them apart with his shafts. This bull among men pierced some from afar with arrows, and he cut down with a single sword those deadly beasts who rushed near him. He brought down some wild bull antelopes with his lance, for he was the strongest of men. He knew the science of whirling a club in combat, and he moved about the forest with immeasurable courage. With javelins, swords, clubs, maces, and spears he roamed here and there, killing wild forest beasts and birds of prey. With his fighting men so fond of battle, the wonderfully powerful king wrought havoc in that great and wild forest and the big beasts abandoned it. Herds of animals, their flocks dispersed, their leaders slain, cried out again and again in desperation. Already emaciated for lack of water, they went to the dry rivers, their hearts overcome by exertion, and fell down in a faint. Afflicted with hunger and thirst, exausted and fallen on the earth, they were immediately eaten by the starving warriors. Some ate the animals raw while others took the time to cook and cut the meat. Several mighty and maddened elephants, wounded by weapons, curled up their trunks and quickly fled in fear. Passing urine and stool and streaming blood, these savage and noble elephants trampled many warriors as they fled. Covered by the rain of arrows, which poured down from that cloud of military might, the forest was conspicuously filled with harmless buffalo, for the king had cut down the great and dangerous beasts.

ADI PARVA - CHAPTER 64

Sri Vaisampayana continued: Thereupon, having slain thousands of great beasts, the king, with his numerous mounts, entered another forest in search of big game. Hunger and thirst were a problem now, and upon reaching the end of the forest, he came to a wide desert. But this king alone, with his extraordinary stamina and dedicated army, crossed that barren land and came to another large forest that was filled with excellent hermitages, a forest so lovely that it filled the king's mind with jubilation and his eyes with joy and affection. Cool breezes wafted all about, and flowering trees grew in lush profusion. There were rich green meadows and the melodious songs of soaring birds. All around that large forest land were elderly trees, whose spreading branches offered refreshing shade. Flowering creepers hummed with busy six-footed bees; a surpassing beauty permeated the land. In this forest there was not a single tree that did not give fruit or flower, nor was there a tree with thorns, nor one that did not swarm with joyous bumblebees. There were blossoming flowers of all seasons on the trees, and the meadowland was exceedingly green and lush. Birds filled the sky with song, and fruits adorned every nook and corner of the woods. The great archer could not but enter such a supremely enchanting forest. As if to welcome him, the wind shook the flower-bearing trees, which poured down a rainbow shower of fragrant blossoms again and again. Garbed in garments of many-colored flowers, vibrant with the sweet melodies of the soaring birds, the glorious trees happily reached out to the sky. Amid their shoots, bent low with the weight of flowering blooms, birds cried out their sweet cries, and bees hummed softly. The mighty king contemplated the delicate art of the forest, the numerous areas adorned with outpourings of flowers, interlaced with creepers that curled into natural cottages that delighted the mind. Seeing all this the monarch became light-hearted and jubilant. Bright as Indra's banner, the forest shone with flower-burdened trees whose colorful branches clasped around one another. Comfortably cool and fragrant, the wind blew about the forest, approaching the trees as if to enjoy their embrace, and wafting away their flowery pollen. This enchanting woodland was endowed with so many agreeable qualities, and the king gazed upon it all. Growing on the rich soil of a river valley, the luscious groves stood tall and bright like banners floating on high masts. Looking upon that forest with its jubilant birds, the king noticed an excellent and most pleasant hermitage that immediately captured his mind. Filled with a rich assortment of trees and bright with the blazing of sacrificial fires, the hermitage was peopled by celestial Valakhilya sages and communities of saintly scholars. Carpets of flowers spread all about, and to host the flames of sacrifice, there were many large temples graciously set on the broad river banks of the Malini River, whose water was pure and full of pleasure and whose colorful canopy of song-birds added charm to the forest wherein ascetics lived. In the sublime ambience of that hermitage, vicious beasts of prey and gentle deer lived together in peace. When he saw all this, the king's heart knew great happiness. As the handsome warrior king drew near the hermitage, it shone like the spiritual world, so thoroughly charming was that abode of saints. He beheld a river of the purest water firmly embracing the hermitage, flowing like the life-giving mother of all living things. She bore flowers and bubbles down her wavey currents, and Cakravaka birds sported on her sandy banks. She gave life to the Kinnaras who resided there, and to the monkeys and bears that knew her waters. Sacred mantras sounded over her currents, and her brilliant sandy shores were a sporting ground for bull elephants, tigers, and lordly snakes. Seeing the stature of the hermitage, and of

the river that enclosed it, that ruler of men decided to enter. As the holy abode of Nara and Narayana is beautified by the sacred Ganges, so was that hermitage bejeweled by the Malini River with her lovely isles and banks. The king entered the great forest retreat, which was alive with the cries of maddened peacocks. Having come to a hermitage that resembled the celestial gardens of Citraratha, King Duhsanta, ruler of the earth, realized that it was the home of a most exalted saint named Kanva. The king was eager to see the great ascetic Kanva, of the line of Kasyapa, knowing that he possessed all good qualities and an indescribeable effulgence. Placing his chariot and horses and infantry guard at the entrance to the forest retreat, the king said to his men, "I shall go see the peaceful sage Kanva, whose wealth is austerity. Stay here until I return, [for it is not proper to approach a holy man with soldiers and weapons]." Simply by approaching the wooded retreat, which seemed like a celestial garden, the king forgot his hunger and thirst and experienced instead a deep satisfaction and joy. Putting aside all the visible traces of kingship, the monarch went forward to the sublime hermitage with only a counselor and priest to accompany him, eager to behold the saint whose accumlated austerities were inexhaustible. As he observed the hermitage, like unto a second world of Brahma, with the sweet humming of bees and the songs of variegated flocks of birds, the king then heard the most learned brahmanas precisely chanting the Rg Veda in the midst of sacrificial performances. The hermitage was further glorified by learned scholars who knew the entire science of sacrifice and who executed it with the utmost sequential precision. These sages were staunch and rigidly regulated in their habits, and their knowledge was immeasureable. The very best scholars of the Atharva Veda, who were fully certified by the sacrificial experts, chanted the Samhita hymns with exact meter, sequence, and inflection. Other brahmanas beautifully chanted the hymns of spiritual purification, and with such vibrant, auspicious sounds in the air, the handsome hermitage indeed resembled the world of the creator. Here were scholars who specialized in methodologies of sanctifying sacrifices, others who had mastered the sequences and phonetics of the science of sound, others who possessed a full and logical comprehension of the categorical analysis of the universe, and others who were doctors of all the Vedas. There were also scholars who had mastered conjunction and compounding as well as the contextual significance of language; others had advanced knowledge of the societal division of labor; and others practiced the religious principles of spiritual liberation. There were scholars who were inclined to precise argumentation, who had learned to establish a thesis, discard unsound challenges to this thesis, and then reach a perfect conclusion of knowledge of the Absolute Truth. The best of worldly scholars were also present, and the hermitage resounded all around with the sounds of learning and knowledge. Everywhere he turned, the great warrior saw learned and self-controled sages who were strict in their vows, devoted to the chanting of mantras and dediciated to the performance of sacrifice, each sage perfect in his field. Seeing the beautiful varieties of seats and chairs, lovingly crafted with flowers, the king of the earth was astonished. As he watched the learned brahamanas worship in the temples dedicated to the Supreme Lord and His powerful representatives, the best of rulers felt that he was standing on the planet of Brahma the creator. As he studied this brilliant asrama, which was protected from all sorts of evil by the austerities of Kanva and endowed with all the beauty and wealth of the ascetic life, he was still not satiated and wanted to see more. Accompanied still by his counselor and priest, the great warrior then entered the temple of Kanva, which was surrounded on all sides by saints and

ascetics who had taken mighty vows. This special sanctum was secluded, pure, and extremely enchanting.

ADI PARVA - CHAPTER 65

Sri Vaisampayana continued: Thereafter the mighty-armed King Duhsanta left his few advisers behind and went on alone. But upon reaching the secluded temple, he did not see the saint Kanva. Finding the asrama empty, he cried out, "Is anyone here?" and his voice thundered through the woods. Hearing the king, a gorgeous maiden, as lovely as the Goddess of Fortune, came out of the asrama wearing the dress of a female ascetic. Seeing King Duhsanta, the black-eyed maiden immediately said, "Welcome to our asrama," and received him with honor. She honored him with a proper seat, water to wash his feet, and other gracious paraphernalia. O king, she then inquired about the monarch's health and well-being. After properly honoring the king and sincerely inquiring about his health, she smiled shyly and said, "Please tell me how we can serve you." Having been properly received by that maiden of sweet words and gentle voice, and observing now that each of her limbs was perfectly shaped, the king said unto her, "I have come here to worship the exalted saint Kanva. Good woman, where has the great one gone? Please tell me, O lovely lady." Sakuntala said: The great one is my father, and he has left the asrama to gather fruits. Kindly wait a moment, for he will be back soon and then you will see him. Sri Vaisampayana said: Not finding the sage present and being thus greeted instead by the tender virgin Sakuntala, King Duhsanta could not help but notice that she was a beautiful young lady with raised hips and a fascinating smile. Her youthful body, purified by austerity and self-control, was radiant and gorgeous. Thus the king said to her, "O lovely maiden, who are you, and who is taking care of you? Why have you come to this forest? You are so lovely and kind. Tell me where you have come from, my fair one. Good woman, just by seeing you, my heart has been stolen. I would like to know more about you; so please speak to me, lovely lady." Thus addressed by the king in that spiritual dwelling, the young virgin smiled and spoke in a gentle voice, "I am considered to be the daughter of the illustrious sage Kanva, who is an advanced and determined ascetic, famous for his knowledge of religious principles." King Duhsanta said: The blessed saint Kanva Muni practices strict celibacy, and thus the entire world worships him. Dharma himself might deviate from his religious path, but not that sage of rigid vows. How then could you possibly be his daughter, lovely maiden? I am very skeptical about your statement, so please remove my doubt. Sakuntala said: O king, please listen and I will tell you how I came to know the story of my birth and how I became the daughter of this great celibate sage. A saintly brahmana once visited this asrama

and, like you, was surprised to hear that I was Kanva's daugher. He asked Kanva about my birth. Please hear, O king, for I will now repeat what the illustrious Kanva said to him: "Once in the past the powerful ascetic Visvamitra was performing severe austerities that greatly disturbed Lord Indra, who reflected, `By his austerities this Visvamitra has become surcharged with so much power that he may push me from my ruling position and take my place.' Indra thus became frightened and called the heavenly pleasure maiden, `Menaka,' and said to her, `Dear Menaka, you have so many divine qualities that you are the best of the Apsaras. O kind woman, please help me! Listen to what I am about to tell you. "The great ascetic Visvamitra, who shines like the sun, constantly practices the most frightening austerities, and thus he makes my heart shake. Dear Menaka, O thin-waisted girl, Visvamitra has caused a predicament that you must solve. He is so strict and unyielding in his austerities that he is virtually invincible. Yet he must not cause me to fall from my position! Approach him and incite him with desire for you. Break his austerities! Do me this great favor. "O shapely one, with your beauty and youth, with the sweet movements of your body, and with your fascinating smile and speech, you must attract Visvamitra and stop him from performing his austerities. Lovely Menaka replied: As a great personality you know very well that he too is a personality of tremendous power, and because he is constantly engaged in the most difficult austerities he has a terrible temper. When even you are so worried about his power and austerity, and his bad temper, how can I not worry? That great soul is so powerful that he even stole the beloved children of the almighty sage Vasista. Just see the strength and tenacity of Visvamitra! He was born first as a warrior but became a brahmana by force. To keep himself clean, he created a huge river, the Kausiki, which is difficult to cross, and which people now consider to be one of the most sacred rivers in the world. Formerly when that great soul was experiencing difficult times, the saintly and religious King Matanga, who had become a hunter, maintained Visvamitra's wife. When Visvamitra's time of scarcity was over and he again went to his own asrama, he changed the name of his river to the Para. Being grateful to Matanga, Visvamitra then engaged him in such a powerful sacrifice that even you, O lord of the gods, had to come in fear and drink the Soma at that rite.up6 \chftn rootnote rs20up6 \chftn Matanga, also known as Trisanka, aspired to ascend to heaven in his mortal body. He first requested the sage Vasistha to perform a great sacrifice for him, and when Vasistha refused, Trisanka next appealed to Vasistha's one hundred sonsr228rs20 , who not only refused him but cursed him to become a hunter. Visvamitra took up Trisanka's cause, performed the sacrifice, and invited all the demigods who refused to come. Angered by their refusal, Visvamitra personally transported Trisanka to heaven by his own power. When the demigods again threw him down head-first, Visvamitra checked his fall and kept him suspened in the sky, where Trisanka formed the Southern Cross constellation. Angry with the demigods, he simply created his own constellations with a wealth of stars, headed by the all-important Sravana. I am very much afraid of a person who can perform such deeds. O mighty Indra, tell me how I should conduct myself so that Visvamitra does not become furious and burn me to ashes. With his power he can set fire to the planets; he can shake the entire earth by stamping his foot, and if he wished, he could squeeze mighty Mount Meru into a little ball and set it spinning. How can a young woman like me simply go up and touch a sage who has conquered his senses and whose austerities have practically turned him into a blazing fire? How can one like me dare touch a man whose mouth is like a raging fire and whose tongue is like fatal time? O

best of the gods, the pupils of his eyes loom as large as the sun and moon. The lord of death, the god of the moon, the great sages and Sadhyas, the Visvedevas, the Valakhilyas-- all creatures are frightened by his power. How, then, can a young womenup6 \chftn rootnote rs20 rs18up6 \chftn in my position not be frightened? Yet, O lord of the gods, now that you have so ordered me, how can I not approach that sage? But please, O king of the Devas, think about my safety! For your own sake see that I am protected as I go to carry out my mission. O lord, it will be excellent if the wind-god scatters my dress and exposes me as I frolic in front of the sage. Morever, by your mercy, let Manmatha, the agitating god of love, personally assist me. So too, as I begin to seduce the sage, a wonderfully fragrant wind should blow over us. Indra agreed to all that Menaka requested, and as soon as he had made the proper arrangements she went to the hermitage of Visvamitra.

ADI PARVA - CHAPTER 66

Sri Sakuntala continued Kanva's story: Thus addressed by the Apsara maiden, Lord Indra gave appropriate instructions to the ever-moving Wind, and Menaka immediately departed with him. Upon her arrival, the shapely Menaka, still apprehensive, beheld the sage who had burned up his sins by austerities, and even as she looked on, Visvamitra was executing even more austerities. She offered him respectful greetings and then began to play within his vision. As planned, the Wind blew away her dress, which was as bright as the shining moon. As the wind revealed her celestial complexion, she quickly fell to the ground and clung to her dress, smiling bashfully. As she anxiously grabbed at her cloth, Menaka appeared bewildered, unable to cover herself, and the best of sages clearly saw the indescribeable beauty of her youthful form. Beholding the quality of her body, the exalted brahmana yearned to unite with her and thus fell under the control of sex desire. He then invited her to join him, and she, of flawless form, gladly accepted. For a long time, the two of them played together in the woods and enjoyed the pleasure of sex as they wished. Their long affair went by as if it were but a single day. Upon a lovely Himalayan plateau, near the river Malini, the sage begot in Menaka a daughter named Sakuntala. As soon as the child was born, Menaka abandoned her on the bank of the Malini. Her duty done, she quickly returned to Indra's opulent planet. Seeing the infant lying helpless in a lonely forest filled with lions and tigers, a group of birds carefully protected her on all sides. The birds were determined that meat-craving beasts not harm the child, and so they stayed there and carefully guarded Menaka's daughter. I, Kanva, went to that riverbank to cleanse myself and saw the infant girl lying there, protected only by the birds in that beautiful, lonely forest. Taking her with me, I brought her up as my own daughter. According to religious principles, there are three kinds of fathers: first, the one who begets the child; second, the one who saves the child's life; and third, the one who feeds and maintains the child. Because this girl was so well protected by the birds (who are known as Sakunta), I gave her the name Sakuntala.

Thus, O gentle sage, you should know that Sakuntala is actually my daughter, and in her own innocent mind Sakuntala has accepted me as her father. [Sakuntala concluded:] That is how Kanva explained my birth to a great sage who had asked him about it. O ruler of men, you should thus know me to be Kanva's daughter. I fully accept Kanva as my father, for I have never known my other father. I have now explained to you the story of my birth, O king, exactly as I heard it from my father. AP67 King Duhsanta said: Judging from your words, fine lady, it is very clear that you are actually a king's daughter. Become my wife, O maiden of lovely hips. Just tell me what I can do for you. On this very day I shall bring you garlands of gold, the finest garments, earrings, and anklets, and glowing gems from many different countries. O most beautiful woman, I shall bring you lockets and bracelets and precious skins. Just be my wife, lovely girl, and this very day let my entire kingdom be yours. My dear shy one, the Gandharva marriage, which takes place out of love, without consulting the parents, is considered the best form of wedlock for men and women of the royal class. Therefore, O beautiful one, with lovely thighs as soft and round as a banana tree, come to me by the Gandharva rite. Sri Sakuntala said: Dear king, my father has just now gone from the hermitage to gather some fruit. Please, wait a short time, and he will personally bestow me upon you. Duhsanta said: O innocent girl of shapely form, I want you to accept me. Know that I stand here only for you, for my mind has already gone to you. One must be a true friend to oneself, for everyone must achieve his own goal in life. Therefore, by the laws of God, you should give yourself to me now. After all, religious codes recognize eight kinds of marriage, which, in brief, are the Brahma, the Daiva, the Arsa, the Prajapatya, the Asura, the Gandharva, the Raksasa, and finally the Paisaca. Manu, Brahma's son, has described the relative virtues of these different forms of marriage, and he states that the first four are recommended for brahmanas. You should also know that the first six are considered proper for those in the royal order, O faultless one. For kings, even the Raksasa marriage is approved, and the Asura marriage is authorized for Vaisyas and Sudras. Of the five, three are proper and two improper. The Paisaca and Asura marriages are never to be practiced by those in the royal order. It is by following these rules that we know our duty and the proper means of practicing virtue. Please don't worry. I assure you that for kings the Gandharva and Raksasa marriages are perfectly in accord with religious principles. Either separately or in combination, both forms of marriage may be performed. There is thus no doubt about it. O lovely lady, I desire you and you also desire me. Now, by your own choice, please be my wife by the Gandharva marriage. Sri Sakuntala said:

If this is actually the path of virtue (since we are both of the royal order), and if I am truly my own master when it comes to offering myself to a man, then, O best of the Purus, hear my proposal. My lord, promise me in truth that you will grant what I now beg of you in this secluded place. If I marry you, the son who is born to me will be your successor as king. Pledge to me in truth, great king, that my son will be the crown prince. If it will be thus, Duhsanta, then I will unite with you at once. Sri Vaisampayana said: Without even considering the issue, the king replied to her, "Of course I will do it! And I shall take you to my own city, sweet-smiling one, for you deserve to be a king's wife. O shapely woman, I tell you this is the truth." Having thus spoken to Sakuntala, who walked with faultless grace, the saintly king took her by the hand and according to the sacred law he lay down with her, and then comforted her and departed alone, for there was no proper conveyance to carry a delicate woman such a long way to the king's city. But he said to her again and again, "My sweet-smiling one, for you alone I shall send an escort of infantry, horses, chariots, and elephants. With such a royal entourage I shall bring you to my home." O Janamejaya, promising her in this way the king departed, but in his mind he worried about the girl's powerful father, Kanva. The sage had not returned and the monarch purposely did not wait for him. "When that exalted ascetic hears the news, what will he do?" worried the king. Continuously turning the matter over in his mind, Duhsanta retraced his journey and entered his own city. But a minute after Duhsanta had left the hermitage Kanva returned. Sakuntala, feeling shy and embarrassed, did not go to greet him. But by means of his great austerities Kanva had divine knowledge, and he knew all that she had done. Through spiritual vision he saw that the marriage had actually taken place in accord with religious principles, just as Duhsanta had stated, and therefore the great sage was pleased with his daughter. He said to her, "What you of royal descent have done today, uniting with a man without my blessing, is not against the law of God. It is said that for the royal order the Gandharva marriage is the best, wherein a man and woman who love each other unite in a secluded place without ritual or mantra. My dear Sakuntala, you have accepted a deeply religious man as your husband. Duhsanta is a great soul and the finest of men, and he loves you. I know that a great and mighty soul will take birth in this world as your son, and he will rule all the water-bounded earth. When that great soul sets out to establish justice in the world, his circle of influence will extend everywhere unimpeded, for his circle will be the world." Sakuntala then put down her father's load, carefully laid out the fruit he had gathered, and devotedly washed his feet. Then when he had rested she said to the thoughtful sage, "I have chosen Duhsanta, the best of men, as my husband. Now I beg you father, bestow your mercy upon him and his counselors." Kanva Muni said: I am already kindly disposed toward him for your sake, my lovely daughter, and so now for his sake, take from me a benediction, whatever you desire. Sri Vaisampayana said: Sakuntala strongly desired Duhsanta's good, and she chose as her own boon that her husband's Paurava dynasty be ever devoted to God's will and that by the Lord's grace it not fall from kingship.

ADI PARVA - CHAPTER 68

Sri Vaisampayana said: When King Duhsanta had returned to his city, after making clear promises to the lovely Sakuntala, she bore his seed for three full years and finally gave birth to a male child of immeasurable strength, a boy as bright as burning fire, handsome and generous-- a true son of Duhsanta, O King Janamejaya. The wise Kanva personally performed the purificatory ceremonies for the child's birth, and other ceremonies designed to bless him throughout his life. The saintly grandfather knew well the process of purification, and the ceremonies he performed would cause the child to prosper in every way. The child had bright white and well crowned teeth, and his hands were auspiciously marked with cakrasrs18up6 \chftn rootnote rs20 up6 \chftn Circular markings , and he had a large handsome head and great strength. He grew very quickly and was resplendant like a child of the gods. When the boy reached his sixth year, he began to capture tigers, lions, wild boar, elephants, and buffalo and tie them to the trees around Kanva's hermitage. He would climb up on these animals and playfully subdue them and then run all around them. Thereupon the resident's of Kanva's hermitage gave him a name. "Let him be called Sarva-damana," they said, "because he tames everything." The child became known as Sarva-damana, and he was endowed with courage, stamina, and power. Observing the child's superhuman feats, and knowing his strength, the saintly Kanva said to Sakuntala, "It is time for him to be coronated as the young king, the official successor to the throne." Kanva then said to his disciples, "Sakuntala is blessed with all the marks of a good wife. You must quickly take her and her child from this hermitage and deliver them immediately to her husband. It does not look proper when women reside for a long time with their relatives. Such an extended stay spoils their fame, character, and moral principles. Therefore take her without delay to her husband." "So be it," said the powerful sages, and they departed for Hastinapura, placing Sakuntala and her child in front of them. Taking her lotus-eyed son, who resembled a child of the gods, the radiant mother finally left the beautiful forest where she had been raised and where she had known Duhsanta. Sakuntala and her saintly escort arrived in Hatinapura. She was admitted to the royal palace and brought before the king with her young child, who shone like the morning sun. Seeing her husband sitting on the royal throne, as brilliant as the lord of heaven, she felt the greatest joy and bowed her head. After properly honoring him, she said, "This is your son, O king. You should now consecrate him as your successor." Sakuntala then turned to her son and said, "Offer your respects to this faithful king, for he is your father." Having said this to her son, she stood with head bowed in humility, and the young child placed his hands together in prayerful salutation and respectfully greeted the king. The boy's eyes opened wide with happiness, and he stared at his beloved father. But when the son of Sakuntala went and embraced the king, he froze at his son's touch and sat stiffly on his throne. "Be kind!" said the mother.

But the king, learned in the principles of religion, had seen something that filled him with dread. Anxiously pondering the situation, he replied, "O lovely woman, please tell me your purpose in coming here. Because you have a young child, I shall certainly try to help you." Sakuntala said: Be kind to us, great king! I shall tell you why we have come, O best of men. You begot in me this child, who is like a young god on earth. Now king, you must do unto him as you promised. O fortunate one, remember the promise you made to me when we joined together at the hermitage of Kanva Muni. Hearing these words from his wife and remembering all that had happened, the king said, "I do not remember. Whose woman are you, O polluted ascetic? I do not recall having any connection with you, either in the realm of religion or romance or business. You may go or stay as you desire. Now do as you wish!" When that beautiful, intelligent woman was spoken to in that way, she flushed with shame and simply stood there stunned, nearly unconscious with grief, as motionless as the trunk of a tree. Her eyes then turned copper-red with anger, and her lovely curved lips trembled with fury. From the corners of her eyes she shot fiery glances at the king, as if to burn him to ashes. Almost wild with anger, she gained control of herself and concealed her expressions of rage, holding in check the fiery power accumulated by a lifetime of austerity. Filled with pain and outrage, she stopped for a moment and thought over the situation. Then, boldly staring at her husband, she angrily spoke these words. [Sri Sakuntala said:] You do know, Maharaja, so why do you speak like that? Why do you say so indifferently that you don't know, as if you were nothing more than a degraded man? Your heart knows what is true and what is false in this matter, and you, my good man, are certainly a witness to your heart. Do not, therefore, degrade your own soul. A person who presents himself as one thing when he is really another is a thief who robs himself of his own soul. Being lost to himself, what sin will such a man not commit? Perhaps you think that we were alone when you loved me, that there was no witness; but are you not aware of the omniscient Lord, the source of all who dwells within our hearts? He who knows all that evil men do? Do you dare torture others in His presence? Having committed sin a man thinks, "No one knows what I have done." But the demigods know, and so indeed does the Lord within his heart. The sun and moon, wind and fire, heaven and earth, the heart, the lord of death, day and night, dawn and dusk, and the god of justice-all of them know what men do. The Supreme Lord resides in everyone's heart, and He is the witness of our acts, the knower of all that we do on the field of the body. If He is satisfied with our acts, then even the lord of death, who is born of the sun, will pardon us and take away the wrong we have done. But if a man is so stubbornly foolish that he will not satisfy the Lord, then Yama, lord of death, drags away the wrongdoer for all the sin he has committed. If a man degrades himself by giving his word and then acting otherwise, even the gods will not help him, for his own soul could do him no good. You should be happy and think, "My wife loves me so much that she came without waiting for a royal escort." Do not instead humiliate me in this way, for I accepted you as the lord of my life. Your own wife has come and is now standing before you, but you will not honor her with a proper welcome and gifts, as would any decent man. As I stand here in your court, why do you ignore me as if I were an ordinary woman? I am not crying out into a void; I am speaking to you, my husband, so why do you not hear me? If

you will not heed my words, even when I beg you like this, then, Duhsanta, on this very day your head will burst into a hundred pieces! It is within his wife that a husband enters and takes birth again from her womb in the form of his son. Since ancient times, scholars recognized this and therefore they named the wife jaya, the source of birth. When a man approaches his wife and begets a child, he delivers his departed forefathers by creating a future generation of his family line. Indeed the son saves his father from the hell named Put, and thus the creator has called a son putra. She is a true wife who is expert in household duties. She is a true wife who bears good children. She is a true wife whose husband is her life. She is a true wife whose vow to her man is unbroken. A faithful wife is half of her man. A faithful wife is the very best friend to her husband. A faithful wife brings morality, joy, and prosperity to the home. A faithful wife is the one who cares till the last breath. Men with good wives observe the holy days. Men with good wives know how to manage a home. Men with good wives rejoice in God's kindness. Men with good wives know abundance and beauty. Wives who speak to their husbands with love are dear friends in solitude. They are like fathers when it is time for religious duties to be performed, and they are the most affectionate mothers when their man is in pain. Even when a man journeys through the darkest wilderness, he finds rest and comfort in his wife. He who has a good wife is a man to be trusted. Thus a good and faithful wife is the best path for a man of this world. A devoted wife ever accompanies her husband, even to the next world, and in all sorts of tribulation, for they share a single destiny. If the wife is first to pass away, she waits in the next world for her husband. And when the man is first to die, a saintly wife follows after him. It is for all these reasons, O king, that one should take the hand of a woman in marriage, for a husband obtains a a true friend in this world and in the life to come. Because a father is born again through his son, a man brings himself to life when he brings a son into this world. Therefore he should see his wife, who is mother to his son, as his own mother. When a father beholds his son, whom he begot in his devoted wife, he rejoices, for it is as if he beholds his own face in a mirror. Heaven is assured to him for the good he does unto his family. Intelligent men who burn in the anguish and anxiety of this world rejoice and find relief in their good wives, just as those tormented by heat are relieved by cool water. An intelligent man, even when enraged, will not speak unkindly to the woman who loves him, for he clearly sees that his affection, his love, and his virtue all depend on his wife. Loving women are eternally the sacred field in which one's good progeny arise. What power do even the saintly ones have to create progeny without a caring woman? When a son, while running about and covered with dust from the earth, comes and embraces his father's limbs, what more is there for a father to relish? When your own son who loves you comes to you, anxious to see your love, how can you possibly frown and reject him? Even the tiny ants care for their eggs and do not break them. Being so learned in the principles of religion, how could you not care for your own son? The pleasure one feels at the touch of fine garments, affectionate women, or cool water cannot compare to the pleasure one feels by the touch of one's son when the child comes to

embrace his parent. As a brahmana is best among the two-legged beings, a cow most valuable among four-legged creatures, and a the guru best among those who are heavy with knowledge, so of all kinds of touch the touch of one's own son is best. This beautiful boy is your son; let him touch you! There is no worldly happiness equal to the touch of one's son. After three full years of pregnancy, I gave birth to this boy, O emperor, and he will destroy all of your grief. At the time of his birth, O Puru king, a celestial voice declared that he will perform a hundred horse sacrifices. We actually see that when men have traveled to other villages and then return to their homes, they immediately take their children upon their lap, and kiss their heads and rejoice. You know very well that at the birth ceremony for sons, the twice-born recite these verses from the holy Vedas: "You arise from all of my limbs, for you are born of my heart. You are my very self whom I call my son; may you live for a century of autumns. "My own strength and nourishment depend on you, for in you rests the unbroken line of our family. Therefore, my beloved, live most happily for a century of autumns." Duhsanta, this child was born from your limbs. Man has come from man. You must see my son as your own self, just as you see your own reflection in the clear water of a lake. As families pass on the perpetual fire within their house and from it ignite the sacred fire of sacrifice, so has this child come from you. Though you are one, Duhsanta, you have now become two, for you have a son. Drawn away by a deer as you chased about on the hunt, you, O king, approached me, a virgin girl, in the religious home of her father. Of all the heavenly Apsaras, the finest are Urvasi, Purvacitta, Sahajanya, Menaka, Visvaci, and Ghrtaci. Of these, the one named Menaka, born of Brahma, is the best. Coming all the way from heaven to earth, she united with Visvamitra and bore me as her child. The Apsara Menaka gave birth to me on a Himalayan peak, and then the heartless woman abandoned me there and went away, as if I were another's child. Oh, what evil work have I done in my past life that I should be rejected by my own parents in infancy, and now by you, my husband! All right, if you reject me I shall go to a hermitage, but it is not right for you to reject this child who is born of you, whom you brought to this world. Duhsanta said: I do not recognize the son born to you, Sakuntala. Women are known to speak lies, so who will have faith in your words? Your mother, Menaka, was but a merciless courtesan who cast you down on a Himalayan peak as if you were a withered garland. And was not your father also merciless? Visvamitra was born from a royal mother, but he gave in to his personal desires and became greedy for the status of a brahmana. Even granting that Menaka is the best of the Apsaras and that your father is the best of the great sages, how can you, a loose woman who runs after men, claim to be their child? You are not embarrassed to speak words that people will simply not believe. Especially in my presence, you dare to speak in that way. It is best that you leave, O false ascetic! What are you in comparison to the great and mighty sage who begot you, or to that famed Apsara Menaka? You are clearly a wretched woman who has taken the dress of an ascetic. You say that your son is a six year-old boy, but his body is too large to be that age, and he is already very strong, stronger than a mere child. In such a short time, how could he have grown up as high and sturdy as the trunk of a Sala tree? All that you say, O ascetic, is a mystery to me. I do not recognize you. You may go where you will!

ADI PARVA - CHAPTER 69

Sri Sakuntala said: O king, you notice other people's faults, even when they are as tiny as mustard seeds. Your own faults are as big as bael fruits, but even seeing them, you cannot see. Menaka is accepted among the thirty demigods; indeed, these thirty even follow after Menaka. My birth is higher than yours, Duhsanta. You walk on the earth, O king, while I wander the heavens. You should try to understand that the difference between us is like that between the mighty Mount Meru and a tiny mustard seed. I travel at will to the homes of Indra, Kuvera, Yamaraja, and Varuna. O king, behold my influence! That which I am about to state is the truth, O sinless man, and I speak it to teach you something, not because I hate or envy you. Hear my words, and forgive any offense on my part. As long as a homely man does not see his face in the mirror, he thinks himself more handsome than others. But when he actually sees his ill-formed face in a mirror, he understands that he, and not others, is the homely one. One who is actually beautiful does not belittle anyone. But one who speaks too much and in a nasty way, constantly injuring others, is an offender. When a fool hears people speaking good and evil words, he prefers to take the evil words, just as a pig eagerly eats excrement. A wise person, hearing people speak good and evil words, takes the good words, just as a swan extracts precious milk from water. When a good person criticizes others, he feels remorse, but when a wicked person criticizes others, he feels great satisfaction. When pious people offer respect to the wise and elderly, they experience pleasure, but a fool feels pleasure by reviling the pious. Those who do not see the faults in others live happily, but the pleasure of fools is to always look for such faults. Even when berated by others, the saintly speak well of their critics. Yet there is nothing more ridiculous in this world than a wicked person who accuses saintly people of being wicked. A man who has fallen from truth and virtue and who is like an angry, venemous snake disturbs even an atheist. How much anxiety, then, does he cause a firm believer in God? When a man begets a son like this boy and then treats him with contempt, the gods in heaven destroy his opulence, and he fails to achieve the worlds of the blessed. Our forefathers say that a son is the foundation of the family tree and that he is our first duty. Therefore, one should never reject his own son. Manu has said that in addition to the son one begets with his wife, there are five other kinds of sons: those obtained as a gift, purchased, raised, adopted, and begotten in other women. Sons are like sturdy ships of righteousness, for as soon as they are born they bring their fathers virtue and fame, fill their minds with love, and save their forefathers who have fallen into hell. O tiger among men, surely it is not right for you to reject your own son. O lord of the earth, you must now protect religion, truth, and your own soul! O lion of kings, do not practice deceit! Better than a hundred wells is a single pond, and religious sacrifice is better than a hundred ponds. Better than a hundred sacrifices is a single son. Yet truth, O king, is to be chosen over a hundred sons. Honesty was placed on a scale opposite one thousand horse sacrifices, and honesty was found to be greater. Learning all the Vedas and bathing in all the sacred waters may or may not, be equal to speaking the truth.

There is no higher virtue than speaking the truth, for there is nothing higher than the truth. And nothing in this world is more bitter than deceit. O king, to speak the truth is to stand with God, and therefore our willingness to tell each other the truth is the highest covenant. Do not break your covenant, O king; rather, may you be united with truth! But if you are so fond of telling lies, and do not believe in the value of honesty, then I shall go, for I will not unite with someone like you. And even without you, Duhsanta, my son will rule over the earth, whose four directions are crowned by the King of Mountains. Sri Vaisampayana said: Having spoken these words, Sakuntala began to leave. But then, even as Duhsanta sat there surrounded by his priests, ministers, teachers, and counselors, an invisible voice spoke out to the king: "The mother is the vessel in which the father begets his son. The son cannot be separated from the father, for he is of his father. Care for your son, Duhsanta! Be not unkind to Sakuntala! "The son who bears the father's seed will lift up his father from the abode of the lord of death. It is you, O king, who planted the seed of this child. Sakuntala has spoken the truth. "When a wife gives birth to a son, her own body is made into two. Therefore, Duhsanta, take care of your son born of Sakuntala. What man is so bereft of goodness and fortune that while living he would give up a living son? O descendent of Puru, care for this great soul who is the son of Sakuntala and Duhsanta. By our command, you are to care for this child. Therefore let your son be known by the name Bharata.up6 \chftn rootnote rs20up6 \chftn "You must care for him" in Sanskrit: bhartavyo 'yam tvaya, hence Bharata. " Hearing this command and declaration, which came from the celestial denizens, the Paurava king was filled with joy, and he said to his priest and counselors, "Gentlemen, heed this declaration made by a messenger of the gods! Now I freely acknowledge this boy to be my own beloved son. Had I accepted my son simply on his mother's words, or even on my own, people would have doubted the purity and circumstances of his birth, which would have ruined his life as a king. [I spoke, therefore, as I did knowing that the gods themselves would send their messenger to defend the daughter of Menaka and her powerful son. I acted as I did so that I could honor my promise to my wife that her son would be king and to avoid a great scandal that would have forced me to give up my family.]" Now that the messenger of the gods had cleared the name of his son, the jubilant king, his heart ecstatic, took his son within his arms and kissed his head and embraced him with tender affection. Learned brahmanas heartily welcomed the child, and the royal poets praised him. The king indeed felt the greatest joy by the touch of his beloved son. The king knew well the principles of religion, and in accord with those principles he bestowed full honors upon his wife. To pacify her wounded heart he said, "O goddess, my union with you was unknown to the people, and therefore after lengthy reflection I acted as I did in order to establish your purity. People might have thought I was captivated by your feminine charm and thus united with you. [The public demands that a king act for the welfare of all, that he choose a wife who will serve the people and give him a worthy son. They would never accept as queen one chosen by a king's lust, nor would they even consider as crownprince a child born from that lust. I cannot give up my duties as king, in the line of my forefathers, for the world depends on us, and so I would have lost my family. I had already chosen this child of ours to be the next king, and I desperately searched for a way both to save our relationship and to preserve the kingdom for our son.]

"O beautiful-eyed one, O most saintly woman, even if in your anger you spoke the most painful words to me, you did so because of your love. Therefore all is forgotten." O Bharata, having spoken thus to his beloved queen, Duhsanta sincerely honored her with garments, and food, and drink. Thereupon King Duhsanta consecrated the son of Sakuntala as Prince Bharata, successor to the throne. As the glowing sun circles wide in the heavens, so did the celebrated chariot of the great soul Bharata circle wide in this world. As his great, unconquered chariot thundered through the land, he brought light and the rule of law to all people. Controlling the regional rulers of the earth, he brought them under a unified and harmonious rule, at the same time practicing the principles of the saints. Thus he won for himself the very pinnacle of fame. This king was a true emperor, a mighty warrior who ruled the whole earth, and he performed many religious sacrifices like those of Indra himself, lord of the Maruts. Like Daksa before him, he engaged the sage Kanva to officiate at a sacrifice in which fabulous gifts were presented to all who participated, even to common people who came as spectators. The wealthy king initiated a horse sacrifice at which valuable milking cows were widely distributed. Indeed, King Bharata gave billions of cows to Kanva Muni alone. From King Bharata springs the fame of the glorious Bharata dynasty, in which appeared many famous and ancient kings who took the name of Bharata. In fact, in the line of King Bharata there were many mighty kings who were as noble and powerful as the gods themselves. So devoted were these kings to the Supreme Lord that they were accepted by the people as genuine representatives of God on earth. It is not possible to mention all of their names, for the great Bharata kings cannot be counted. But I shall mention the most important among them, O Bharata-- kings of extraordinary good fortune, who shone like gods on earth, fiercely devoted to truth and rectitude.

ADI PARVA - CHAPTER 70

Sri Vaisampayana said: O sinless king, I shall now describe to you the pious, auspicious, and glorious dynasty that begins with the progenitor Daksa and continues through Manu, the law-giver born of the sun. This is the dynasty of Bharata, Kuru, Puru, Ajamidha, the Yadavas, the Pauravas, and all the Bharata kings. I shall describe the entire lineage, for this will bring fortune, fame, and long life to all who hear. Authorities still recall that in ancient times Praceta had ten sons who were supreme in power, all of them having the potency of great sages. Yet despite their great strength, they were burned up by a fire that shot down from a cloud. From them, Pracetasa Daksa took birth, and from Daksa, the grandfather of the world, all creatures arose, O tiger of men. Daksa was a brilliant thinker, and by his intercourse with Virini he was able to beget a thousand sons, who, like their father, were strictly adherent to their religious vows. When these thousand sons were gathered together, however, the great saint Narada taught them the highest transcendental knowledge. By Narada's mercy they corrrectly understood the temporary nature of this world and thus fixed their minds on spiritual salvation. Therefore they did not follow their father in his career of begetting progeny, but rather renounced the material world entirely. Then the progenitor, Daksa, still desiring to populate the world, begot fifty daughters. Daksa gave ten daughters to the demigod Dharma, thirteen to Kasyapa, and twenty-seven, who were meant to help conduct material time, to the lord of the moon.

Kasyapa, son of Marici, begot in Aditi, the best of his thirteen wives, the Adityas, headed by Lord Indra, and also Vivasvan, who rules the sun. Yama, lord of death, took birth as the son of Vivasvan, and Martanda appeared as the son of Yama. The wise Manu, lord of men, took birth as the son of Martanda. The descendents of Manu became famous as the Manavas, or the race of men, for it is from Manu that teachers, warriors, and others of the human species had their origins. At the beginning, O king, there was cooperation among the brahmana teachers and the ksatriya rulers of this race, and the brahmana descendents of Manu preserved the book of knowledge, the Veda, with its branches, so that the rulers would know how to govern. Manu had ten sons who were powerful and highly devoted to the sacred duties of kingship. Their names were Vena, Dhrsnu, Narisyanta, Nabhaga, Iksvaku, Kurusa, and Saryati, with Ila as the eighth, Prsadhna the ninth, and Nabhagarista the tenth. We have heard that Manu had fifty other sons of the warrior class who took birth on the earth. Unfortunately, they fought with one another and all perished. Thereafter, the wise Pururava took birth from Ila. We have heard from authorities that Ila was both Pururava's mother and father. The illustrious Pururava became the lord of thirteen ocean islands, and although he was a human being he was surrounded and assisted by nonhuman beings. Intoxicated by his strength, Pururava waged war against learned brahmanas and took away their jewels as they cried out in protest. Sanat-kumara then descended from the planet of the creator, O king, and explained to the monarch the proper relationship between teachers and rulers. But the proud king would not hear of it, and at this the great sages became enraged and cursed the king, who instantly perished. Overcome by greed, the unfortunate monarch lost his mind in the madness of power. It was the mighty Pururava who, while staying in the Gandharva planet with Urvasi, brought to earth the three fires especially recommended for use in sacrifice. Six sons were born to this son of Ila through his connection with the goddess Urvasi, and their names were Ayus, Dhiman, Amavasu, Drdhayus, Vanayus, and Srutayus. Scholars report that Ayus had several sons by Svarbhanavi, and their names are Nahusa, Vrddha-sarma, Raji, Rambha, and Anenasa. Of these, Nahusa, son of Ayus, was a wise ruler of the earth who found strength in his devotion to truth. He thus ruled a very great kingdom according to the sacred law. So powerful was this king that he ruled and protected the forefathers, sages, brahmanas, Gandharvas, serpents, and Raksasas, as well as the earthly teachers and kings. Slaying thieves by the multitude, he forced the sages to give him taxes and carry him on their backs. Defeating the denizens of heaven by his power, austerity, daring, and stamina, he ruled like Indra, lord of heaven. Nahusa begot six sons in Priyavasa, and their names are Yati, Yayati, Samyati, Ayati, Panca, and Uddhava. Of these, Yayati, son of Nahusa, became emperor of the world and derived great strength from his devotion to truth. He ruled the world and offered sacrifice to the Supreme Lord with various types of ceremonies. Always devout, he worshiped with extraordinary energy the God-conscious kings who preceded him, the Lord Himself, and the Lord's empowered representatives, the demigods, who rule the universe. Yayati was never defeated, and he was particularly merciful to all creatures. He begot in Devayani and Sarmistha, O king, great warrior sons who were glorified by all good qualities. From Devayani, Yadu and Turvasu took birth, and from Sarmistha, Druhyu, Anu, and Puru were born. Strictly following dharma, the sacred law, he ruled his subjects for what seemed like endless years, O king, until this son of Nahusa was suddenly faced with a most horrible old age that robbed him of his beauty. Overwhelmed by age, the king spoke these words to his sons Yadu, Puru, Turvasu, Druhyu, and Anu, O Bharata: "My dear sons, I

want to enjoy my life with youthful vigor, fulfilling my lusty desires as a young man, with young ladies. Please help me." His eldest son, Yadu, son of Devayani, then said, "What is to be done for you, and what can we do with our youth?" Yayati said to him, "Please accept my old age so that I can enjoy sense gratification with your youth. While I was performing long sacrifices the sage Usana cursed me, and now although I strongly desire to enjoy women, I am bereft of the power to enjoy and am therefore suffering, my dear sons. One of you should rule the kingdom with my old body, and I will be able to fulfill my desires with a new and youthful body." Yayati's sons, headed by Yadu, refused to take their father's old age, but then the youngest son, Puru, whose great strength came from his devotion to truth, said to his father, "O king, go and enjoy with my young body and experience the pleasures of youth. I shall accept your old age and by your command govern the kingdom ." [Yayati's ultimate goal was not material pleasure, nor was he a sinful man. He had wanted to satisfy his desires so that he could finish his stay in the material world and go back to the spiritual world, and at the end he would return his youth to Puru with many other blessings.] Now, taking strength from the many austerities he had performed in his life, the saintly king invested his old age in his son Puru, who was a great soul. Thus the king took to youthful enjoyment with Puru's youth, and Puru ruled the kingdom with Yayati's old age. And at the end of a thousand years the unconquerable Yayati, who still had not satisfied his desires, said to his son Puru, "In you I now have a rightful heir. You are the son who will carry on the dynasty. It will be known as the Paurava dynasty after you, my son, and it will be glorified throughout the world." That tiger among kings then consecrated Puru as the permanent ruler of the kingdom, and after a long duration of time Yayati at last succumbed to the inexorable rule of time.

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King Janamejaya said: How did my ancestor Yayati, who was tenth in line from the Prajapati, marry Sukra's daughter, who was most difficult to win as a wife? O best of brahmanas, I wish to hear of this in detail. Also, please tell me, in order, of the kings who continued the dynasty of King Puru. Sri Vaisampayana replied: Yayati was a saintly king who shone as if he were the king of gods. Both Sukra and Vrsaparva selected him as their son-in-law. Because you have inquired, I shall now describe to you how that happened, and how there was union between lovely Devayani and Yayati, son of Nahusa. A serious conflict once arose between the godly Suras and their foes the Asuras over who would rule the three worlds and all their moving and non-moving creatures. [Victory would depend on superior technology, for the supremely subtle Vedic science depended on competent sages who could manage its almost inconceivable intricacies.] The gods, therefore, eager for victory, selected the son of Angira Muni as their priest, and the Asuras chose the learned Sukra. These two brahmanas, both masters of Vedic rites, always opposed one another in a deep and bitter rivalry. When the gods and demons met in battle, the gods slew their demonic foes, but so expert was Sukra that by the strength of his knowledge he was able to bring back to life all the

demonic Danavas, who then rose up and again waged war upon the Suras. At the height of this battle, the Asuras gained the advantage and began to slay the gods, but their priest, Brhaspati, for all his vast learning, could not revive them because he did not know the science of revival that Sukra knew so well. Seeing this, the gods felt the greatest despair. Shaken by fear of the learned Sukra, they said to Kaca, the eldest son of Brhaspati, "Please help us, for we have always helped you, and perform for us the greatest act of friendship. The science of revival rests with Sukra, a brahmana of unfathomable power. Go to him and bring us that knowledge as quickly as possible, and you will partake in all our shares. You can find Sukra near the residence of King Vrsaparva. There he protects the Danavas, but he will not protect others. You are still quite young and will be able to win the favor of that exalted sage and also of his beloved daughter Devayani. There is no one but you who can win their favor, and as soon as you satisfy Devayani with your character, skill, kindness, behavior, and selfcontrol, you will surely obtain that science." "So be it," said Kaca, son of Brhaspati, and as the gods honored him, he departed for the kingdom of Vrsaparva. O king, thus sent on a serious mission by the gods, he went with haste to the city of the Asura king, and upon seeing Sukra he spoke these words: "Sir, please accept me as your faithful student. My name is Kaca, and I am the grandson of the sage Angira, and the son of Brhaspati himself. I shall practice strict celibacy under you, my g uru. O brahmana, please allow me to study with you for a thousand years." [Although Brhaspati and Sukra stood on opposing sides, they were both liberal brahmanas, committed to the same noble culture, and thus Sukra replied,] "Kaca, you are most welcome here. I accept your request. In fact, I must honor you, for you are worthy of honor, and so too must I honor your father, Brhaspati." Vaisampayana said: "So be it!" said Kaca to Sukra, and he accepted the strict vow of celibacy enjoined by Sukra, son of Kavi. Kaca accepted the vow for the time he had promised, O Bharata, and he strove to win the favor of his teacher and his teacher's daughter Devayani. Kaca was at the height of his youth, and he satisfied her by singing, dancing, and playing on musical instruments. O Bharata, Devayani was a virgin in the full bloom of her youth, and Kaca satisfied and delighted her with flowers, fruits, and errands. Devayani would lovingly sing along with him, and when they were alone together she would happily wait on the young brahmana who strictly kept his vow of celibacy. In this way, five hundred years passed while Kaca practiced his vow, until one day some wicked Danavas came to know that he was actually Kaca, the son of their enemies' priest. Seeing him alone and herding the cows in a lonely forest, they could not control their anger. Out of hatred for Brhaspati, and with a desire to protect the secret science, they killed Kaca, hacked his body into pieces the size of sesame seeds, and fed the pieces to the local jackals. Thereafter, the cows returned to their home without their herdsman, O Bharata, and seeing them return from the forest without Kaca, Devayani at once spoke up to her father, "My lord, the sun has already set, and the sacred fire has not been ignited. The cows have come home by themselves, dear father, and no one has seen Kaca. It's clear that he has died, daddy, or else someone has killed him! I tell you the truth-- without Kaca I cannot live!" Sukra replied: If he is dead, then I shall now call him here and bring him back to life. Sri Vaisampayana said:

Sukra then applied his knowledge of revival and called Kaca. Called by his teacher, Kaca suudenly appeared there unharmed. He had been saved by the very science he had come to learn. His teacher's daughter asked him what had happened. He replied, "I was murdered," and explained what had happened. Some time later, Devayani happened to ask him to gather flowers for her, and the brahmana Kaca again went to the forest. The Danavas again spied him there and murdered him a second time, burning his body and grounding the remains and ashes into a fine powder, which they dissolved in wine. Then they offered the drink to Sukra, and he unwittingly drank it. When Kaca did not return, Devayani again spoke to her father, "Father, Kaca went to gather flowers for me, and now he is not to be seen." Sukra replied: My daughter, Kaca, son of Brhaspati, has gone to the world of the departed. He was brought back to life by scientific means, but now he has been killed again. What can I do? Devayani, do not be so sad and do not cry. A lady of your stature and religious education should not lament for a mortal man. All the demigods and the entire universe must submit to the temporary nature of the material body. Devayani said: But the most senior sage Angira is his grandfather, and the great ascetic Brhaspati is his father. How will I not not lament for one who is the son and grandson of sages? Why should I not cry? Kaca strictly followed his vow of celibacy and made austerity his only wealth. He was so alert and expert in everything he did. O father, the beautiful Kaca is the one I love, and therefore I shall stop eating and follow his path unto death. Sukra replied: The Asuras undoubtedly envy me, for they have murdered my sinless disciple. Those wrathful Danavas praise me with their prayers, but their real desire is to ruin my position as a brahmana. Let there be an end to this sinful crime! They have murdered a brahmana, and such a heinous act will burn anyone, even Indra himself, to ashes. Vaisampayana said: Urged on by Devayani, the great and learned sage, with great energy, again called Kaca, son of Brhaspati. Thus summoned by the science known to his guru, Kaca slowly began to call out from within his teacher's belly. Sukra asked him, "O brahmana, tell me how you have come to reside in my belly." Kaca said: By your mercy, my memory has not abandoned me. I remember everything, exactly as it happened. It appears that my austerities are not finished, for I must tolerate this horrible inconvenience. O learned Sukra, after killing me, burning my body, and grinding it into powder, the Asuras gave me to you in a cup of wine. But with you present here, how can the mystic power of the demons overcome that of a brahmana? Sukra said: My dear child, what must I do now to please you? Kaca can only live by my death. Devayani, now that Kaca is inside of me, he can only appear again by splitting my stomach.

Devayani said: There are two sorrows that would surely burn me up like fire: the death of Kaca and your destruction. If Kaca dies, I will have no peace in this world, and if you are destroyed I shall be unable to live. Sukra said: O son of Brhaspati, you have achieved the greatest success, for as you have been kind to Devayani she now adores you. Take from me now the science of revival-- if, that is, you are not Indra himself disguised as Kaca. No one else but a brahmana can come out of my stomach alive, for I would take such trouble only for a brahmana who can then revive me. You are the only one whom I can so trust. Therefore, take the science. Become my son and bring me back to life, just as I bring you back to life. Dear child, once I have departed from this body and you possess this science, be very careful to do everything properly and honestly, having received this science from your g uru. Vaisampayana said: Kaca received the entire science from his guru, and then, splitting his teacher's stomach, emerged from his right side. As the waxing moon finally appears in its full splendor, so did Kaca appear in a most beautiful form. Seeing his guru, so full of Vedic science, fallen dead, Kaca, who had perfectly assimilated the Vedic science, at once revived him. Kaca then saluted his guru and said to him, "The guru is the giver of the highest knowledge, and he is the most precious of all treasures that one can possess. Therefore those who do not honor their worshipable guru surely go to the sinful worlds called Apratistha, where there is no opportunity for happiness." Vaimsampayana said: By drinking wine, the learned Sukra had suffered a terrible loss of consciousness, and in that deluded state he had drunk the remnants of Kaca. Seeing now the handsome Kaca before him, he fully realized the evil effects of drinking liquor. The exalted Sukra then stood up in anger and made this solemn declaration: "From this day on, if a brahmana is so foolish and bewildered that he dares to drink liquor, then it will be understood that he has deviated from his religious principles and is destroying the very tradition he is meant to teach. He will be condemned in this world and in the next. Let the gods, the saintly brahmanas who are faithful to their teachers, and all people of the world hear and witness the moral code I now ordain. The religious principle I have spoken is a boundary and limit for brahmanas throughout the universe." Having uttered those words, the great soul Sukra, an unfathomable treasure among the ascetics, then called together the Danavas, whose wits had been deranged by destiny, and spoke to them these words: "I tell you, Danavas, that you have the brains of children. Kaca is now a perfected sage, for he has obtained the invaluable science of revival, and he will live by my side. He is a selfrealized soul whose power is virtually equal to that of Lord Brahma." After living for a thousand years at the side of his g uru, Kaca received permission to leave and prepared to return to the abode of the gods.

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Sri Vaisampayana replied,

His vow complete, and having been released by his guru, Kaca was about to depart for the abode of the gods when Devayani spoke to him. "O grandson of saintly Angira, by your noble work and family, by your knowledge, austerity, and self-control, you shine among men. Just as my father reveres your grandfather, illustrious and saintly Angira, so do I in turn revere and honor your father, Brhaspati. Knowing this well, please also remember, O ascetic, how properly I behaved with you while you observed your vow of celibacy. Now that you have completed your vow and obtained the science you so much sought, you should love me as I love you. Take my hand in proper marriage, with due chanting of the sacred hymns." Kaca replied, My dear lady of flawless limbs, just as I must always honor and worship your father as my lord, so must I honor you even more, for you are more dear to your father, the exalted son of Bhrgu, than his very life. You are the daughter of my guru, and by all religious principles, O pure one, I must always worship you. Just as I am to honor your father, Sukra, so am I to honor you exactly in that way. Therefore, Devayani, you should not make such proposals to me. Devayani said: O best of brahmanas, you are not my son, but rather the grandson of my father's guru. Therefore I must honor and worship you. Do you not remember the love I showed you when the Asuras repeatedly killed you, and ever since that time? You know that I have treated you with the greatest friendship and affection. Knowing religious principles, you cannot abandon the very one who has so faultlessly loved and worshiped you. Kaca said: You, who so beautifully keep your vows, are now commanding me with an order that should not be given. O tender-browed woman, be merciful to me, for I worship you above my own guru. O fiery woman, whose face is as bright as the moon, I have dwelled in the very same place as you, good lady, within Sukra's body, and therefore by the principles of religion you are my sister. O radiant woman, please, therefore, do not speak to me of marriage. I have lived here happily and there is no bitterness within me. I take your leave, for I must go. Wish me well on my journey and remember me with kindness, for in the course of our talks I have not violated the principles of religion, which we hold in common. Always worship my guru attentively and without neglect. Devayani said: If you are so anxious for piety, or to enjoy another woman, that you now refuse me, then, Kaca, I declare that the knowledge you have acquired will never work for you! Kaca said: I refused you because you are the daughter of my guru, not to offend you in any way. Morever, your father gave me permission to return to my home. But go ahead and curse me if you like! I speak the religious principles of sages, Devayani, and it was improper of you to curse me now, whether for motives of love or piety. I therefore now declare that your desire will never be fulfilled. No son of a sage will ever take your hand in marriage. You said to me, "The knowledge will never work for you," and by your curse it will be so, but the knowledge will certainly work for that person to whom I teach it. Vaisampayana said:

Having spoken thus to Devayani, Kaca, the most prominent of the twice-born, quickly went to the abode of Indra, lord of the demigods. Carefully observing his arrival, the demigods, headed by Indra, joyfully spoke to Kaca, having duly honored his father, Brhaspati: "Because you have performed a most wonderful feat on our behalf, your fame will never die, and you will become a full shareholder in the opulence of the gods."

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Sri Vaisampayana replied: When Kaca returned with his acquired knowledge, the celestial denizens rejoiced. O best of the Bharatas, learning the science from Kaca, they fulfilled their purpose. Assembled together they said to Lord Indra, "Now is the time for you to show your courage. You who shatter evil cities must now conquer the enemies." Thus addressed by the assembled demigods, Indra replied, "So be it!" and set out on his mission. He noticed some women in a forest. [The girls were bathing,] and transforming himself into a wind, Indra mixed and scattered all the clothes of those young virgin girls as they sported in the charming woods that resembled the celestial garden of Citraratha. Coming out of the water, each girl picked up clothes from the spot where she had left hers. The leaders of the girls were Devayani, daughter of Sukra, and Sarmistha, daughter of Vrsaparva, the Asura king to whom Sukra was priest. Not knowing that Lord Indra had mixed up their clothes, Sarmistha mistakenly grabbed the garments of Devayani. A quarrel between Devayani and Sarmistha immediately broke out over the clothes, O best of kings. Devayani said: Why do you take my clothes when you are supposed to be my disciple? Have you no proper manners, O child of a demon? Such behavior will do you no good. Sarmistha said: When my father is sitting upon his throne or lying down at his leisure, your father stands humbly beneath him and incessantly offers him praises and recites his heroic deeds. You are the daughter of one who begs, offers praises, and accepts in charity, whereas I am the daughter of one who is praised, gives in charity, and does not beg from anyone. Unarmed and alone, you tremble before me, who am a king's daughter, ready and able to use weapons. Find someone to fight with, beggar girl; I do not count you a worthy foe. Sri Vaisampayana said: Devayani stood up as tall as she could and clung to her garments, but Sarmistha threw her into a well and returned to her father's city. She knew very well that her friend would die in the well, but Sarmistha's mind, overcome by violent anger, was set on sin, and without any concern for Devayani she went to her home. Soon after, Yayati, son of Nahusa, arrived in the area eagerly hunting wild beasts. His charioteer and horses were exhausted, and he personally suffered from thirst. Looking down that same well the son of Nahusa saw it had gone dry, but at the well's bottom he saw a young girl as radiant as the flames of a fire. Seeing the maiden, with the complexion of a goddess, fallen in the well, the greatest of kings inquired from her in a very charming voice meant to console her. "Who are you with your bright red nails, your dark complexion, and your elegant earrings made of the brightest gems? O learned woman, why do you go on so, brooding and breathing

such heavy sighs? How did such a lovely young lady fall into this well covered with branches and grass? Whose daughter are you and who is looking after you? Please tell me everything!" Sri Devayani said: He who raised up the Asuras with his science when they were slain by the demigods-- that very Sukra is my father. But he does not know that I am here. Here is my right hand, O king, with bright red nails. Take hold of me and lift me out, for I think you are a man of noble birth. Just by seeing you, I know that you are a very peaceful and powerful man and doubtlessly very famous. Therefore, you must lift me out of this well into which I have fallen. Sri Vaisampayana said: Knowing the woman to be a brahmana, and taking her right hand, the son of Nahusa quickly lifted her out of the hole. Having easily rescued her from the well, King Yayati said, "Good woman, you are free to go now, for there is no more danger to you." At these words Devayani replied to the king, "Please take me away with you quickly! I have fallen in love with you. You accepted my hand, and therefore by the sacred law you are meant to be my husband." Thus addressed, the king said, "But dear lady, I am born in a family of kings, and you are the daughter of a brahmana. Thus it is not fitting that you join with me. Your father, Sukra, is the spiritual master of the entire world. This entire situation therefore frightens me. O gracious woman, this is not proper for you." Devayani replied: "[I have been cursed by Kaca, and I cannot marry a brahmana.] But if on my word you will not accept me today, O king, then I shall request you from my father, and later you will learn of his decision. Now you may take your leave." King Yayati took leave of that shapely woman and returned to his own city. When the son of Nahusa had departed, the innocent Devayani stood under the shelter of a tree and cried in anguish. When many hours had passed and she did not return home, her powerful father called for his daughter's maidservant and said, "Madam, please bring at once my sweet-smiling daughter Devayani." As soon as she was so addressed, the maidservant quickly went to fetch her, carefully visiting all the places Devayani had gone that day with her girlfriends. At last the maidservant found her standing alone in terrible distress, exhausted and weeping, and said, "My fair lady, what are you are doing here? Tell me quickly, for your father has sent for you." Thus addressed, Devayani told her nurse, who was named Ghurnika, of the evil act committed by Sarmistha. Devayani said: "Go quickly, Ghurnika, and explain everything to my father. Tell him that from now on I shall not enter the city of Sarmistha's father, Vrsaparva." Sri Vaisampayana said: Ghurnika went immediately to the palace of the Asura king, and upon seeing the sage Sukra she blurted out in great anxiety, "O great and wise one, I must inform you that your daughter Devayani was violently attacked in the forest by Sarmistha, the daughter of Vrsaparva." Hearing this, Sukra immediately left the palace and in great anguish began to follow the path of his child into the forest. Finding his daughter Devayani in the woods, Sukra embraced

her in his arms and sadly said to her, "By their own mistakes all people beget their own joy and sorrow. I think you must have done something wrong, and therefore someone took revenge on you." Devayani said: Whether this suffering is deserved or not, listen carefully to what Sarmistha, daughter of Vrsaparva, said to me! It is certainly the truth, I suppose, when she said that you are the hired singer of the Asuras! Those are the sharp and cruel words that Sarmistha, daughter of Vrsaparva, spoke to me with her raging red eyes-- "You are the daughter of one who flatters, begs, and accepts in charity, but I am the daughter of one who is always praised, who gives in charity, and who accepts from no one!" That is what she said to me again and again, that Sarmistha, daughter of Vrsaparva, so full of ugly pride, and her eyes all red with anger. My dear father, if I am the daughter of one who flatters and lives on charity, then it is better I go and seek the favor of Sarmistha. The learned Sukra said: My beautiful one, you are not the daughter of one who flatters and lives on charity. Devayani, you are the daughter of one who need flatter no one, for your father is praised by all. Vrsaparva knows that, and so does Lord Indra, as well as King Yayati, son of Nahusa. They all know that the inconceivable Brahman, the Absolute One that rules this world, is the source of my strength.

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The learned Sukra continued: Devayani, you should understand clearly that a man who can always tolerate insulting words from his rivals can win everything in life. One who restrains his anger when it strains forth, just as one controls a horse, is said by saints to be a competent conductor of his life, not he who lets loose the reins. Please understand, Devayani, that one who repels the attack of anger with peace and self-control can thereby gain everything in life. One who rejects the rush of anger with forgiveness, as a snake rejects old skin, is the true enjoyer of life. One who fully contains his anger and tolerates insulting words, who though suffering does not make others suffer, is certain to achieve the actual goal of life. Of two men-- one who performs a sacrificial offering every month for one hundred years, and another who is never angry at anyone-- the man who is free of anger is the greater. A wise person must not imitate the fighting that goes on bewteen foolish boys and girls who do not know what is truly strength and weakness. Sri Devayani said: My dear father, I may be a young girl, but I know the meaning of religious principles, and I also know the strength of tolerance, as well as the weakness in insulting others. But my point is this: one who desires to teach and help others should not tolerate improper behavior on the part of a student. Therefore, I no longer care to live among those whose behavior is so impure and disordered. A learned person should not live among those of wicked minds who blaspheme the proper conduct and noble descent of others. Authorities say that the best place to live is among saintly persons who appreciate noble conduct and birth in a religious family. The daughter of Vrsaparva spoke the cruelest and most dreadful words! In all the three worlds I do not think anyone more abominable than one who worships the opulence of his enemy, being deprived himself of opulence.

ADI PARVA - CHAPTER 75

Sri Vaisampayana said: Thereupon Sukra, exalted among the Bhrgus, angrily approached Vrsaparva, and without deliberating further, he said, "Irreligion does not produce its effect immediately, as if it were a cow. If we do not see the reaction to injustice in the perpetrator, we shall certainly see it in his children or grandchildren. But sin will certainly bear its fruit, like heavy food that must act in the belly! "You arranged to kill Kaca, a descendant of Angira who never offended you, who was a religious scholar, and who was always eager to serve. You dared to kill him while he was a guest in my house! "Because of the killing of that innocent boy, and especially now because of an attempt to kill my very own daughter, I tell you this, Vrsaparva, that I shall reject you and your company! I shall not be able to reside in your country, O king, and live with you. Indeed, O Daitya, do you know me to be a mere fool who speaks nonsense? Is that why you do not control your offenses but instead ignore them? King Vrsaparva said: O Bhargava, I know that neither injustice nor false speech can ever be found in you. Rather, you are the abode of justice and truth. Please, sir, be meciful to us. If you abandon us now and go away, O Bhargava, we shall have no other recourse but to throw ourselves in the sea. The learned Sukra said: Then go and jump in the sea, or run wherever you like, Asuras! I am unable to tolerate this unkindness to my daughter, for she is my beloved child. If you want me to remain, then you must obtain the blessings of Devayani, for she is my very life. Remember, as Brhaspati maintains the well-being of the demigods, so I maintain all of you. King Vrsaparva said: O Bhargava, whatever wealth the Asura kings possess in this world, whether in elephants, cows, or horses, you are its actual master, as you are my own master. The learned Sukra said: I am the master of whatever wealth the Daitya kings possess, O great Asura, if Devayani is pleased upon you. Sri Devayani said: My dear father, if you are actually the master of the king's wealth, then, O Bhargava, I wish to hear it not from you, but rather let the king himself say it. King Vrsaparva said: Good woman, your father is always worthy of my highest praise and honor. O sweet-smiling girl, anything at all that you desire, even if it is rare and difficult to obtain, I shall give to you at once. Sri Devayani said:

My desire is that Sarmistha, along witha thousand maidens, become my menial servant, and that wherever my father may send me to be married, Sarmistha will follow me there to continue her service. King Vrsaparva commanded a female attendent, "You, there, arise and bring Sarmistha at once! Whatever Devayani desires must be immediately provided." Sri Vaisampayana said: The nurse then went to Sarmistha and said, "Get up, fair maiden, for you must now act for the welfare of your kind. The great brahmana is about to reject all his Asura disciples because he is disturbed about what happened to Devayani. Whatever she may now desire, you are to perform it immediately, O innocent one. Sarmistha replied, Yes, whatever she may want I must now do. Sukra and Devayani must not go away because of me. Sri Vaisampayana said: On her father's order, Sarmistha, surrounded by a thousand handmaidens and sitting in a palanquin, then quickly left the city and came before Devayani. Sarmistha said: I am now your servant, and I shall wait upon you with these thousand handmaidens. I shall follow you wherever your father may send you to be married. Devayani said: Since I am the daughter of one who flatters and begs and lives on charity, how will you, the daughter of one who is flattered, be my menial servant? Sarmistha said: By whatever means, I must act for the welfare of my suffering kin. Therefore, I shall follow you wherever your father may send you. Sri Vaisampayana said: O best of kings, when the daughter of Vrsaparva had thus sworn to become her menial servant, Devayani then spoke to her father, "My dear father, O best of the twice-born, I am now satisfied and I will enter the city. Your deep knowledge and the power of your science will never fail." Thus addressed by his daughter, the illustrious Sukra, the best of the twice-born, joyfully entered the city and was honored by all the demons.

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Sri Vaisampayana said: A long time later, O excellent king, the fair-skinned Devayani went out with Sarmistha to the very same woods to play, each of the two bringing a thousand handmaidens. Reaching the same place as before, Devayani began to walk about and do whatever she liked, feeling very happy in the company of all her girlfriends. All of them joyfully played in the woods, drinking sweet honey that exuded from spring flowers, eating varieties of good food, and chewing the forest fruits. And again King Yayati, the son of Nahusa, happened to arrive there in his pursuit

of wild game. Coming to the same spot as before, drawn by fatigue he searched for good water to drink. There he saw Devayani and Sarmistha, and all their women, adorned with celestial jewels and frolicking about the forest. He watched the sweet-smiling Devayani, with her incomparable beauty, as she sat among the lovely women. He noticed that Sarmistha was engaged in serving Devayani by massaging her feet and attending on her in various ways. Yayati said: May I ask you two girls, who are surrounded by two thousand other girls, about your names and families? Devayani said: I shall tell you, O king, and believe my words. The guru of the Asuras is known to be Sukra, and you may know me to be his daughter. This other girl is my friend and servant, and she waits on me wherever I go. She is Sarmistha, the daughter of the demon king Vrsaparva. Yayati said: I am most curious to know how this girl of lovely complexion, the daughter of the Asura king, is your friend and menial servant. Devayani said: Everything follows its destiny, O tiger of men, so you may consider this to be an arrangement of fate. Do not trouble yourself with elaborate explanations. Your beauty and dress are that of a king, and your speech that of a learned man. What is your name, where are you from, and who is your father? Kindly tell me. Yayati said: As a celibate student I was privileged to hear and learn all of the Vedas. I am a king and a king's son, widely known as Yayati. Devayani said: What is your purpose in coming to this land, O king? Was it your desire to take some lotuses from the lakes, or were you rather hunting for game? Yayati said: I was out in search of wild game, fair maiden, and I came here looking for water to drink. You have asked me many questions, now kindly permit me to go on my way. Devayani said: I with my servant Sarmistha and my two thousand hand-maidens, am subservient to you. I wish all good unto you, and I ask that you become my friend and my husband. Yayati said: Please understand, O daugher of Sukra, that I do not deserve you. O passionate woman, Devayani, kings cannot marry into your father's family. Devayani said: The kingly class was created together with the brahmanas, and the kings and teachers are meant to work together in cooperation. Dear son of Nahusa, you are a sage and a sage's son. Please, marry me. Yayati said:

All four social divisions arise from the single body of the Supreme Lord, but they have different duties and religious principles because of their different levels of purity and spiritual knowledge. Of the four divisions the brahmanas are the best. Devayani said: O son of Nahusa, not a single man had ever touched my hand until you took hold of me. You were the first, and therefore I have chosen you. How could any other man ever touch my hand? I am a thoughtful woman, and I have already been taken hold of by a sage's son, who is himself a sage, and that is you! Yayati said: An experienced person knows that a brahmana is more dangerous than an angry, poisonous snake or a fire blazing on all sides. Devayani said: O leader of men, how can you say that a brahmana is more dangerous than an angry, poisonous snake or a fire blazing on all sides? Yayati said: A poisonous snake kills one man, and a sword kills one man, but a brahmana, when angered, destroys a kingdom with all its cities. Therefore, O timid one, I consider a brahmana to be more dangerous. Hence, I shall not marry you, my fine lady, unless your father gives you to me. Devayani said: Then marry me when my father bestows me upon you, for I have chosen you, O king, as my husband. There is no danger for a man who does not ask for a woman, but accepts her when she is freely offered. Vaisampayana said: Devayani then quickly sent a message to her father, and the moment he heard the news Sukra came to see the king. When Yayati saw that the great Sukra had arrived, the ruler of the earth bowed down to the learned brahmana and received him with folded hands and prayerful words of greeting. Devayani said: Dear father, this king is the son of Nahusa, and when I was trapped in the well he took my hand. With all due obeisances unto you, please give me to him, for I shall not select any other man in the entire world as my husband. Sukra said: O heroic one, my beloved daughter has chosen you as her husband; I now give her to you and ask that you accept her as your queen, O son of Nahusa. Yayati said: O Bhargava, I beg of you one boon, that this great violation of dharma, my marriage with a woman of superior status, not taint me with sin, O brahmana. Sukra said: I release you from this breach of law. Be satisfied now to marry this girl. In this sacred union there should be no hesitation, for I shall remove from you any taint of sin. By the sacred rules of dharma, take as your wife this slender, lovely Devayani, for together you will achieve

the greatest pleasure. This young girl Sarmistha, the daughter of Vrsaparva, will also go with you. You must always honor her in every way, O king, but you are not to call her to your bed. Vaisampayana said: At these words, Yayati respectfully circumambulated the sage, and with the permission of that great soul he joyfully returned to his city.

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Sri Vaisampayana said: Upon reaching his city, which shone in splendor like the city of the great Indra, Yayati entered his palace and settled his new wife Devayani in the women's quarters. With Devayani's permission, he constructed a house near a small grove of Asoka trees and there he settled the daughter of Vrsaparva, who lived in the midst of her thousand maidservants. Yayati treated Sarmistha with much respect and gave the Asura princess an equal portion of fine garments, food, and drink. For many years the royal son of Nahusa enjoyed his life with Devayani, passing his days as joyfully as a god. When her proper season had come, the shapely Devayani became pregnant for the first time and gave birth to a boy. After a thousand years had passed, Sarmistha, the daughter of Vrsaparva, saw that she had also reached the full maturity of her youth and that her season for begetting had come. She began to think, "My fertile season has come, but I have not chosen a husband." Sarmistha then freed her mind of lust and envy, bathed, adorned herself with all her best jewels, and went out to the grove. Holding onto the branch of an Asoka tree that was covered with clusters of new blossoms, she studied her face in a mirror, yearning to see the man she would love as her husband. Feeling very lonely and confused, she said, "O Asoka tree, your name means that you have no sorrow, so why will you not help me who am filled with sorrow? Quickly, make me have the same name as you by showing me the face of my lover." Having thus spoken, Sarmistha paused and then said, "My season for begetting has come, but I have not chosen a husband. What is happening to me, and what should I do? And what can I do, that things be rightly done? Devayani has given birth to a son, but I have reached my full youth for nothing. Devayani simply chose the king as her husband, and it came to pass. I am going to do the exact same thing! I will also choose him as my husband. The king must give me the fruit of a son. That is my conclusion. Would he agree, even now, to come and see me in private?" At that time, the king happened to come out of his palace and went walking near the Asoka grove. He reached the spot where Sarmistha was standing and stood in front of her. Seeing him alone in that secluded place, Sarmistha went right up to the king with a beautiful smile on her lips, and folding her hands in supplication she said, "Who dares touch a woman who resides in the house of Soma, Indra, Visnu, Yama, or Varuna, or indeed in your house, O son of Nahusa? No man will approach me! O king, you have always known me to be an attractive woman, of royal descent and faithful conduct. Now I beg you, I beseech you for your mercy. O lord of men, give me a child, for it is my season. Yayati said:

I know you as the faultless Daitya girl whose behavior has always been ideal. As far as your physical beauty is concerned, I do not see a flaw the size of a needle point. But when I took away Devayani, the learned Sukra said, "Do not call the daughter of Vrsaparva to your bed." Sarmistha said: O king, words spoken in jest do no serious harm, even when less than the truth, nor do words spoken to women or at the time of a wedding or when life is about to be lost or when all one's fortune is being stolen. In these five circumstances, speaking less than the truth is not a sin. O lord of men, if a person is called as a witness and speaks falsely, then he is said to be false and fallen. A lie will damage one who speaks it to those joined with him in a common purpose. King Yayati said: A king has to be a model for all other people, and if he speaks falsely his position will be lost. Even if I come to suffer the greatest misfortune, I do not dare act falsely. Sarmistha said: It is generally considered that a girl's own husband and the husband of her best friend are very close in her eyes. When her best girl friend is married, it is almost like her own marriage. Thus, since my best friend has chosen you as her husband, it is natural that I do also. King Yayati said: I have taken a sacred vow to give charity to those who beg it from me, and now you are begging from me. All right, then, tell me what I can do to please you. Sarmistha said: Save me from irreligion, O king , and keep me on the path of virtue. If in this life I could become the mother of your child, I would then practice the most noble principles of virtue. O king , three persons-- a wife, a servant, and a son-- do not keep separate property, but rather live under the protection of the husband, the master, and the father. Whatever these three acquire is of the same patrimony. I am the humble servant of Devayani, a descendent of Bhrgu, and she in turn is under your control. Therefore, O king , you should care for me also. Oh, please accept me! Sri Vaisampayana said: When addressed in this way, the king was convinced that she was correct, and he honored Sarmistha and taught her the sacred law for begetting, so that she might prepare. After he had approached Sarmistha for union and taken her as much as he desired, they earnestly honored one another and departed as they had come. By that contact Sarmistha, with her lovely smile and charming brows, obtained her first pregnancy from the highest of kings. In due time, O king, that lotus-eyed woman gave birth to a lotus-eyed son who shone like a child of the gods.

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Sri Vaisampayana said: O Bharata, hearing that her unmarried girlfriend had given birth to a male child, the sweetsmiling Devayani, not knowing the father's identity, began to worry and was filled with grief over Sarmistha's situation. Approaching Sarmistha, Devayani said, "O Subhruup6 \chftn

rootnote rs20 up6 \chftn A lady with lovely eyebrows., how could such a disaster take place out of lust for romance?" Sarmistha said: Some saintly person passed by here, a most religious man who had mastered all the Vedas. He offered me a boon, and I begged him to fulfill my desire to beget a religious child. My desire was proper. And I did not satisfy it in an illicit way, O sweet-smiling one. Thus my child is born of that sage, and I am telling you the truth. Devayani said: It would be quite nice, modest lady, if this brahmana were someone familiar to us. I want to known the lineage, the name, and the parents of this sage. Sarmistha said: He was blazing with strength and potency, like the fiery sun, and seeing him before me I had no power to question him on all these matters, O sweet-smiling lady. Devayani said: If that is the case, Sarmistha, if in fact you obtained this child from the best and most senior of the twice-born, then I am not angry. Sri Vaisampayana said: When Sarmistha had relieved Devayani's anxiety with her story, the two old friends began to talk together, joking and laughing with one another for some time. Then the daughter of the learned Sukra returned to her palace, convinced that everything was proper. King Yayati begot two sons in Devayani, Yadu and Turvasu, who were like a second Indra and Visnu. And by the saintly King Yayati, Sarmistha, daughter of Vrsaparva, gave birth to three boys named Druhyu, Anu, and Puru. Then one day, O king , sweet-smiling Devayani went out with Yayati to the deep forest, and there she saw three young boys, as beautiful as gods, playing without any cares. Amazed by this, she said, "Whose children are these, O king , these splendid boys who are sons of the gods? Their brightness and beauty remind me of you." After thus questioning the king, she began to inquire from the boys, "My dear sons, what is the family name of your brahmana father? Explain to me truthfully. I want to hear it from you." With their forefingers, the boys kept pointing to that best of kings, Yayati, and they explained that their mother was Sarmistha. Having spoken, they all came up to the king, but the king would not receive them in front of Devayani, and the little boys then ran crying to their mother, Sarmistha. Seeing how much love the boys showed toward the king and understanding what had actually happened, the goddess Devayani then spoke to Sarmistha: "You are meant to serve me! Why did you do that which displeases me? You are fixed in the ways of the Asuras. Have you no fear?" Sarmistha said: O beautiful smiling woman, what I told you about the sage was true. I do what is right and religious, so I do not fear you. When you chose the king, I also chose him. By the principles of dharma, fair lady, the husband of a girl's best friend becomes her husband. I honor and respect you because you are older and better than I, being a brahmani, but even more than you, I am to respect and honor my saintly king. Don't you know this? Sri Vaisampayana said:

Hearing her words, Devayani then said, "O king , I will not live here any longer, for you have treated me most unkindly." Devayani suddenly rose up with tears in her eyes and quickly departed for the house of her father, Sukra. Seeing this, the king became quite disturbed and followed her, trying to pacify her. But her eyes were red with fury and she would not turn back. Without speaking a single word to the king, the lady of lovely eyes quickly arrived in the presence of the learned Sukra. Upon seeing her father, she respectfully greeted him, standing directly before him. Immediately thereafter, Yayati also paid his respects to the descendant of Bhrgu. Devayani said: Irreligion has conquered religion, and there is chaos in the world. The natural order has been overturned, for once again Sarmistha, the daughter of Vrsaparva, has offended me. Dear father, I tell you she has given birth to three sons with King Yayati, but to me he has given only two sons! O learned one of the Bhrgu dynasty, this king is celebrated as a knower of religious principles, but I tell you he has transgressed all morality. Sri Sukra said: Knowing well the religious principles involved here, you have broken those principles for your pleasure! Therefore I curse you that invincible old age will immediately take hold of you. King Yayati said: My lord, the daughter of the Asura king begged me for a child in her proper season. I had no other motive in my mind, and I acted in accord with religious principles. O brahmana, it is clearly stated in scripture by the brahmanas themselves, that a man who does not give a child to a worthy woman who begs him for it commits the sin of killing the embryo. When an eligible woman yearning for a child begs a man in a private place and he does not approach her according to the sacred rules, then according to the learned he is killing the embryo. O lord of the Bhrgu line, I was afraid of committing an irreligious act and therefore, after carefully considering all these reasons, I agreed to approach Sarmistha. Sri Sukra said: Still, O king, you are subordinate to me, and since I gave you a specific instruction in this regard I should have been consulted if you wanted to act otherwise. When a person behaves falsely in matters of religion, it is nothing but thievery, O son of Nahusa. Sri Vaisampayana said: Cursed by the angry Sukra, Yayati, the son of Nahusa, then and there gave up his youthful age and suddenly became a very old man. King Yayati said: O brahmana, my youthful desires to enjoy with Devayani have not been satisfied. Be merciful! Don't let this old age overcome me! Sri Sukra said: I do not speak falsely, and thus old age has already come to you, O king . However, if you so desire, you may transfer your old age to someone else. King Yayati said: O brahmana, please grant me that if one of my sons gives me his youth, he will inherit the kingdom and receive all the rewards of piety and fame.

Sri Sukra said: I shall transfer your old age as you wish, O son of Nahusa. Always remember me and my command, and you will not suffer any further sin. Whichever of your sons gives you his youth, he will be king. And long life, glory, and many fine children shall all be his.

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Sri Vaisampayana said: Having become an old man and returned to his city, King Yayati called his oldest and most celebrated son, Yadu, and said to him, "Yadu, by the curse of the learned Sukra, old age, wrinkles, and white hair have imposed themselves on me even though I did not have my fill of youth. [How shall I thus gain liberation from this world if I do not sate these desires?] "You, dear Yadu, should take upon yourself my sin and old age, and with your youth I will be able to finish enjoying material sense objects. At the end of one thousand years I will give you back your youth, and I shall take back my sin and my old age. Yadu said: With old age, one's head and beard turn white, and the body turns wretched and slack. And it is covered with wrinkles, thin, weak, and unpleasant to see. An old person has no strength to do his work, and younger people, the very ones he maintained with his labor, take advantage of him. I do not hanker for such old age. King Yayati said: Though you are born of my heart, you will not offer me your youth. Therefore, beloved son, I also regret to say that your children will not receive a kingdom. Turvasu, my dear son, please take upon yourself my sin, along with the old age, and with your youth I will be able to finish enjoying the material sense objects. At the end of one thousand years, I will give you back your youth, and I shall take back my sin and my old age. Turvasu said: I do not want to be old, father, for old age ruins one's pleasure and enjoyment of life. It destroys one's strength and beauty and devastates one's intelligence and stamina. King Yayati said: Though you are born of my heart, you will not offer me your youth. Therefore, Turvasu, your children will be cut off from the noble Vedic culture. Foolish one, you will be king of a people whose behavior and laws are utterly confused, whose way of living runs counter to the culture of the twice-born, and who are the lowest of mankind, feeding themselves on flesh. They will lust after the wives of their own gurus and degrade themselves to the species of lower life. There you will be king-- among the sinful killers of animals who follow the customs of beasts. Sri Vaisampayana said: Having thus cursed his son Turvasu, Yayati called Sarmistha's son Druhyu and said to him, "Druhyu, you must give me your own youth for a thousand years, and accept my old age, even though it destroys strength and beauty. After a full thousand years, however, I shall give you back your youth, and I shall take again my own sin and decrepitude. Druhyu said:

An old man cannot enjoy riding on elephants or chariots or on horseback, nor can he know the pleasures of women. Even his voice quivers and cracks. I do not hanker for such a life of old age. King Yayati said: Though you are born of my heart, you will not offer me your youth. Therefore, Druhyu, you will never achieve what you most desire. You will not be called king, but rather you and your followers will be known as Bhojas, and you will dwell where there is scarcity of roads and traveling is by ferry and boat. My son Anu, you must take upon yourself my sin and old age, so that I may live for a thousand years with your youth. Anu said: An old man takes his food like a baby, unclean, drooling, and at irregular times. Nor can he offer sacrifice into the fire at the proper times. I am not eager to accept old age. King Yayati said: Though you are born of my heart, you will not offer me your youth. Therefore you will have to accept the very problems of old age you have just mentioned. Your children will perish upon attaining their full youth, and you yourself will slip and fall before the sacrificial fire. Puru, you are my beloved son, and you will be the best. Dear child, old age, wrinkles, and white hair have come upon me by the curse of the learned Sukra, but I could not yet satisfy my youthful desires. Puru, you must accept my sin and decrepitude, so that for some time I may enjoy material sense objects with your youthful vigor. After a full thousand years, however, I will give you back your youth, and I myself shall accept my own sin and old age. Sri Vaisampayana said: Thus addressed, Puru replied to his father without hestiation, "Maharaja, I shall carry out your words just as you have spoken them. I shall accept, O king, your sin and old age, and you please take my youth from me and fulfill your desires as you like. Covered by your old age and bearing your withered form, having given to you, sir, my youth, I shall pass my life as you have instructed me." King Yayati said: Puru, you actually love me, my child, and with my love I offer you this: your children will be endowed with all they desire, and they will have the kingdom.

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Sri Vaisampayana said: Endowed with the youth of his son Puru, King Yayati, son of Nahusa, was quite satisfied, and the greatest of kings began to enjoy, according to Vedic principles, all that his senses desired. As a prominent king, he did not violate the religious principles or enjoy what he should not, but following his enthusiasm, he enjoyed whatever and whenever he desired, according to his taste and pleasure. He satisfied the gods with sacrifices, and he pleased the forefathers with sraddha ceremonies for their benefit. To the downtrodde, he mercifully granted their desires, and to the exalted members of the twice-born community he gave whatever they needed.

He gratified unexpected guests with food and drink, and he encouraged the mercantile community by providing social and political security. He treated the laboring class with kind consideration, and the criminals with stern repression. Ultimately the king pleased all the citizens of the land by his strict adherence to the sacred law, and he ruled and protected the people like a new Indra incarnate. Strong and bold as a lion with his youthful body, the king could again appreciate the sense objects, and without transgressing religious law, he experienced the greatest material joy. Having attained all the good things he desired, the monarch grew sated and weary of wordly enjoyments. Remembering that his youth was supposed to end in a thousand years, and well conscious of time, the mighty king counted the days and hours and realized that the time was up. He therefore said to his son Puru, "With your youtful vigor, my son, I have experienced the sense objects as much as I desired, following my enthusiasm at suitable times and places. My dear Puru, I am so pleased with you, and may God bless you. Take now your youth, and take the kingdom also, for you are the son who most pleased me." King Yayati, son of Nahusa, then accepted his old age, and Puru took back his own youth. Seeing that the king desired to consecrate his youngest son, Puru, as the next ruler, members of the four social divisions, headed by the brahmanas, then spoke out to the king. "O lord, how can you pass over Yadu, the grandson of Sukra and the eldest son of Devayani, and instead award the kingdom to Puru? Yadu took birth as your eldest son, and he was followed by Turvasu. Next came Sarmistha's son Druhyu, then Anu, and only then Puru. How can the youngest son deserve to pass over his older brothers and accept the kingdom? We bring this to your attention, for you must always preserve the principles of justice. King Yayati said: O citizens of all the social classes, headed by the brahmanas, all of you please hear my words. My eldest son, Yadu, did not carry out my command, and that is why I can in no way give him the kingdom. One who is against the father is not considered by saintly authorities to be a true son. A son who acts on the words of his mother and father, always desiring their welfare, is a son on the proper path. A son who abides by his father and mother is worthy to be called a son. I was insulted by Yadu and similarly by Turvasu, Druhyu, and even by Anu. All of them showed me great disrespect. It is Puru who obeyed my command and treated me with special consideration. My youngest son will inherit my kingdom, for it is he who bore my old age! Puru acted as a true son and fulfilled his father's wish. The learned Sukra himself gave me a boon that whatever son of mine faithfully followed his father would become the next king and ruler of the earth. Therefore I humbly entreat you good people, let Puru be consecrated as your king! The people said: The son who demonstrates good qualities, always acting for the good of his mother and father, deserves all good fortune, my lord, though he be the youngest. Puru deserves this kingdom, for he is the son who has pleased you, and considering the boon given by Sukra, nothing further need be said. Sri Vaisampayana said: Inspired by the words of the citizens, the son of Nahusa then consecrated his son Puru as the new ruler of his kingdom. After giving over the kingdom to Puru, he took religious intiation into the next phase of his life, and accompanied by brahmanas and ascetics, the king departed his city to dwell in the forest as a renunciant. From Yadu were born the Yadavas; the sons of Turvasu were the Yavanas; Druhyu's sons were called the Bhojas; and Anu begot sons of the mleccha class. From Puru came the Paurava

dynasty, in which you were born, O king. Control of the state is now in your hands, and you are to rule this kingdom for one thousand years.

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Sri Vaisampayana said: King Yayati, son of Nahusa, having thus installed his beloved son on the royal throne, was filled with joy. He then adopted the third stage of life. [In the first stage of his life as a young student, he had lived as an austere and celibate brahmacari. Then he married and entered the second stage of his life, that of a king, husband, and father. Now he adopted the third stage of life, called vanaprastha, in which the husband and wife give up all family affairs and go to a sacred forest or hermitage to revive their pure spiritual consciousness. Fortunately, King Yayati was happy to come to this third stage of life.] Dwelling in the forest, he resided in a hermitage with saintly brahmanas, taming his senses and eating only the fruits and roots that grew in the forest. So serious was the king in his religious practice, that he was promoted at the time of death to the heavenly planets. Yayati went to the abode of the gods and joyfully dwelled in that happy land, but after a relatively short time, Lord Indra caused him to fall again to the earth. I have heard from authorities that when King Yayati was cast out of heaven and was falling downward, he did not reach the surface of the earth but remained positioned in space. Thereafter, it is said, the mighty king again reached the heavenly planets after having met with kings Vasumata, Astaka, Pratardana, and Sibi. King Janamejaya said: By what act did that earthly ruler again achieve the heavenly abode? I desire to hear all this, O saintly scholar, here in the presence of so many saints and sages, just as it happened, with nothing omitted. King Yayati ruled the wide earth and caused the Kuru dynasty to flourish. He was equal to Lord Indra, king of the gods, and he was as brilliant as the shining sun. His fame has spread wide and his glory is based on fact. He was indeed a great soul, and I want to hear all about his activities in heaven and on earth. Sri Vaisampayana said: Yes, I shall explain to you the later history of Yayati in heaven, as well as on the earth, for it is a pious story that vanquishes all the woes of sin. After consecrating his youngest son as king, King Yayati, the son of Nahusa, joyfully departed for the forest. Having sent away his other sons, headed by Yadu, to the far corners of the earth, the king resided for a long time in the forest and subsisted on forest fruits and roots. Strictly regulated, his anger subdued, satisfying the forefathers and demigods with religious rites, and making regulated sacrificial offerings into the sacred fire, he carefully practiced the renounced life of vanaprastha. That powerful man honored all his guests with forest fare that had first been offered to the Lord, and he lived off whatever he could glean from his austere environment, humbly eating the remnants of others. The king lived in this way for a full thousand years. For thirty autumns the king lived on water and strictly controlled his speech and mind. Then for one year, with his

mind fully alert, the king ate only air, and for another year he performed the gruelling austerity of "five-fires" [lighting fires on all four sides and exposing himself to the blazing sun overhead throughout the heat of summer]. For six months the king stood on one foot and consumed only air, determined to conquer the demands of the body as he had once conquered hostile kings. It was thus that he acquired a pious fame, and moving beyond the earth and outer space, he went to the heavenly abode.

ADI PARVA - CHAPTER 82

Sri Vaisampayana said: Having gone to the heavenly planets and dwelling thus in the abode of the gods, that best of kings was honored by the celestial denizens such as the Sadhyas, the Maruts, and the Vasus. Self-controlled, ever doing good, the former king of the earth went from Devaloka, the planet of the administrative gods, to Brahmaloka, the planet of the cosmic creator, and authorities say that he resided there for a long time. Once Lord Indra happened to arrive in that place, and after some discussion with Yayati, he questioned the king. Indra asked: "What did you say to Puru when you awarded the kingdom to him and released him from the burden of old age. Tell me the truth." King Yayati said: I told him, "All the land between the Ganga and Yamuna rivers is under your jurisdiction. You are the king of the middle portion of the earth, while your brothers will be the rulers of uncivilized men who dwell in the far lands. "One who is free of anger surpasses the angry. And one who tolerates is better than an intolerant person. Above the nonhuman creatures stand the humankind, and he who is wise will ever stand above one who lacks wisdom." "When we are abused, we should not abuse others; but when a tolerant person is finally moved to wrath, his anger burns up the abuser, and the tolerant one, even in his wrath, enjoys the fruits of piety. "Do not torment others or speak cruelly or sieze the little that a wretched person has or utter those words that so disturb another, words that wound, and words that take the speaker to the world of sin. "A man who injures others with his harsh speech, tearing at them with his thorny tongue-know him to be the most unfortunate of all people, for he bears evil calamity tightly bound to his mouth. "A person who seeks progress on the spiritual path should act in such a way that he is honored to his face by the devotees of the Lord. Those same devotees will protect him from behind. Thus a civilized person must follow the example of the Lord's devotees and always tolerate the insulting words of materialistic people. "Words that are like arrows fly from one's mouth, and whomever they strike begins to grieve day and night. Thus a wise person, a pandita, never shoots those words that fall like arrows into the very heart of another soul.

"In all the three worlds there is no better way to win the hearts of others than to be a true friend to all creatures, to be giving, and to speak sweet and gentle words. Thus one should always speak comforting words, and never words that cut and wound. One should honor the honorable, give to others, and never beg at any time.

ADI PARVA - CHAPTER 83

Lord Indra said: Having finished all your family and kingly duties and having renounced your home, you went to the forest. Therefore I frankly ask you, Yayati, O son of Nahusa, who is equal to you in the performance of austerity? King Yayati said: Lord Indra, I do not see anyone among the gods, the human beings, the Gandharvas, or even among the great sages who is equal to me in the performance of austerity. Lord Indra replied, O king, because you show disdain for persons who are actually equal to or better than you, and even for those who may be more sinful than you, without actually understanding the real strength and quality of any of them, these higher planets must therefore come to an end for you. By your arrogance you have exhausted your piety, and today you will fall. King Yayati said: O king of the gods, if by my offenses to the gods, sages, Gandharvas, and humans, I have actually lost my residence on the upper planets, then grant me this one desire: let he who is now bereft of the heavenly abode fall into the midst of saintly devotees of the Lord. Lord Indra said: O king, you will fall as you desire into the midst of saintly devotees of the Lord, and thus even having fallen you will again regain your position. Knowing all this, Yayati, never again show disdain for those who are your equals and superiors. Sri Vaisampayana said: Thereupon, king Yayati gave up the pious planets enjoyed by the king of the immortals, and as he was falling, a saintly king named Astaka, who protected the principles of devotional service to the Lord, saw Yayati coming down and said to him, "Who are you, as young and beautiful as Indra? By your own potency you are as luminous as fire, and you seem to fly as you fall, like the best of sky-goers, the glowing sun, as he emerges from shifting masses of darkening clouds. Seeing you fall from the sun's path, all of us are confused, and we wonder and guess-- who is this immeasureable being, as radiant as the sun or fire, falling into our midst? "Observing your power, which resembles that of Indra, the sun, or Lord Visnu Himself, and seeing you descend the very road that leads to the gods, all of us rise up at once to receive you, for we eagerly desire to know the truth of your fall. We assume you to be in a superior position and would not dare to question you first. But since you do not ask us who we are, we shall therefore inquire first from you who have such enviable form and beauty. Who is your leader, and why have you come here?

"Let all your fear be done! And give up all sorrow and confusion, you whose beauty equals that of the king of the gods. Know with certainty that you are in the company of the Lord's servants, and no one, not even Lord Indra, the slayer of Bala, can bother you here. "For the Lord's servants who have fallen from their happy life, association with the Lord's devotees is the basis for regaining that happy life. For when the saintly devotees unite, they are the natural leaders of all moving and unmoving creatures. Now you are properly situated, for you are among persons who like yourself are devoted to the eternal path. "As fire is the lord of heat and warming, as earth is the lord of planting, as the sun is the lord of illumination, so for the Lord's servants, a guest who arrives is their lord."

ADI PARVA - CHAPTER 84

King Yayati said: I am Yayati, the son of Nahusa and the father of Puru. Because of my disdain for all other creatures, I was expelled from the planets of the gods and perfected sages. Now, having deviated, and with little pious credit, I am falling straight down. It is only because I am senior to you gentlemen in age that I did not first offer you a respectful greeting. The twice-born always honor a person who is senior in knowledge, in austerity, or in age, and I waited for you to greet me in deference to their rule. King Astaka said: Although you said, O king, that one who is senior in years is to be honored, and that therefore you did not greet us in any way, it is also a fact that for the twice-born a more learned person is considered older and worthy of honor. Thus we accept you not only as older in age, but in wisdom as well. King Yayati replied, Authorities say that sin is undesirable because it goes against the progress of our activities and gradually leads us to a life of evil and suffering. Therefore, the saintly do not follow the sinful path of materialistic persons but rather listen to the Lord within the heart, who always speaks that which is favorable and desireable for the soul. Great and abundant wealth was certainly mine, and I shall not have it again soon, however I might endeavor. But one who resolves to act for the benefit of the soul and not just the body, and keeps to his determination, can realize spiritual knowledge even while living in this world. There are many different states of existence in this world of conditioned souls, and all conditions of life depend on the sanction of divine providence, for the soul in this world has lost his freedom to do whatever he likes. Therefore, remembering that the soul is different from the body and that the body is placed in certain conditions by very strong destiny, a sober person is not overwhelmed in any condition of life. A living being should not burn with grief or rejoice over the material conditions of life, for whether one enjoys material happiness or distress, both depend on divine providence and are not within our personal power. One should not grieve when there is trouble or rejoice over material success, but rather a sober person should always remain equal in both. Remembering that destiny is very strong, one should never burn with grief or rejoice for temporary things. My dear King Astaka, I am never bewildered by danger, nor do I experience any suffering in my mind, for I remember that I will undoubtedly achieve that which the creator ordains for me

in this world. All creatures-- the insects born of sweat, the egg-born, the vegetables, the crawling things, the worms, the fish in the sea, the stones, the stalks of grass, the woody tree-all must face their destined destruction. Only their original spiritual nature remains. My dear Astaka, considering the impermanence of joy and sorrow, why should I accept material suffering [as real]? Why should I endeavor [to get material happiness]? How can I avoid suffering? Rather, I try to be alert to my spiritual progress and free myself of all anxiety over my temporary condition. King Astaka said: Formerly you were a great king of the earth. Then you experienced many other planets. Please tell me, O king, of the most important worlds you visited, and how long you remained in each. Explain everything exactly as it happened. I am eager to hear from you, for you speak on religious principles like a self-realized soul dwelling within the field of the body. King Yayati said: I was a king in this world; indeed, I ruled the entire earth. After that life, I attained to the great planets and dwelled there for a thousand years. From there I was able to approach a higher planet and enter the charming city of Lord Indra, with its thousand gateways and its eight hundred-mile diameter, and there I lived well for a thousand years. Thereupon I approached a superior planet that so few attain: the dazzling, unaging world of the Prajapati, the cosmic lord. I dwelled there for a thousand years, and from there I approached a higher planet. Thus winning admission into the worlds of one demigod after another, I attained to all the planets and dwelled in each as long and as well as I desired. All the gods honored me, and in power and splendor I was not less than the controllers of the universe. Thus able to change my form at will, I dwelled for countless centuries with the celestial pleasure maidens in the paradise called Nandana, where there are groves of the most gorgeous trees with flowers of pure, sublime fragrance. I remained there, attached to those godly pleasures, and a long time passed, time beyond reckoning, until one day an official messenger of the gods appeared in a frightening form and in a deep voice called out to me, "Go down! Go down! Go down!" That is as much as I know, O lionlike king. I exhausted my pious merit and fell from the material paradise called Nandana. As I fell through inner space, O noble kings, I heard the voices of the gods, who out of their compassion lamented my fate: "How painful it is that Yayati has exhausted his pious merit, and that now, even though he performed so many pious deeds and had such pious fame, he is falling." I said to them, even as I fell, "Tell me how I can fall into the midst of saintly persons!" They pointed out to me your sacrificial ground, and upon seeing it I quickly came here, guided and reassured by the aroma of pure butter being offered into the fire, and the curling smoke of holy sacrifice.

ADI PARVA - CHAPTER 85

King Astaka said: Having lived in the paradise of Nandana for centuries beyond reckoning, and assuming any form at will, how could you forsake it and come again to the earth, you who were king in the Age of Truth?

King Yayati said: Just as on earth people abandon kith and kin and dearest friends whose wealth is spent, so it is in material heaven. A human being may reach that realm, but as soon as his piety is spent, all the cosmic rulers and the hosts of gods immediately reject him. King Astaka said: How do people exhaust their piety in that realm? My mind is extremely confused on this point. And what sort of qualifications enable one to go to which planets? Speak on these points, for I believe you are a self-realized soul within the field of the body. King Yayati said: Wailing in utter grief, their piety spent, O king, they all fall back down to this earthly hell and flourish in different species to serve as food for herons, jackels, and crows. That is the sum and substance of going to material heaven. Therefore people in this world should avoid the abominable process of promoting oneself to that realm, a process contaminated by lust and greed and personal ambition. Now that I have explained that, dear king, tell me what else I should tell you. King Astaka said: When the vultures, flies, and white-necked birds of prey have thus ripped up the body, how does the soul then live and how does he return? Before this, I had not heard the earth described as "another hell." King Yayati said: The soul rises from its deceased body and clearly returns to the earth, impelled by his flagrant attempts to enjoy the material world. He falls to this earthly hell and does not reckon the countless years that pass. But there are other miseries. When souls begin their fall from the higher planets, they fall in space for sixty thousand years-- others for eighty thousand years-- and horrible man-eating Raksasas of heart-stopping visage who dwell in the earthly hell beat and harass them as they descend. King Astaka said: Since horrible earthly Raksasas of heart-stopping visage beat and harass the sinful as they fall, how do those poor souls continue to exist, and how do they arise in new bodies? What type of existence do they have, and how do they again enter the womb of a mother? King Yayati said: Coming to earth within a tearlike drop of rain, the soul is absorbed into a flowering or fruitbearing plant, and when the plant is eaten by a man, the soul enters his semen, which is then released by the man and enters into a woman at the time of her passionate season. Thus the soul again develops an embryonic body to ready himself for rebirth. The soul may also assume the form of a lordly tree, or that of an herb. Or he may reside in water, in air, or beneath the surface of the earth, or he may remain in the sky. The soul takes on various bodies as a quadraped or biped, for he may enter all the species of life. Thus he exists and enters the womb of a mother. King Astaka said: Does the soul in the womb directly furnish himself another body, or, as the soul enters a human womb, is his desire sufficient to cause the body to grow? I am asking this out of doubt, so please explain to me.

How does the soul attain full development of his body, with all its limbs and organs? How does he acquire physical eyes and ears, and full consciousness? Please explain the truth of all that we ask you, for we all consider you to be a knower of the soul within the field of the body. King Yayati said: Mixed in the juice of flowering plants, which are then consumed, the soul enters within the semen, and the system of subtle airs within in the body then draws the semen well up into the female womb. There, according to the specific size and nature of the womb, the same system of bodily airs expands the embryo step by step. Grabbing onto the human body, which fosters full development of the five senses and mind, the soul is born and perceives sound with his ears, and learns to recognize all forms with his eyes. He perceives aroma with his nose, flavor with the tongue, touch with his sense of touch, and moods and feelings with the mind. Astaka, you should know this to be the aggregate of faculties found within the material body of that great being called the soul, who bears in this world a mortal covering. King Astaka said: When a person dies, his body is burned or buried, or is simply worn away by the elements. Apparently the person has perished and no longer exists, so how does he again awaken to consciousness? King Yayati said: Having given up his material body with loud cries and groans, the soul enters a state resembling sleep. All of his good and evil deeds are then placed before him, and following the pathway opened by the subtle airs he enters another womb. Having given up one body, he accepts another, O lionlike king. Those who have performed good deeds enter a good womb, and those who lived sinfully enter a sinful womb. The sinful take birth as worms and flies, but I do not want to speak more of that, O great soul. Living beings appear in bodies of four legs, two legs, six legs, etc., entering the womb of a mother and accepting a particular body. I have explained everything to you fully, O lionlike king. What else would you ask? King Astaka said: My dear teacher, what can a mortal do to achieve the very best planets? Is it by austerity or by serious study? Being questioned by me, please explain all this precisely; that is, how can a person gradually achieve the exalted planets of the righteous? King Yayati said: One should practice austerity, charity, tranquility, self-control, humility, honesty, and compassion toward all creatures. But the saintly say that these qualities will all be ruined and defeated by darkness if one is taken over by pride. For example, if a person devotes himself to study but then proudly thinks himself learned and uses his erudition to defeat and humiliate others, then even if he achieves the higher planets he will fall down, and his study of higher knowledge will bear no fruit. Four activities-- sacrifice, austerity, learning, and worship-- free us from all danger, but when performed proudly the same four activities create danger for the performer. Do not take pleasure when you are honored in this world, and do not grieve when you are insulted. Rather, try to satisfy the saintly persons, for the saintly recognize and honor the saintly, and materialistic persons cannot understand the value of a servant of the Lord.

"One should give charity as I have! People should worship as I do! They should study like me! Look at my vow!" Such a proud mentality is most dangerous for our spiritual life and must always be avoided. By carefully avoiding false pride, thoughtful sages recognize that their true shelter is in the primeval Lord, and they take pride in Him, their minds devoted to Him. Departing from this world, they achieve an effulgent form full of spiritual bliss and attain the supreme state of peace.

ADI PARVA - CHAPTER 86

King Astaka said: How can people who live as householders reach the worlds of the demigods? How do a mendicant and a student who is always serving his acaryaup6 \chftn rootnote rs20 up6 \chftn acarya: the venerable teacher, or spiritual master.attain to the gods? Does a vanaprastha, settled on the spiritual path, achieve the higher worlds? Nowadays there are many answers given to this question. King Yayati said: Let us go in order, beginning with the student. A student should recite his lessons when called upon by his teacher, and should be eager to serve his teacher, without being reminded. He should get up before his teacher and lie down after him. A student should be gentle, selfcontrolled, and determined, and never crazy or negligent, and he must always be inclined to study. In this way, a brahmacari, or student, becomes perfect. Next is the life of a married man. Having acquired money by virtuous means, a householder should perform religious sacrifice, give in charity, and feed any guests who happen to visit his home, having first offered the food to the Supreme Lord and his representatives, the demigods. He should not take from others what they do not offer him. This is the ancient teaching for those living at home in family life. Those who have retired from household life and gone to the forest, the vana prasthas, should live by their own effort, always avoiding deceit, giving to others, and never causing others pain or suffering. Thus dwelling in the forest and strictly regulating their eating and other activites, they live just like sages and thus achieve the highest perfection. A mendicant in the stage of full renunciation must not maintain himself by any craft, nor does he ever own a home or dwelling. He carefully controls his senses, freed from any type of material attachment, moving about without dependence on material arrangements, and with very few possessions. He goes to different countries and lands, traveling a short distance at a time. Although such spiritual practices seem like darkness itself for the materialists, it is precisely in that so-called darkness that the higher planets are attained, the greatest happiness is realized, and one's desires are fulfilled. Therefore, an intelligent person who has gone to the forest should seriously endeavor to learn self-control during the so-called night of self-realization. One who thus dwells in the forest and eventually leaves his body in the forest provides the rewards of piety not only for himself, but to ten generations of his family before him and to ten generations that come after him. King Astaka said:

How many types of renounced sages are there, and how many different kinds of austerities do they perform? Please explain this, for we are eager to hear. King Yayati said: One who turns his back on the village when living in the forest and turns away from the forest while living in the village is called a muni, O ruler of men. King Astaka said: How does one living in the forest turn his back on the village? And how does one dwelling in the village turn his back on the forest? King Yayati said: The forest sage must not use anything from the village while living in the forest, and thus he turns his back on the village and becomes a muni. And while living in the village, a sage turns his back on the forest and becomes a muni when he gives up the use of fire, has no dwelling, takes no support from his family, and desires only loincloth and rags to cover his body, with only enough food to maintain his life. One who gives up all desires for sense gratification, as well as all activities aimed at material gain, and who controls his bodily senses becomes a muni, or a most thoughtful man. By remaining fixed in austerity, one will achieve perfection in this world. If a person cleans his teeth, cuts his nails, bathes, dresses appropriately, and despite a low background now acts like a pure soul, who will not honor and accept him? Thin from austerity, emaciated, and weak in flesh, bone, and blood, when a muni finally transcends the duality of this world, completely fixed in self-control, then, having conquered this world, he goes on to conquer the planets beyond the earth. When a muni feels no anxiety for his maintenance and looks for his food like a cow, with innocent assurance, he regains his original world and becomes eligible for immortal life.

ADI PARVA - CHAPTER 87

King Astaka said: Some sages live in a village and some go to the forest. Both run steadily in their path, like the sun and the moon. Of the two types of sage, which will be first to attain equal status with the gods? King Yayati said: One who lives among householders but has no house, who lives among people working to fulfill their material desires but remains self-controlled--- that is, a mendicant who can live in the village and still remain pure will first achieve the godly life. Before one has lived a long life, if the body grows weak or diseased one should try to continue one's practice of austerity. But if it is too difficult or painful, then one may practice some other austerity, for one is never to practice that which is tantamount to cruelty. Authorities say that we are not to follow a path that leads to cruelty [to oneself or others]. Rather, O king, if one devotedly follows the laws of God, without thinking of profit, though one be penniless and positionless--- then such a devoted life is the true honesty, it is the real meditation, and it is actual nobility. King Astaka said:

Who has sent you today as their messenger, O king? You are young and handsome and radiant, and you bear a beautiful garland. Whence have you come, and in which direction lies your royal capital? King Yayati said: My piety spent, thrown from the heavens to come once more to earth, I must now continue my fall to this earthly hell, for even as I speak to all of you, the planetary rulers and priests are rushing me down. Yet I chose to fall into the midst of saintly persons: all of you qualified men who are gathered below. Just as I was about to fall to the earth, I obtained that benediction from Lord Indra, O best of kings. King Astaka said: I request you, do not keep falling! O king, if I have earned the right to any higher worlds in the middle sky or in heaven, [then take those planets to break your fall], for I deem you to be a knower of the field of spiritual principles. King Yayati said: O lion and leader of kings, you should know that as many cows and horses as the creator has put on the earth, and also as many forests, animals, and mountains, that many planets await you in heaven and are yours. King Astaka said: I give those planets to you--- all the worlds that are mine in heaven! O best of kings, whether they be in heaven or middle space, take them immediately, O valiant one, but do not keep falling! King Yayati said: O leader of kings, although I have knowledge of Brahman, the Absolute Truth, persons like me are not brahmanas, and therefore we do not accept charity. Charity is always to be given to the twice-born brahmanas, as I used to give it myself. One who is not a brahmana should not be wretched and live by begging. Not even a brahmana's wife should do so. Therefore, I must not do what noble kings never did before. What benefit could I hope to achieve, O saintly one? King Pratardana said: O handsome one, I also would like to inquire from you if I, Pratardana, have earned any higher worlds either in the sky or heaven, for I too deem you to be a knower of this field of spiritual principles. King Yayati said: O king, many higher planets await you. In fact, if each of those planets--- dripping with honey, full of purest butter and free of sorrow--- if each were to receive you for but seven days, those worlds would last you forever. King Pratardana said: I give those planets to you. Do not keep falling! Let all those worlds be yours, be they in heaven or middle space. Take them immediately, without hesitation! King Yayati said: A king of equal prowess, O king, cannot desire the pious rewards of another, nor can he beg his maintenance. When a learned king comes to misfortune by the order of divine providence, he will never try to flee his plight by inflicting cruelty on others. Fully conscious of the glorious religious path, a king should focus clearly on the spiritual principles and follow them. A person like me who is ever mindful of virtue and fully aware of the sacred law cannot perform the

miserly act you have proposed. I must not do what noble kings have never done before. What benefit could I hope to achieve, O saintly one? As King Yayati was thus speaking, the illustrious ruler Vasumana then addressed him.

ADI PARVA - CHAPTER 88

King Vasumana said: I, Vasumana, known as Rausadasvi, request you [to take my future worlds], O best of kings, if I have earned a higher planet, either in the middle sky or in heaven. For I too deem you, great soul, to be a knower of the field of spiritual principles. King Yayati said: As many worlds as there are, wherever the sun shines-- in the sky, on earth, or in all directions-- that many are destined for your pleasure in heaven, and those superior planets will host you unendingly. King Vasumana said: I give you my rights to those planets, but do not keep falling! Let all the worlds be yours! O king, purchase them from me with a piece of straw, if charity is completely repulsive to you. King Yayati said: Since childhood, I hestiated to accept anything falsely acquired, and I do not remember ever making an unfair purchase. I must not do what noble kings never did before. What benefit could I hope to achieve, O saintly one? King Vasumana said: O king, please accept my rights to those planets. If the purchase I proposed is not desireable, then I will simply give them to you. I shall not go to the worlds, O best of kings, for they must all be yours. King Sibi said: I Sibi, known as Ausinara, ask you, dear king, if I have earned the right to enter any higher worlds, in middle space or heaven, for I too deem you to be a knower of the field of spiritual principles. King Yayati said: O best of kings, not by words, nor within your heart, did you ever demean or refuse those who came to you seeking help and charity. Thus you have earned admission to great celestial worlds that are as bright and beautiful as lightning and are alive with song. King Sibi said: O king, please accept my rights to those planets. If a sale is not desireable, then I shall simply give them to you. I shall not journey to those worlds, having given them to you. Go to those planets, and there worship the Supreme. King Yayati said: O lord of men, just as you are equal to Indra in your strength and influence and have thus earned an unending residence in the higher planets, so I must earn my own progress. I cannot

enjoy in a world that was earned and then given by another. Thus, dear Sibi, I cannot welcome such a gift. King Astaka said: Dear king, if you do not welcome our gifts of the higher planets when each of us offers them, then all of us together shall present you our merit, and we shall go to hell, so that a greater man be saved. King Yayati said: You are all saintly men, devoted to truth and full of compassion, but kindly give your gift to a truly worthy person, for I dare not do what I have never done before. King Astaka said: Look! There are five golden chariots! Whose are they? They are tall and full of light, shining forth like tall flames of fire. King Yayati said: These five golden chariots, tall and full of light, shining forth like long flames of fire, have come to carry all of you. King Astaka said: Please get on this chariot, O king, and go courageously through the celestial skyways. We shall follow you when the time comes. King Yayati said: All of us must go now, together, for it is together that we have gained admission to heaven. Look! There is the pure path leading to the abode of God. Sri Vaisampayana said: Thereupon those great and devoted kings all boarded the chariots, and as they ascended the heavens, their shining devotion to sacred law covered the earth and sky. King Astaka said: I thought that I alone would be first to go to heaven, since Indra, the great soul, is my friend in every way. How then is Sibi passing our horses at such a terrific speed? King Yayati said: Sibi, son of Usinara, gave all his acquired wealth to the Lord's mission, and therefore Sibi is the best of all of us. Charity, austerity, truthfulness, justice, humility, beauty, forgiveness, tolerance-- all these qualities, O gentle king, are to be found in the incomparable King Sibi, whose mind never knew a malicious thought. Because this is his nature, and because he is embarassed to hear us glorify him, he has gone ahead in his chariot. Sri Vaisampayana said: Then King Astaka again turned with intense curiosity to King Yayati, who shone like Indra and who was actually his maternal grandfather, and asked him, "I ask you, O king-- and tell me the truth-- where have you come from, whom do you serve, and whose son are you? Certainly no other king or brahmana in this world could accomplish what you have done." King Yayati said: I am Yayati, son of Nahusa and father of Puru, and I once ruled all the earth. I am speaking confidential knowledge to my own people, for I now reveal myself as your maternal grandfather. Having conquered the entire earth, I captured a hunred beautiful sacrificial horses

on the plains and gave them to the brahmanas, whom I serve. The gods too received their share of my religious gifts. I gave this full and wide earth to the brahmanas in its entirety, with horses, cows, gold, and the greatest treasures. I gave hundreds and millions of cows alone. In truth I say that both heaven and earth were mine, and the fire of sacrifice was ever blazing among the humankind. These words of mine are not falsely spoken, for all saintly and religious people ever honor the truth. And in truth I say that all the godly beings, the sages, and their saintly abodes are worthy of my worship. That is my conclusion. I declare that whoever, without envy, explains our ascent to heaven to qualified brahmanas will receive from us the right to dwell on the very same godly planet. Sri Vaisampayana said: Thus that most exalted soul and king, against whom no foe could stand, was saved by the sons of his daughter, and giving up the earth he went to the heavenly planets. He acted with extraordinary nobility, and his fame has filled the earth.

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King Janamejaya said: My lord, I would like to hear about the kings who expanded the Puru dynasty, of their heroic strength and their qualities, of their numbers and conquests. In this dynasty there never was a monarch who lacked good character, nor was there a weak or cowardly king, nor one bereft of worthy children. O ascetic sage, whose wealth is austerity, I want to hear at length about the deeds of those kings, for their lives were glorious, and so was their wisdom. Sri Vaisampayana said: Yes, I shall explain to you, as you requested, about the heroic kings who sustained the House of Puru with power equal to that of Indra. King Puru, founder of the dynasty, begot in his wife Pausti three sons, Pravira, Isvara, and Raudrasva, all of whom were Maharathas, warriors of the highest category. Of these, Pravira continued the dynasty, begetting in his wife Syeni a heroic and masterful son, the lotus-eyed Manasyu, who protected the four corners of the earth. Subhru, Sanhanana, and Vagmi were the three sons of Manasyu and his wife Sauviri, and all were heroes and Maharatha warriors. Raudrasva begot ten sons in an Apsara goddess, and all ten were devoted to sacrifice, heroic, highly educated, and blessed with good children. All ten had expert knowledge in all kinds of weapons, and they were all fully committed to the sacred law. Their names were Rcepu, Kaksepu, the powerful Krkanepu, Standilepu, Vanepu, Sthalepu the Maharatha, the mighty Tejepu, the learned Satyepu, who was as daring as Indra, Dharmepu, and the tenth, Sannitepu, who was as daring as the gods. Anadhrsti was the mother of these ten sons, all of whom performed the great Rajasuya and Asvamedha sacrifices. King Matinara, the learned son of Rcepu, had four sons, O king, each of unfathomable prowess. They were Tamsu, Maha, Atiratha, and the incomparably effulgent Druhyu. Of the four, the mighty Tamsu, the official head of the dynasty, won a brilliant reputation by conquering the earth. The heroic Tamsu begot Ilina as his son, and Ilina was victorious over the entire world, being the best warrior of his day.

Ilina begot in his wife Rathantari five sons who were as solid as the five great elements: earth, water, fire, air, and sky. Their names were Duhsanta, Sura, Bhima, Prapurva, and Vasu. The eldest amoung them, Duhsanta, became the king, O Janamejaya. From Duhsanta and his wife Sakuntala, the learned King Bharata was born, and he spread far and wide the great fame of the Bharata dynasty. Bharata begot nine sons in three women, but the king did not rejoice in his sons, for he did not consider them worthy to carry on his work. Bharata then worshiped the Lord with great sacrifices and obtained from sage Bharadvaj a son named Bhumanyu, O Bharata. King Bharata, the beloved descendent of Puru, then considered himself to be blessed with a worthy son, and he consecrated Bhumanyu as the successor to the throne. O best of the Bharatas, this lord of the earth, having obtained a son from the sage, then himself begot a son named Vitatha, and Vitatha was raised as the son of Bhumanyu. With his wife Puskarini, Bhumanyu, also known as Rcika, had four sons, named Suhotra, Suhota, Suhavi, and Suyaj. Suhotra, eldest of the princes, inherited the kingdom, and he worshiped the Supreme Lord with many sacrifices, such as the Raja-suya and the Asvamedha. Suhotra held sway over the entire ocean-skirted earth, with its plenitude of elephants, cattle, and horses, and its abundance of multicolored jewels. The earth seemed to sink under the heavy burden of her own abundance, for when Suhotra was king the land was full of elephants, horses, chariots, and prospering throngs of humankind. Under his virtuous administration hunreds and thousands of religious shrines and sacrificial pillars decorated the land. As the people and their agriculture flourished, the earth goddess shone in the company of her fellow gods. With her husband, Suhotra, who was lord of the earth, Aiksvaki gave birth to Ajamidha, Sumidha, and Purumidha, O Bharata. Ajamidha was senior among them, and he sustained the dynasty, himself begetting six sons in three women, O Bharata. Dhumini gave birth to Rksa, Nili to Duhsanta and Paramesthi, and Kesini to Jahnu, Jana, and Rupina. All the great heroes who came to be known as the Pancalas descend from Duhsanta and Paramesthi, O king, and the lineage of the Kusikas springs from Jahnu, of immeasurable prowess. Older than Jana and Rupina, Rksa was declared to be the king, and from Rksa was born Samvarana, who is a pillar of your dynasty, O king. When Samvarana, son of Rksa, was ruling the abundant earth, a terrible devastation took place among the citizens. We hear from authorities that the kingdom was shattered by various kinds of calamities. Severe drought brought on famine and death, diseases spread rampantly, and the Bharata warriors were stunned by the armies of their enemies. Shaking the earth with powerful elephants, cavalry, infantry, and chariots, the Pancala king, having quickly conquered the rest of the earth, marched against King Samvarana with ten full armies and defeated the Bharata king in battle. Because of the great danger, King Samvarana fled from his city with his wife, ministers, children, and close friends. He made his dwelling in the groves beside the large Sindhu River, near an adjacent mountain. There the Bharatas lived in hardship for many long years. When they had been living there for a thousand years, the exalted sage Vasistha approached them. Seeing the sage, who had gone to some endeavor to journey there, all the Bharatas immediately arose, greeted him respectfully, brought him gifts, and respectfully told the resplendent seer all that happened to them. Vasistha lived with them for eight years, and then the king chose him to be their priest and adviser. "Good sir, you must become our royal priest, for I am now going to try to regain my kingdom."

Vasistha uttered the sacred syllable Om, by which he accepted the cause of the descendants of Bharata. We have heard that Vasistha then performed the sacred royal bathing cremony, declaring the Paurava king Samvarana to be the rightful emperor of every king upon the wide surface of the earth. Under the tutelage of Vasistha, King Samvarana again occupied the excellent city that was the former seat of King Bharata himself, and again all the kings of the earth were made to bring tribute. Having regained the earth, the mighty son of Ajamidha again offered sacrifice to the Lord with many great ceremonies in which generous gifts were distributed to all the people. Then Samvarana's austere wife Sauri gave birth to Kuru, and all the citizens chose the prince as successor to the throne. "He knows well the principles of justice," they said. It is by his name that the land of Kurujangala has become so famous throughout the world, and on the strength of his austerities that great ascetic king made Kuruksetra a holy land. We have heard that Kuru's learned wife Vahini bore him five sons, Asvavan, Abhisvan, Citraratha, Muni, and the well-known Janamejaya. Abhisvan's sons were Pariksit, the heroic Sabalasva, Abhiraja, Viraja, mighty Salmala, Uccaihsrava, Bhadrakara, and the eighth, Jitari. Among their descendants are many famous leaders, whose qualities manifested in their works and brought them glory. In that same line, there were seven other mighty sons, headed by Janamejaya. All of the sons of Pariksit were expert in the principles of religion and government. Their names are Kaksasena, Ugrasena, the mighty Citrasena, Indrasena, Susena, and Bhimasena. The powerful sons of Janamejaya were celebrated throughout the world. The first-born was Dhrtarastra, followed by Pandu, Bahlika, the very splendid Nisadha, the mighty Jambunada, Kundodara, Padati, and the eighth, Vasati. Each of them was expert in the principles of religion and government, and each was dedicated to the welfare of all creatures. Dhrtarastra became the king, and his sons were Kundika, Hasti, Vitarka, Kratha, Kundala, Havihsrava, who resembled Indra, and the invincible Sumanyu. [From Bhimasena, the great archer Pratipa took birth,] and from Pratipa three sons were born, O noble Bharata. Their names were Devapi, Santanu, and Bahlika, the Maharatha. Although Devapi, as the oldest son, was heir to the throne, he was anxious for self-realization and so he renounced his kingdom and went to the forest. Santanu and the Maharatha Bahlika then received the kingdom. In the Bharata line, O king, many exalted monarchs arose. They were powerful Maharatha warriors, and at the same time they were as spiritually-minded as godly sages. Similarly, in the line of Manu other invincible godlike warriors took birth, and they caused the dynasty of Ila to flourish.

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King Janamejaya said: I have heard from you, O learned one, of the glorious beginnings of our family, and I have carefully listened to you describe the generous and broad-minded kings of this dynasty. But I

am not satisfied by such a brief telling of this truly enjoyable story. Please, sir, kindly tell me again at greater length this brilliant account, from the Prajapati Manu onward. This history of saintly people creates enthusiasm for a godly life. The splendid fame of these kings and their wives is not fiction, but rather is inspired by their true greatness, for they seriously dedicated their lives to the eternal and universal laws of God. By such devotion they developed truly exceptional qualities, and they are worthy of the highest praise. By hearing about them, people will be encouraged to lead a godly life, and this will purify the atmosphere of the entire world. Therefore, who would not be glad to hear of these saintly, powerful men? I have not heard enough of these heroes who possessed purity, power, heroism, stamina, goodness, and daring. Indeed, to discuss them is to savor a celestial ambrosia. Sri Vaisampayana said: Formerly, O king, I heard this topic fully from Srila Vyasa, who completely explained the auspicious origins of your dynasty. Now hear it from me. From Daksa came Aditi; from Aditi came Vivasvan; from Vivasvan, Manu; from Manu, Ila; from Ila, Pururava; from Pururava, Ayu; from Ayu, Nahusa; from Nahusa, Yayati. Yayati had two wives, Devayani, the daughter of Sukra, and Sarmistha, the daughter of Vrsaparva. The lineage coming down from these two ladies is as follows: Devayani gave birth to Yadu and Turvasu; Sarmistha, daughter of Vrsaparva, gave birth to Druhyu, Anu, and Puru. The descendents of Yadu are the Yadavas, and those of Puru are the Pauravas. The wife of Puru was named Kausalya, and from her was born Janamejaya, who performed three horse sacrifices. Having also worshipped the Lord by the grand Visvajita rite, he retired to the forest. It is well known that Janamejaya married Ananta of the Yadu dynasty, and from her Pracinvan was born. This son conquered the east up to the point where the sun rises, and therefore he was named Pracinvan, the "owner of the East." Pracinvan then married Asmaki and begot in her a son named Samyati. Samyati married the beautiful daugher of Drsadvan named Varangi, and Ahampati was born as their son. Ahampati married the daughter of Krtavirya, named Bhanumati, and Sarvabhauma took birth as their son. Sarvabhauma carried away the Kaikeyi princess Sunanda, and Jayatsena was born as their son. Jayatsena then married the Vaidarbha princess named Susuva, and from her Aracina was born. Aracina married another Vaidarbha princess named Maryada, and from her Mahabhauma was born. Mahabhauma in turn married the daughter of Prasenajit named Suyajna, and from her Ayutanayi was born. Because he brought ten thousand men to sacrifice, he is called Ayutanayi. Ayutanayi married the daughter of Prthusrava named Bhasa, and Akrodhana was born as their son. Akrodhana married the Kalinga princess named Karandu, and from her Devatithi took birth. Devatithi then married a princess of Videha named Maryada, and Rca took birth as their son. Rca married Sudeva of Anga and begot in her a son named Rksa. Rksa then married the daughter of Taksaka named Jvala and begot in her a son named Matinara. Matinara performed a twelve-year sacrifice on the bank of the sacred Sarasvati River, and when the sacrifice was finished Sarasvati herself, the goddess of the river, approached him and selected him as her husband. He then begot in her a son named Tamsu. The lineage that descends from this noble couple is as follows: Sarasvati gave birth to a son named Tamsu by Matinara, and Tamsu begot in Kalindi a son named Ilina. Ilina begot in Rathantari five sons headed by Duhsanta. Duhsanta, of course,

married Sakuntala, the daughter of Visvamitra, and from her Bharata took birth. There are two well-known verses from the story of Duhsanta and Sakuntala: "The mother is the container in which the father begets his son. The son cannot be separated from the father, for he is of his father. Care for your son, Duhsanta! Do not be unkind to Sakuntala." "The son who bears the father's seed will lift up his father from the abode of the lord of death. It is you, O king, who planted the seed of this child. Sakuntala has spoken the truth." A celestial voice commanded King Duhsanta: bharasva putram, "Care for your son!" hence the child was called Bharata. Bharata then married King Sarvasena's daughter, a Kasi princess named Sunanda, and from her Bhumanyu took his birth. Bhumanyu married a Dasarha princess named Jaya, and from her Suhotra was born. Suhotra married the daughter of Iksvaku named Suvarna, and from her arose Hasti, who arranged to build the city of Hastinapura, which was subsequently named after him. Hasti married a princess of Trigarta named Yasodhara, and she bore him a son named Vikunthana. Vikunthana married a Dasarha princess named Sudeva, and from her Ajamidha was born. Ajamidha begot 2,400 sons in a Kaikeyi princess, a Naga princess, and a Gandhara princess, and in Vimala and Rksa, and each of the sons became a king who founded a royal lineage. Among them the principal dynasty was preserved by Samvarana. Samvarana married a princess in the line of Vivasvan named Tapati, and from her Kuru was born. Kuru then married a Dasarha princess named Subhangi, and from her Viduratha was born. Viduratha married a princess of Magadha named Sampriya, and they begot a son named Arugvan. Arugvan also married a Magadha princess named Amrta, and from her Pariksit was born. Pariksit then married the daughter of Bahuda named Suyasa, and from her Bhimasena took birth. Bhimasena in turn married a Kaikeyi princess named Sukumari, and from her was born Paryasrava, who was also called Pratipa. Pratipa then married a princess in the line of Sibi named Sunanda, and he begot in her three sons named Devapi, Santanu, and Bahlika. While still a boy Devapi retired to the forest for spiritual life, and therefore Santanu became the ruler of the earth, and from him descends another branch of the family tree. Whatever aged person Santanu touched with his two hands would regain his youth and enjoy a happy life. Thus the king was called Santanu, for he brought well-being to the bodies of the aged. Santanu married Ganga, the goddess of the sacred Ganges River, and from her was born Devavrata, who came to be known as Bhisma. In order to please his father Bhisma brought him the maiden Satyavati, also known as Gandhakali, and honored her as his mother. While Satyavati was still a virgin girl the sage Parasara begot in her an exalted child, Srila Vyasadeva. She had two other sons by Santanu, Citrangada and Vicitravirya. Of the two, Citrangada became king, but he was slain in his youth by a Gandharva also named Citrangada. Then Vicitravirya became the king. Vicitravirya married Ambika and Ambalika, the two daughters of the Kasi king begotten in his wife Kausalya, but despite this marriage, Vicitrivirya left this world childless. Satyavati worried: "The dynasty of Duhsanta will be severed and lost." She thought of the sage Vyasadeva, and he at once stood before her and said, "What shall I do for you?" She told him, "Your brother Vicitravirya has gone to heaven childless. Be kind and beget a child on his behalf." "So be it," he replied and fathered three children, Dhrtarastra, Pandu, and Vidura. Of these, Dhrtarastra had one hunred sons by Gandhari, who had received a boon to that effect from

Vyasadeva. Among Dhrtarastra's hunred sons, the most prominent were Duryodhana, Duhsasana, Vikarna, and Citrasena. Pandu had two wives, Kunti and Madri, who were both jewels among women. Once while hunting, Pandu saw a sage disguised as a deer and mating with a doe (who was actually his ascetic wife). When the deer, who had not yet tasted the pleasure of union, happened to come near, Pandu struck him down with his arrows. Struck by the arrows, the sage said to Pandu, "You know well that I was engaged in lawful activities, and yet you struck me down. Before I could even taste the pleasure of union, you have slain me. Therefore you also will undergo this same experience, and before you can taste the pleasure of union, you will suddenly die!" Pandu, pale of complexion, always avoided the curse and thus did not approach his two wives. Finally he said to his spouse Kunti, "Because of my whimsical act I have now come to this. I hear from authorities that a childless man can not achieve the higher planets. For my sake you yourself must find a way to beget chilren." Thereafter, Kunti gave birth to Yudhisthira by the demigod Dharma, to Bhimasena by the Wind, and to Arjuna by Indra. Pandu was joyous and said to her, "Here is your co-wife, who is childless; be kind and help her to also have progeny." "So be it," said Kunti. Then Madri conceived Nakula and Sahadeva with the twin Asvinis. Once Pandu saw Madri beautifully dressed, and his heart went out to her. But upon touching her he lost his life. Madri insisted on following him and mounted his funeral pyre after saying to Kunti, "You, O noble woman, should carefully raise my twin sons." The forest sages then brought Pandu's five sons and Kunti to the royal city of Hastinapura and entrusted them to Bhisma and Vidura. A plot was devised to burn them to death in a house of lacquer, but they escaped with the help of Vidura. After fleeing and then killing the demon Hidimba, they went to the city of Ekacakra, and while there Bhima killed the Raksasa named Baka. Thereupon they all went to the capital of the Pancalas, where they won Draupadi as their wife. Regaining their fortune, they returned to their own country. The five Pandava brothers all begot sons in Draupadi. Yudhisthira begot Prativindhya; Bhima begot Sutasoma; Arjuna, Srutakirti; Nakula, Satanika; and Sahadeva begot Srutakarma. Yudhisthira also married Devika, the daughter of the Saibya King Govasana, and begot in her a son known as Yaudheya. Bhima married a Kasi princess named Baladhara, after heroically fighting for her hand, and begot in her a son named Sarvaga. Having gone to Lord Krsna's city of Dvaraka, Arjuna married the Lord's sister Subhadra and begot in her a son named Abhimanyu. Nakula married a Cedi princess named Karenuvati and begot in her a son named Niramitra. Obtaining a wife from his mother's country, Sahadeva married a Madri princess named Vijaya, whom he won in a Svayamvara ceremony, and begot in her a son named Suhotra. Previous to that, Bhimasena had begotten in the Raksasa woman Hidimba a son named Ghatotkaca. These then are the eleven sons of the Pandavas. Abhimanyu married Uttara, the daughter of King Virata, and a lifeless child was prematurely born to them. Then, instructed by Lord Krsna, Kunti took the dead child on her lAdi Parva Chapter and the Lord said, "I shall give life to this six-month-old embryo." Reviving the infant, the Lord told him "Because this child took birth when the Kuru dynasty was facing extinction (pariksine), his name will be Pariksit."

Pariksit eventually married Madravati, and their son was Janamejaya. Janamejaya begot in Vapustama two sons named Satanika and Sanku. Satanika, of course, married a princess of Videha, who bore him a son named Asvamedha-datta. Thus the Puru and Pandava dynasty has been described, and one who faithfully hears of the lineage that began with Puru is freed of all the reactions to sin.

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Vaisampayana said: Once in the dynasty of Iksvaku, there was born a king named Mahabhisa who ruled the earth. He always spoke the truth, and his heroic deeds brought justice to the world. [But like many great kings Mahabhisa was not satisfied with the pleasures of this world. He desired to experience life on higher planets, where the inhabitants are far more advanced than the human beings of earth, and so he collaborated with the Vedic scientists, the wise brahmanas.] Thus by the performance of a thousand Asvamedha rites and a hundred Vajapeya sacrifices, he satisfied Lord Indra, and on the strength of his piety, attained the heavenly abode. [By carefully following Vedic science, King Mahabhisa left the planet earth and traveled to the planet of Indra, where he experienced the celestial enjoyment of the higher beings who reside there.] On one occasion Indra and his followers went to an even higher world, that of Brahma, the primeval creator of this universe. [Even Brahma is not the Supreme God, but he is certainly the greatest being in this universe.] On that occasion, many saintly kings were present, and Mahabhisa also was in attendance. The greatest of river goddesses, the celestial Ganges, had also come to worship the venerable Brahma. Ganga, as she is known, wore garments as luminous as the moon, but when she entered the assembly a celestial wind shook those garments and raised them up, exposing her flawless beauty. Immediately the hosts of gods turned their faces down at the embarrassing scene, but Mahabhisa alone stared boldly at the lovely goddess, even in the presence of holy Brahma, who frowned at Mahabhisa's lack of modesty and chided him: "Mahabhisa, you will have to take birth again among the mortal beings of the earth, and after that you will again achieve the higher planets." [Though cursed to take birth on the earth, Mahabhisa was given the right to select his own parents.] He began to consider all the different earthly kings whom he might accept as his father. "King Pratipa is the best," he said to himself. "He is a brilliant monarch who is thoroughly religious, the best choice to be my father."up6 \chftn rootnote rs18up6 \chftn Mahabhisa had achieved the higher planets by sacrifice and virtue, and he wanted a father who was similarly dedicated to the Vedic culture, so that he could easily return to the celestial planets. The lovely Ganga saw that her beauty had caused a great king to lose his self-control and fall from heaven, and pondering his plight, the holiest of river goddesses departed. Then as Ganga was going down a celestial pathyway, she saw the eight Vasus, but their bodies looked battered, and some sort of impurity had robbed them of their normal effulgence. Indeed they seemed to be thoroughly dejected. Seeing such important gods in that condition the supreme river goddess inquired, "My dear Vasus, why are you so pale and forlorn? Are you all right?"

The godly Vasus replied, "Dear Ganga, the great saint Vasistha Muni became angry with us for a small offense and has cursed us. Somehow we all became bewildered and crossed him while he was sitting concealed at his twilight rites. Vasistha grew furious and cursed us: `[Leave heaven!] All of you take birth in a [human] womb!' "There is no way to counteract Vasistha's curse, for he is a realized speaker of the Absolute Truth. Therefore, dear Ganga, please come to earth as a human lady and become our mother, for we cannot enter the womb of an ordinary human woman." Thus addressed, Ganga said to the Vasus: "So be it!" and she added, "[I want to know who my husband will be.] Tell me, therefore, what noble man will be your father?" The Vasus replied: A most virtuous soul named Santanu will appear in this world as the son of King Pratipa, and that Santanu will be our father. Ganga said: O sinless Vasus, I was thinking the same way. Yes, I agree, just as you have stated it. I shall give pleasure to Santanu and also grant what you godly Vasus desire. The Vasus said: Ganga Devi, you travel throughout the three worlds [and thus you know how miserable is the earth compared to heaven]. As soon as we are born as your sons, you must throw us into the river waters, so that we can quickly atone for our offense. [We want to drown and be free of these miserable human bodies. Vasistha simply said that we had to take birth down there; he did not say we had to stay there. We do not wish to live on the earth. The moment we take birth the curse is finished, and we can return at once to our real home in the higher planets.] Ganga said: I shall do what you ask, but Santanu should have at least one son who lives. His union with me should not go completely in vain. The Vasus said: Each of us shall contribute an eighth of our potency, and with that combined prowess, Santanu will have from you the son he desires. But no lineage will arise from him among the mortal beings. Therefore your powerful son will be sonless. Vaisampayana said: When the Vasus completed this agreement with Ganga, their minds were filled with joy, and they quickly went on their way, as they wished.

ADI PARVA - CHAPTER 92

Vaisampayana said: King Pratipa worked for the welfare of all living beings, and for his spiritual advancement he once sat on the banks of the holy Ganges and for many years chanted the Vedic hymns which describe and glorify the Absolute Truth.

One day the lovely Ganga herself, the goddess of that sacred river, appeared before the king. As Ganga came out of the water, her most desirable body glowed with celestial beauty, as if she were the Goddess of Fortune Herself. [Ganga knew that Pratipa was to be her future father-in-law, and she wanted to test his spiritual purity. She also wanted from him his future son, Santanu.] Thus with an innocent and lovely countenance, and in all her celestial beauty, the clever goddess went directly up to the saintly king as he studied the Vedas, and she sat down on his right thigh, which was as wide and powerful as a Sala tree. Seeing the thoughtful young lady sitting on his lap, King Pratipa said to her, "My good woman, what can I do for you? What is it you desire?" She said: It is you I desire, O king. Take me, O best of the Kurus, for to reject women who are eager and in need is forbidden by the saintly. Pratipa said: I cannot approach another woman for sex, O fair one, nor one who is not of my warrior race. Good woman, please understand that I've taken strict religious vows [and therefore I can only enjoy my own wife]. The woman said: I am not an impure or improper woman who is not to be approached. Indeed, you will find no fault in me, and I will never bring you misfortune. O king, accept me, even as I am accepting you, for I am an eligible virgin girl. Pratipa said: You urge me to engage in a pleasureable act, but one that would violate my religious vow. Were I to surrender to your proposal, that transgression of Law would surely destroy me.up6 \chftn rootnote rs20 up6 \chftn Ganga knew well that Pratipa spoke the truth. After all, Mahabhisa had fallen from the higher planets for his improper conduct in the presence of Brahma, and the Vasus had similarly fallen because they offended the great sage Vasista. Moreover, fine woman, you chose to sit on my right thigh, which is a seat for one's child or daughter-in-law. You should know, O shy one, that the left thigh is meant as a seat for one's lover, but you rejected it. Therefore I will not make love to you, fine woman. Rather, my good woman, become my daughter-in-law, for I accept you on behalf of my future son. [Since you seem to be a goddess, you will not grow old like human beings, and you may thus wait until my son is born and reaches the proper age for marriage.] O lovely one, after all, you approached me and sat on my right thigh, which is the seat of a daughter-in-law. The woman said: O virtuous king, let it be so! I shall unite with your son. Actually, it is because of your sincere devotion to God that I shall agree to enter your dynasty, the illustrious House of Kuru. Certainly all earthly kings find shelter in you Kuru monarchs, for the saintliness of your dynasty is beyond compare, and I could not describe the outstanding qualities of your family even in one hundred years. And yet your son must not investigate my own noble lineage, nor should he ever try to judge all that I may do. If I may thus live with your son, I shall ever increase his joy, and he will have with me beloved and pious sons, and by these sons he will attain to the heavenly abode.

Vaisampayana said: "So be it!" he said, and she vanished on that very spot. The king then awaited the birth of his son, and within his heart he held firm to his promise. O Kuru child, at that time, Pratipa, the best of royal warriors, joined by his wife, performed austerities to obtain a worthy son, and when the couple was in their latter years, Mahabhisa was born to them. He took birth to extend the lineage of a peaceful father, and thus he became Santanu. Santanu remembered well the indestructible worlds he had conquered by his former work, and thus, O noble Kuru, he devoted himself to pious acts. And when Santanu reached the maturity of his youth, King Pratipa instructed his son as follows: "Once in the past, Santanu (before you were born), a woman approached me, seeking your good. She was a goddess from heaven, endowed with exquisite beauty. If that fair-skinned lady comes to you in a secluded place, my son, desiring you as her husband, and desiring to have a son by you, then you must never question her. Never say, `Who are you? Who is your authority, fair woman?' Even if she does something that you feel should not be done, do not examine her, my innocent child. My dear son, if that woman accepts you as her husband, then by my order you must accept her." Having thus instructed his son, Santanu, and annointed him as king of the realm, King Pratipa entered the forest to prepare himself for the next life. Santanu ruled his kingdom wisely and his fame spread around the world. He was an accomplished archer and was always seen in the forests, for he was accustomed to hunt. He was the best of kings, and as he hunted stags and wild buffalo, he wandered alone along the banks of the Ganges, which are frequented by perfected mystics and Caranas. Once, as the king wandered alone on the river bank, he saw an extraordinary woman who glowed intensely as if she were the Goddess of Fortune herself. Each of her limbs was faultless, and she was adorned with celestial jewels. She wore the finest garments, and her skin was lustrous and fair like the bright whorl of a lotus. Seeing the perfection of her beauty, the king was astonished, and his hairs stood on end. He drank up her beauty with his eyes, but his thirst could not be quenched. And simply by seeing that effulgent king walking there, she felt a strong affection for him, as if he were her dearest friend. That splendid, playful goddess continued to glance at him, but she too could not satisfy her eyes. Then the king spoke to her with a kind and comforting voice. "Whether you are a goddess or a lady of the Danavas or the Gandharvas; whether you are an Apsara, a Yaksi, a Pannagi, or an earthly woman; whatever you may be, O thin-wisted maiden, you appear to be a child of the gods, for you are beautiful and good. Please become my wife." Hearing the king's kind and gentle voice and seeing his smiling face, and remembering too her own promise to the Vasus, the blameless Ganga approached the king and gladdened his mind with the following words: "O earthly ruler, I shall become your obedient queen. But please hear my words. Whatever I may do, whether it be good or bad, you must not try to stop me, or criticize me with unkind words. As long as you act in that way, I will stay with you, O king. But if you should restrain me or speak unkindly to me, then I shall most certainly leave you at once." "So be it!" the king told her, and Ganga felt the greatest joy, for she had obtained the best of kings as her husband. Santanu came to his queen and enjoyed loving affairs with her, and was controlled by his desire for her. "She is not to be questioned!" These words of warning stayed in his mind, and thus he spoke not a single word against her. And Ganga behaved so well; she was so lovely, generous, and noble, and so eager to please her husband. To be alone with him, that the king of the world was satisfied. The beauty of her form was celestial, for she was the goddess of the sacred river that travels throughout the universe. But now, that fairest

of women had accepted a beautiful humanlike body, and she behaved just like a most submissive wife to Santanu, that lion among kings, who shone like the king of the gods. And all of Santanu's fortunes now depended on his ardent desire for Ganga. Ganga pleased her husband in many ways. She was expert in conjugal affairs and knew how to make her husband feel loved. She would allure him with coquettish gestures and charm him with romantic dancing. And as the king enjoyed his heavenly wife, so Ganga delighted as much in Santanu. Santanu was overwhelmed by her supreme feminine qualities and became so attached to their loving affairs that he failed to notice that the many months, seasons, and years were passing by. As he enjoyed life with his wife, fulfilling all his desires, the powerful king begot eight sons in Ganga's womb, and all of them shone like the immortal gods. But as soon as each son was born, Ganga would immediately carry him to the river and throw him into the water, saying, "I do as you wish," and thus drown her son in the waves of the Ganges. The king was very unhappy with this, but he did not say a word, fearing that his wife would leave him. Then his eighth son was born, and his wife seemed to be laughing. The king finally spoke out to her, for by this time he was filled with grief, and longed to have a son. "Don't kill this boy!" he cried, "Who are you? Who has taught you these things? Why do you kill your own sons? You child-killer! Don't commit this greatest of sins! Stop, you wretched woman!" The woman said: You desire a son and actually you are an ideal father. I will not kill this boy, but my time with you has now expired, according to our agreement. I am Ganga Devi, the daughter of Jahnu, and I am served by all the great sages. In order to perform a duty for the gods, I have lived with you as your wife. Our eight sons are the powerful demigods known as the Vasus. These exalted beings were cursed by Vasista Muni and were thus forced to take human births. They did not want anyone but you to be their father on the earth. There was no human mother who could properly give birth to them, and so at their request I accepted that duty, and therefore I accepted a human life. Dear Santanu, because you became the father of the eight godly Vasus and loved them as your sons, you will return to the imperishable planets to live with the celestial beings. [I knew how much you desired to go back to the higher planets, and I sincerely wanted to help you. Now your desire will be fulfilled.] Dear Santanu, know that I promised the godly Vasus that as soon as they were born I would liberate them from their human birth. By my actions they are now freed from the curse of the great soul Vasista. [Only this one Vasu, your eighth son, will remain on the earth.] I wish the best for you, but I must leave. Please protect your son, for he will live to carry out the greatest of vows. By my agreement with the Vasus, my time on earth is over. But our son will remain. Dear Santanu, always remember that I, Ganga, have given you this child.

ADI PARVA - CHAPTER 93

Santanu said: You referred to the sage who cursed the Vasus as "Apava." Who indeed is that Apava? And what did the godly Vasus do wrong, so that by his curse they all came to have human

bodies? And this child you have given me, Ganga, what did he do? What deed has caused him to stay and live in human society? The Vasus are lords of the entire world. How could they take birth among human beings? O Jahnavi, please explain this to me. Vaisampayanaa said: When thus addressed, the goddess Ganga, known as Jahnavi, spoke these words to her husband, King Santanu, who was the best of men: "O noble Bharata, Vasista Muni is the son of Varuna, the lord of the water. Therefore Vasista is also known as Apava, "son of the water."up6 \chftn rootnote rs20 up6 \chftn from apah, "the waters." "On the slopes of Meru, the lord of mountains, is an as rama filled with gentle birds and animals and the flowers of all seasons. There, in a region of forests rich in tasty fruits, vegetables, and roots, the most pious of sages, Vasistha, son of Varuna, performed his austeries. "Now, it so happened that Daksa's powerful daughter named Surabhi, along with her husband Kasyapa, created a wonderful cow that gave not only milk but everything its owner desired. The great soul Vasista desired to use that cow, not for any selfish purpose, but to do good to the world, and that extraordinary cow came under his care. "Vasista's desire-cow lived peacefully with its master in that sacred forest where sages purified their lives through disciplined penances. The inhabitants of that forest were happy to follow the laws of God, and the desire-cow grazed peacefully without any fear. "One day the eight godly Vasus, headed by Prthu, came to that forest, which was a favorite spot even for the gods and godly seers. The Vasus came with their wives and strolled all about the forest enjoying the charming hills and groves. "At that time, the lovely wife of one of the Vasus was wandering in the forest and she saw the amazing desire-cow of Vasista Muni. The Vasu's wife was struck with wonder by the perfect behavior of the cow and the opulence it provided. Fetching her husband, she showed him the attractive desire-cow and pointed out its full, rich udder and handsome tail. Indeed, the cow was endowed with all desirable qualities, and its behavior was excellent. "Her husband, who was the Vasu named Dyau, commented on the beauty and fine features of the cow, but then informed his celestial wife as follows: "`Dear goddess, this excellent cow belongs to Vasista Muni, the son of Varuna. In fact, my beautiful one, this entire celestial forest belongs to that sage. Vasista's desire-cow is quite famous. I've heard that even an ordinary human being who drinks the sweet milk of this cow will live for ten thousand years without losing his youth.' "Hearing her husband's words, the slender-waisted goddess, who was exceptionally attractive, spoke to her powerful husband as follows: "`My darling, I have a girlfriend in human society who is a king's daughter. Her name is Jinavati and she's so lovely and youthful. Her father, whose name is Usinara, is a saintly king known for his honesty and wisdom. Jinavati is well known among human beings for her exquisite beauty. "`My powerful husband, it is for her that I so much want this desire-cow and her calf. O best of the gods, you always do good to others. Quickly take this cow away for me so that my girlfriend can drink its milk. Then she alone among humankind will be free of old age and disease. "`My dear faultless husband, you are so powerful. You must do this for me. I want that cow more than anything else in the world!"'

"Hearing these words from his celestial wife and desiring to please her, the Vasu Dyau, along with his brothers headed by Prthu, took away the cow. Dyau was so much swayed by his lotus-eyed wife that he did not even stop to consider that the cow's owner, Vasista, had acquired frightening power through his severe austerities in yoga, nor did Dyau forsee his own falldown as a result of stealing the sage's cow. "When the son of Varuna returned to his as rama and began gathering up fruits, he did not see his cow and her calf in the celestial forest. He therefore began searching throughout the forest, but the great-minded one could not find his cow. He soon understood, however, by his divine vision, that the cow had been led away by the Vasus. Suddenly rage overwhelmed him, and he cursed the eight Vasus: "`Since the Vasus have dared to steal that wonderful cow, they shall certainly fall from the higher planets and take birth among mankind.' Thus the lordly Vasistha, son of Varuna, and a noble thinker, came fully under the sway of his wrath and cursed the Vasus. Vasista is an ascetic who has gathered a great wealth of austerity. Consequently he is very powerful, and when that seer of the Absolute was roused to fury, he cursed even the gods. Having cursed the eight Vasus, he again set his mind on the practice of austerity. "Knowing they had been cursed, the Vasus returned to the hermitage of that great soul and approached the seer. They tried to appease Vasista so that he might withdraw his curse, but the sage refused to grant their request. He had come to his own conclusion about what was best for the offenders, for he was expert in matters of justice and religion. Accordingly he told the Vasus, "`The seven Vasus, headed by Dhara will be free from my curse within a single year. But this Vasu, Dyau, for whose sake the others have been cursed, will remain on the earth. Since it is Dyau who stole the cow, he will live a long life on the earth. "`Even though I spoke to you in anger, I will not make my words false by changing them. But I will grant the following to the Vasu Dyau: He will take birth as a great-minded man, learned in all the books of knowledge, and always devoted to dharma, the path of virtue. For his father's sake, he will renounce the pleasure of women and thus beget no offspring on earth.' "Having thus spoken to the eight Vasus, the powerful sage departed, and the Vasus then approached me and begged me for a boon, which of course I granted them. "`O Ganga,' they said, `as soon as each of us is born, you must throw us into the water so that we can come home to the higher planets.' Therefore, O saintly king, to save the poor Vasus from the pain of earthly life I acted as I did. Indeed, I acted properly. "My dear Santanu, only this Vasu named Dyau, now born as our child, will remain for a long time in this world due to Vasista's curse. [I will take him now and train him, and later he will return to live with you as your son.]" Having explained all this to the king, the goddess Ganga vanished from his sight; taking the child with her, she went her way as she desired. Her celestial child would become famous as Deva-vrata, "one who has taken a Godly vow." People would also called him Gangeya, the son of Ganga. Thus the son of Santanu, who surpassed his father in good qualities, received two glorious names. And Santanu himself, burning with grief at the loss of his wife, returned alone to his city. Now I shall describe the greatness of Santanu, whose qualities were beyond measure. He was an exalted Bharata king, and the central story of this history begins with him.

ADI PARVA - CHAPTER 94

Vaisampayana said: Santanu was universally admired, by gods, kings, and sages, as an enlightened ruler of keen intelligence. His honesty and religious devotion were legendary. Indeed, qualities such as selfcontrol, charitableness, wisdom, modesty, determination, and exceptional power were ever present in that very best of men. Born in the Bharata line, Santanu clearly possessed all the excellent qualities of the Bharata kings. Expert both in religious affairs and practical action, the king carefully protected the law-abiding citizens and faithfully guarded the fabled Bharata dynasty. The king's shoulders were large and broad, and his handsome neck was marked with three attractive lines like a well-formed conch. When challenged, Santanu moved with the ferocity of a maddened elephant, yet he always placed justice and virtue above his personal pleasure or gain. Such extraordinary qualities were present in the great soul named Santanu. There was no other king on earth equal to him in virtue, and thus even as he peacefully engaged in his own duties, the other world leaders annointed him as their king, to guard the earthly realm, for they knew him to be the wisest and most fair-minded leader. Under Santanu's leadership, the kings of the earth remained free of distress, fear, and harassment, and always awoke refreshed after sleeping peacefully at night. Thus King Santanu preserved the glory and stature of the Bharata race. The world was secure and safe under the protection of saintly kings, headed by Santanu, and teachers, warriors, merchants, and laborers all performed their duties with care as an offering to God. The brahmanas automatically commanded the people's respect, and thus all mankind progressed on the spiritual path. The ruling kings and princes served the self-realized teachers, while merchants and farmers gladly followed the rulers. The laborers were loyal to their teachers and rulers, and worked honestly to assist the merchants and farmers. Amid this most auspicious social climate, King Santanu dwelt in the charming capital city of Hastinapura and ruled this ocean-bounded earth. The king gave generously in charity but restricted his personal sense gratification, and thus by God's grace he was blessed with supreme opulence. Yet even with his unlimited wealth he remained simple and straightforward, honest, and wise. King Santanu was as handsome to see as the shining moon; it gave the people great pleasure to see him; and he neither envied nor unduly favored anyone. As fiery as the sun, as swift as the wind, and as frightening as death when aroused to anger, the king was nevertheless as tolerant as the earth itself. Moreover, when Santanu ruled the earth no one could whimsically kill a bird or beast, or any other creature, simply for sport or out of malice. Santanu was steady in his submission to the laws of God, and thus his entire kingdom bowed down as one to the Creator's will. Casting off selfish desire, Santanu ruled all creatures equally. And to satisfy the demigods, sages, and the Supreme Lord Himself (who is the enjoyer of all sacrifices), the king initiated grand religious ceremonies and brought them to completion. In that kingdom not a single creature met an unfair death, and if anyone was unhappy or lost without shelter, the king himself took him under his wing. Whether man or animal, all of God's creatures found a kind and caring father in the king. When the best of Kuru lords ruled this world as the king of kings, speech was devoted to truth, and thinking directed toward charity and virtue.

After enjoying the pleasure of women for thirty-six years, King Santanu found himself alone, and so he left his opulent capital city and went to live in the forest. In the meantime, Santanu's only son, Devavrata, had grown under his mother's care into an extraordinary child, as strikingly handsome as Santanu himself. In fact, he equalled his father in every way-- in his excellent behavior, practical ability, and sincere devotion to spiritual knowledge. The son of Ganga was actually one of the celestial Vasus appearing in a human form, and he easily learned the military science by mastering both earthly and celestial weapons. He had great strength, great stamina and courage, and he possessed great skill in the battle of chariots. One day King Santanu was walking along the Ganges, hunting game, when he noticed there was very little water in the great river. Santanu wondered why the water had suddenly stopped flowing in the holy Ganges, and looking about for the cause, the wise king saw a beautiful young boy, quite large for his age, with a powerful physique. The boy was employing celestial weapons as if he were Indra himself and was blocking the entire Ganges River with his powerful arrows. Seeing this boy completely block the great river with sharp and perfectly placed arrows, the king was struck with wonder, for it was a superhuman feat worthy of Indra himself. Of course the lad was Santanu's own son, but since the wise king had seen him only once, and that just moments after his birth, he remembered too little of his son to recognize him now. Upon seeing his father, the boy bewildered him with mystic power and quickly vanished from that place. This extraordinary event made King Santanu begin to suspect that the boy was actually his own son, and thus he cried out to Ganga Devi, "Please let me see him!" Ganga then revealed herself to the king in a most beautiful form, taking her well-dressed boy in her right hand. Ganga was exquisitely adorned with jewels and spotless raiments. Although the king had known her before, she appeared in such a way that the king could not recognize her. She then spoke to him as follows: Ganga said: O king, here is the eighth son whom you previously begot in me. O tiger among men, kindly take him with you. Your powerful son, taught by Vasistaup6 \chftn rootnote rs18up6 \chftn The same Vasista who cursed Dyau had now knowingly instructed Dyau, who had taken birth as Deva-vrata. himself, has now mastered the Vedas and their supplements. He is perfect in the use of arms and a master archer, equal to Lord Indra in battle and deeply respected by the gods as well as the demons. The great sage Sukra has mastered many Vedic scriptures, but your son knows all of those scriptures in full. The son of Angira is honored by gods and demons alike, but whatever Vedic science is known to that child, your great and mighty-armed son has fully understood in all its subtleties. The fierce sage named Parasurama is so deadly in battle that no one can approach him, but whatever weapons that sage has mastered are firmly in the grasp of this boy. He is your own son, O king, whom I place in your hands. He is an extraordinary fighter, but he is also wise in the moral and practical affairs of kings. O heroic Santanu, take this young hero to your home. Vaisampayana said: When the goddess Ganga thus entreated the king, he took his child, who shone like the sun, and departed for his own city. When he reached that city, which was equal in splendor to the city of Indra, King Santanu felt that all his desires had been richly fulfilled. Before all the members of the royal family, he proceeded to install his son as the heir to the Kuru throne.

Santanu's son quickly grew in fame, and by his acts he delighted the royal family, the residents of the capital, his own father, and the entire kingdom. Deva-vrata, the son of Santanu, displayed excellent behavior and strictly followed the spiritual principles of life. In fact, he surpassed his own father in good qualities and displayed perfect knowledge of earthly weapons and extraterrestrial arms as well. He was all that a king could desire in a son. Four more years passed as the powerful King Santanu enjoyed life with his son. Then one day as the king walked along the bank of the Yamuna River, he smelled an extraordinary, almost indescribeable fragrance. Searching for its source the king wandered all about, until he saw a young girl who was reared by fishermen. That simple maiden was as lovely as a goddess in heaven. "May I ask who you are, young lady," said the king to the lotus-eyed girl, "and to what family you belong? What are you doing here?" "I am a fisherman's daughter," she replied. "Actually my father is the king of the fishermen. He's a very good man, and by his order my duty is to steer this boat and take passengers across the Yamuna River." Observing the beauty, sweetness, and fragrance of the fisherman's daughter, whose body seemed to be divine, King Santanu strongly desired her. He went at once to her father and requested him to give his daughter in marriage. "The day my daughter was born," replied the leader of the fishermen, "I knew that some day I would give this lovely girl to a suitable husband. However, I do have a certain desire in my heart, dear king, and if you've actually fallen in love with my daughter and want her hand in religious marriage, then please let me tell you what my desire is. You're a saintly king who always speaks the truth, and I believe your word. If you grant me what I want, then on those terms I shall certainly give you my daughter, since I shall never find another man as good as you." Santanu said: Dear fisherman, when I hear what you want, I may accept it or not. If it is proper to give, I shall give it, but I will never grant you that which should not be given. The fisherman said: Dear king, my daughter's son, and no one else, will be installed after you as ruler of the earth. Vaisampayana said: Though his body burned with desire, Santanu would not bestow such a boon upon the fisherman. [He had already promised the throne to his son, Devavrata. Santanu could somehow bear the loneliness and pain of being without a wife, but he could not break his word, and certainly not to his beloved son, Devavrata.] Thinking only of the fisherman's daughter, that lord of the earth headed back to Hastinapura, his mind torn by grief. After this incident, Devavrata saw that King Santanu continually lamented and was always meditating on something, and so he approached his father and spoke these words: "Dear king, you have provided all kinds of prosperity and comfort to all the world's leaders and their citizens. Why are you unhappy and always lamenting? It seems you are always pondering something, O king; why don't you ever talk about it?"

Thus addressed by his son, Santanu replied: "Without doubt, I am always brooding, just as you say I am. The problem is that in our great Bharata dynasty you are my only son and heir. Therefore, dear boy, I am grieving over the ephemeral nature of this mortal world. "O son of Ganga, somehow or other our family must not come to misfortune. You alone are undoubtedly better than a hundred ordinary sons, and I would not dare to accept another wife for nothing. Bless you, son; I only want that our great family not perish from this earth. Those who know the principles of dharma, divine law, say that to have but one son is like having no son at all. Indeed, even the performance of agni-hotra, study of the three Vedas, and the offering of sacrifices with generous remuneration-- all of these together do not hold even a sixteenth of the merit of having a good son. I have no doubt on this point, that it is most important for mankind to have good children, and it is even so for all creatures. This is the everlasting message of the three Vedas, gleaned from the greatest of the sacred histories. "My son, you are courageous by nature and always intolerant of insult, and your duty is to constantly bear arms. [At any time, day or night, the people can come to you for protection, and you must give them shelter against all aggressors.] Therefore, my sinless son, your death cannot come otherwise but by battle of arms. And that is why my mind is torn by doubt. If and when you pass away, how will this family go on? Now, my beloved child, I have revealed to you the real reason for my unhappiness." Devavrata was very intelligent, and he took leave of his father to think deeply on the matter. Hastily approaching a senior government minister who was a sincere friend to his father, Devavrata asked him to explain the actual cause of his father's grief. The trusted minister then explained to the noble Kuru prince what had actually happened. He told him how his father had begged for the hand of a fisherman's daughter and how the fisherman king had placed a condition on the marriage. Then Devavrata, accompanied by a group of senior warriors, went to personally request the fisherman's daughter for his father, King Santanu. The fisherman welcomed the Kuru prince, and after properly honoring him, addressed Devavrata as he sat in the assembly of kings. "You are indeed a lord and a worthy representative of your father, Santanu. You are a fine man, Devavrata, and an ideal son for any father. What can I say to you? It would be most desirable and very prestigious for anyone to marry into your great family. Even Indra himself would regret missing such an opportunity. "Of course this child, Satyavati, is actually the daughter of a great king who is equal to you people in his fine qualities. It was from his seed that my respectable daughter was born. [We fishermen have simply raised her.] Her real father, the great King Vasu, many times praised your father, Santanu. He would say `Among all the rulers of the world, Santanu deserves to marry my daughter.' [I took King Vasu's words very seriously.] So even when the celestial sage Asita requested to marry my daughter, I turned down that exalted sage. "And yet as the girl's father there is something I should tell you. To have a strong rival in this world is a bad thing. That's how I see it. You are a fierce warrior, Devavrata, and whoever gets you as his rival, even if he's a Gandharva or an Asura, what to speak of a human being, can never live in peace once you get angry with him. My lord, that and nothing else is the problem with this proposed marriage. I only desire the best for you, but please understand that I must also consider the welfare of my daughter's son before I give my daughter in marriage." The son of Ganga could only think of his father's happiness, and addressed thus by the fisherman king he replied at once, as the other Kuru warriors sat and listened. "You are an honest man," he told the fisherman, "and you should believe what I am about to tell you. There is no king, living or dead, who would dare to make this vow. I now declare

that the son born to your daughter will become our lord and king. I hereby renounce my father's throne. You say that your daughter's son should have no rival, and so it shall be!" Hearing these grave words, the fisherman was still not satisfied. Struggling to secure the kingdom for his grandson, he again spoke to Devavrata. "You are indeed our lord, Devavrata, being the worthy representative of your father, Santanu, who is a monarch of unfathomed splendor. You are a just and religious man, and indeed you know what is fair in this matter. You have all power to decide how my daughter should be given. But please hear from me the following words, which I speak only out of a father's duty to his beloved daughter. My gentle prince, there is yet something more to be done. "I know that you are sworn to virtue and truth, and the vow you have taken in order to obtain my daughter Satyavati is indeed consistent with your exalted character. And yet, dear prince, I have but one doubt and no other: you may yet have a son. That is my greatest worry. When your powerful son is born, there will be no peace for my daughter's child." Devavrata was determined to please his father, and his life was sworn to honestly carry out his religious principles. Thus, when he understood the fisherman's decision, he made the following vow: Devavrata said: O fisherman king, most respectable monarch, hear now my words, which I speak for my father's sake in the presence of all these kings. I have already renounced my father's kingdom in favor of your grandson, and I have now decided the following in regard to my descendants. From this day on, O fisherman, I accept brahmacarya, the difficult vow of celibacy. I shall have no wife or children on this earth, but rather I shall attain the immortal worlds of the spiritual sky." Vaisampayana said: When the honest fisherman heard these words, he was filled with joy and his hairs stood on end. "Yes I will now give you my daughter!" he said to Devavrata. In the space between heaven and earth the celestial pleasure-maidens and the gods themselves, along with the great sages, showered down flowers and cried out, "This man is Bhisma!" for bhisma means awesome, and Santanu's son had given up everything that a young prince could desire, out of love for his father. "Bhisma! Bhisma!" they cried in wonder. And Bhisma himself, as Devavrata would henceforth be known, turned to the celebrated Satyavati and said, "My dear mother, please mount my chariot, for my father is waiting and we must go to our home." Having thus spoken, Bhisma lifted the beautiful woman onto his chariot and departed. Arriving in Hastinapura, he explained everything to King Santanu. The kings who had accompanied him glorified his deeds, which were so difficult to perform. Indeed, whether assembled together or speaking privately, the Kuru warriors glorified Santanu's son, repeating the words of the gods, "This man is Bhisma!" Santanu was so satisfied upon seeing the difficult act Bhisma performed on his behalf that he awarded his son this blessing: Bhisma's death could only come at a moment of his own choosing.

AP95

Vaisampayana continued: When the royal wedding was over, King Santanu settled his beautiful virgin bride in her personal quarters, and some time after, an intelligent and heroic son with superhuman prowess was born to Santanu and Satyavati, and they named him Citrangada. Several years later, the mighty Santanu begot in his wife another warrior son, and the newborn prince was named Vicitravirya. However, before this child reached adolescence King Santanu passed away by the inexorable force of time. When Santanu had thus returned to the heavenly worlds, Bhisma, with the approval of Satyavati, established Citrangada on the royal throne. Citrangada wanted to reaffirm the sovereignty of the Kuru dynasty, and with great courage he subdued all the other kings of the earth. Many simply accepted his authority, and those who challenged him were defeated in battle. The Kuru monarch boldly asserted that no man on earth could equal him, and so powerful was Citrangada that he could challenge even the gods and demons. There was a powerful king of the Gandharvas, who was also named Citrangada. [The Gandharvas are generally far stronger than human beings, and the Gandharva king was angry to hear that a mere human king was using his name.] He came and challenged the son of Satyavati, and a terrible fight ensued on the field of Kuruksetra between the Gandharva chief and the leader of the proud Kuru dynasty. There on the bank of the Hiranvati River they fought for a full three years. In that tumultuous and crushing battle, showers of deadly weapons crowded the sky. The Gandharva king finally managed to employ his superior mystic strength and cut down the noble king of the Kurus. Having ended the life of Citrangada, the Kuru chief who was so skillful with arrows and bow, the leader of the Gandharvas went back to his own luminous planet. When that most brilliant tiger of a king was struck down in battle, Bhisma, son of Santanu, arranged for the funeral rites. Then mighty-armed Bhisma installed on the Kuru throne the child Vicitravirya, who had not even reached physical maturity. Vicitravirya simply followed the instructions of Bhisma, and thus he ruled the kingdom of his forefathers. Even in his youth he was learned in the books of wisdom and carefully followed their injunctions. Thus he properly honored Bhisma, son of Santanu, and Bhisma in turn carefully protected the young prince.

ADI PARVA - CHAPTER 96

Vaisampayana continued: O sinless king, Citrangada was dead and his brother still a child, so Bhisma with the approval of Satyavati managed the affairs of the Kuru dynasty. When he saw that his younger brother had reached his mature youth, and was outstanding even among the intelligent, Bhisma began to think about Vicitravirya's marriage. He then heard that the three daughters of the Kasi king, who were all as lovely as Apsara goddesses, would be choosing their husbands at a svayamvara ceremony.

Bhisma was the best of chariot fighters, and with the approval of Satyavati he clad himself in armor and went with a single chariot to Varanasi city, capital of the Kasi kingdom. There the son of Santanu saw kings everywhere. They had come with high spirits to compete for the princesses, and Bhisma also observed the three lovely young sisters, who were the objects of the kings' desire. While the names of the kings were being announced by the thousands, those most exquisite princesses observed Bhisma, the elderly son of Santanu, who had come alone, and all three sisters, seeing his advanced age, were disturbed and moved away from him. There were illmannered kings who also derided Bhisma. "He has grey hair and wrinkles," they declared to one another. "He's an old man, completely devoted to his religious principles. For what reason would that Bharata leader come here and shamelessly compete for young girls? He falsely promised the world that he would not marry," they said, laughing with disdain. "What will he say now? We wrongly praised him for his so-called vow of celibacy." Vaisampayana said: O Bharata, hearing these words from the warriors, Bhisma grew wroth. He was in full control of the situation, being the greatest of the Bharatas, and he had already decided to take the girls. O king, Bhisma, that pre-eminent fighter, simply placed the girls on his chariot and then turned to address the assembled kings with a voice as deep as thunder rumbling in the clouds. "The learned enjoin that a gift of eligible maidens is to be offered to good and qualified men called for that occasion. Indeed, the maidens are to be adorned as nicely as can be done, and they are offered with rich doweries. Some parents offer their daughter with a gift of a fine cow and bull, or with offerings of money, while other parents offer their daughter to a powerful man who can properly defend her. Some men directly approach a beautiful woman without even speaking to the parents, and scholars even cite cases where men have obtained their desired women by secretly embracing them while they were sleeping, intoxicated, or disordered in mind. "Kings and princes, however, generally reserve their praises for the svayamvara marriage, as we witness here today, and they much enjoy attending such ceremonies. Those who know the science of statecraft have said that a monarch obtains a most desireable wife when he defeats all other kings at a free and open svayamvara and thus takes away the woman he desires. "Therefore, O rulers of the earth, I shall now carry these young ladies away by force. After all, they attended this ceremony prepared to accept the most powerful of earthly kings, and I claim to be that man. Try your best to stop me, if you like, and we shall see whether you succeed or not. I am ready to fight, O earthly kings, and I shall not turn back." Having thus spoken to the assembled warriors, including the girls' own father (the king of Kasi), mighty Bhisma of the Kuru dynasty secured the three lovely princesses on his chariot. Greeting them with kind words and sheltering them on the chariot, he quickly departed. At once the kings leaped up in rage from their seats. With unimaginable fury they struck their arms and ground their teeth and lips. Casting off their priceless ceremonial ornaments, they hurriedly put on their armor, while utter confusion filled the arena. Shining and bejeweled armor crashed like colliding stars, as warriors rushed about in all directions, grabbing their lustrous and decorated shields. As they tensed for battle, their brows were furrowed with indignation, and their eyes turned red with rage. These spirited kings, equipped with all types of weapons, mounted their beautiful chariots, quickly yoked by their drivers with pure-bred horses that lifted the chariots in their eagerness for battle. Brandishing weapons, they pursued the Kuru lord as he departed alone on a single

chariot, and within moments a tumultuous, hair-raising battle took place between the many kings and Bhisma, who stood alone. The attacking kings simultaneously fired off ten thousand arrows at Bhisma, but he immediately cut the deadly darts to pieces before a single arrow could find its mark. All the kings then surrounded Bhisma and showered relentless torrents of arrows down on him, like rain clouds tirelessly buffeting a mountain. But Bhisma again checked all the enemy arrows with his own. Santanu's son then went on the attack, striking each of the thousands of enemy kings with three arrows. Seeing Bhisma's superhuman feat, his speed of hand and skill in self-defense, the other chariot warriors, though enemies, could not help but praise him, for Bhisma was a military master. Himself uninjured, he began to exact a heavy toll of enemy kings, and soon they admitted defeat. Having conquered the kings in battle, Bhisma once more departed with the virgin princesses toward the ancient city of the Bharatas. As the chariot rolled along, the young king of Salva, considered a master chariot fighter, suddenly rushed up from behind to attack the son of Santanu. He charged like a maddened bull elephant striking another bull in the thighs with his tusks in the heat of passion over a female. "Stop! Stop you woman-hunter!" cried the mighty king, trembling with indignation. Bhisma was like a tiger in human frame, and he could crush his enemy when aroused. Hearing the insulting words of Salva-raja, he burned with anger like a smokeless fire. "This will be settled by the warrior code," he thought, devoid of fear or confusion. In a cold rage, the glorious chariot fighter turned his chariot back toward Salva. All of the opposing kings had already begun to leave, but when Salva suddenly challenged Bhisma, and Bhisma turned back his chariot, the assembled kings rushed back to the spot and became eager spectators to the impending fight. Bhisma and Salva both roared like maddened bulls fighting to the death for a prized female. Both were fiercely strong in battle, and each immediately attacked the other. Salva-raja, greatly admired among men, quickly covered Santanu's divine son with hundreds and thousands of arrows. And seeing that Bhisma was the first to be put in distress, the assembled kings were amazed and cried out in praise of Salva's fighting skill. To witness his speed of hand in battle thrilled the kings, and they showered Salva with praise. Bhisma was accustomed to victory, however, and when he heard the kings shouting Salva's praises, the angry son of Santanu cried out to his enemy, "Stand there! Stand there and we shall see!" "Take me where that king is standing," Bhisma told his chariot driver, "and I shall strike him down like mighty Garuda thrashing a lowly snake." At once the Kuru lord expertly fired the Varuna weapon, and Salva's four celestial horses were immediately put into trouble. When Salva attempted a counterattack, the Kuru prince drove back his weapons and then dealt a death blow to Salva's charioteer. Bhisma, that tiger among kings, then struck down Salva's four fighting horses with a single weapon. Thus Bhisma, son of Santanu, defeated the younger Salva in the battle for the royal maidens. Bhisma decided to spare his life, and Salva, a leader kings, returned to his own capital city. All the rulers who had come to see the svayamvara ceremony also returned to their kingdoms. Bhisma had shown himself to be the best of warriors, and the young girls would now marry into the great House of Kuru. Once again he departed for the Kuru capital, Hastinapura, where

the Kuru king awaited him. He traveled without delay, crossing over charming rivers forests, and mountains covered with variegated trees. Uninjured himself, Bhisma had punished his enemies in battle, for as a celestial Vasu in human form, born from the womb of Ganga, his strength was immeasurable. Having thus exhibited his superhuman prowess, he dutifully brought home the beautiful princesses of Kasi. Bhisma was a man of impeccable virtue. As his chariot moved steadily on toward the fabled land of the Kurus, he treated the young ladies like his daughters-in-law, or like his younger sisters, and at times like his own daughters. The women were all exceptionally qualified, and Bhisma had taken them with great courage. Arriving at Hastinapura, he formally presented the three sisters to his younger brother Vicitravirya. Bhisma carefully followed the rules of dharma, the moral and spiritual principles prescribed for civilized persons. In accordance with dharma, he had performed a superhuman feat for his brother Vicitravirya. Together with his stepmother, Satyavati, the learned Bhisma was all set to arrange his brother's marriage with the daughters of the Kasi king when the oldest daughter, the chaste Amba, spoke the following words: "Previously," she said, "within my mind I had already accepted King Salva as my husband, and he had also accepted me. My father also wanted us to marry. I was supposed to formally choose Salva as my husband in the svayamvara ceremony. Bhisma, you know the principles of dharma, and now that you know my situation, please do what is fair and proper." The Kasi princess thus addressed Bhisma as he sat in an assembly of learned brahmanas, and Bhisma began to analyze the problem, thinking, "Although I took the three girls according to the warrior code, this eldest princess is already attached to another man. By word and thought she was already given to another man." Bhisma knew the principles of dharma, and after consulting with brahmanas learned in the Vedas, he gave permission to Amba, the oldest daughter of the Kasi king, to return to the man she desired. He then presented the two younger sisters, Ambika and Ambalika, to his younger brother Vicitravirya and had them wed according to Vedic principles. Proud of his strength and beauty, Vicitravirya took their hands in sacred marriage, and he who had always devoted himself to virtue, now became devoted to the pleasures of women. Indeed, his two young wives were of dark-golden complexion, with statuesque figures and silken, curling hair. Their deep red fingernails were long and graceful, and their hips and breasts were shapely and full. Convinced that they had married a worthy husband, they worshiped the gentle Vicitravirya. Indeed, the Kuru king was as handsome as the heavenly Asvins, and he carried himself with godly strength and bearing. So attractive was Vicitravirya that virtually all women who saw him were struck by romantic desires. But in the seventh year of their marriage Vicitravirya was suddenly struck down in the flower of his youth by deadly tuberculosis. His loving relatives and friends fought desperately to save him and brought in the most highly qualified and trusted physicians. But like the inexorably setting sun, Vicitravirya steadily faded till he passed on to the abode of Yama, the lord of death. Assisted by the best of the Kuru priests, and in consultation with Satyavati, the heartbroken son of Ganga carefully arranged for all the rites celebrated for the departed.

ADI PARVA - CHAPTER 97

Vaisampayana continued:

Grieving piteously for her lost sons, Satyavati joined with her two daughters-in-law to perform the religious rites for Vicitravirya. Yet even in her wretched grief, that thoughtful lady deeply deliberated on the dynastic line of her father and of Santanu, and she reflected on how the religious principles would best be preserved. [As a Kuru queen, Satyavati had lived her adult life at the side of the world's leader. Protecting justice and religious freedom for all mankind were daily duties for the Kuru elders, and the prosperity and happiness of the world was their constant meditation. So deeply did the Kurus imbibe these grave duties, that the dynasty's collapse was unthinkable for them. And now there was no ruler. Again and again Satyavati turned the matter over in her anguished mind. Only Bhisma remained; there was no one else]. Satyavati therefore approached the son of Ganga and spoke these words: "Your illustrious father, King Santanu, was always faithful to the religious principles, and in his absence you have the responsibility to maintain the memorial offerings, the good name, and the unbroken lineage of your father's House. "As surely as one goes to the higher planets by performing good deeds, and as surely as honesty leads to a long life, so it is certain that dharma, real virtue, will be found in you. You know what is right and wrong, for you understand dharma fully and its technical details as well. You have studied so many authorized scriptures, and thus you comprehend the Vedas completely. I can see practically that in your determination to follow the laws of God, in your willingness to help your family, and in your ability to act in times of trouble, you are just like the celestial sages Sukra and Angira. "Since all our hope now centers on you, most virtuous one, I wish to engage you in a most important duty. After hearing from me, please do what I ask. My poor son Vicitravirya was your own brother. He was a powerful man and he was very dear to you. Now, though still practically a child and with no children of his own, he has gone to the heavenly planets. His two queens, the chaste daughters of the Kasi king, are still young and beautiful and both desire sons. O Bhisma! Please give them both a child so that our family will survive after us. O great soul! Take my instruction and do what is right. Let us install you on the royal throne. Only you can rule the Bharata dynasty. Accept these two ladies according to the religious principles. Do not bring your forefathers to ruin." Not only Satyavati, the powerful queen-mother, but all of Bhisma's intimate friends and advisors urged him to accept the Kuru throne and beget progeny to preserve the Kuru line. After patiently hearing their statements, the godly Bhisma replied: "My dear mother, what you have spoken is undoubtedly a most important religious principle, but you know that I have given my word not to beget children. You are also aware that it was because of you that I made the promise. I had to satisfy your father so that he would give you in marriage, as you also desired. And now, Satyavati, I repeat to you that same promise. "One may renounce the entire universe or a kingdom among the gods or whatever is beyond even these things, but one can never give up his word of honor once it has been freely given. The earth may renounce its fragrance, water its taste, light its power to make us see, and the air its power to make us feel what we touch. The sun may stop shining, and the moon give up its cooling rays. The king of the gods may give up his courage, and the king of dharma may even give up dharma itself, but I cannot bring myself, by any means, to give up my true promise." Thus addressed by powerful Bhisma, who was like her own son, Satyavati replied at once: "I know of your great determination to keep your word. Your determination is so strong that if you so desired you could indeed create another universe with upper, middle, and lower planets! I also know that it was for my sake that you made your promise. But you also have to

understand that there are special rules in times of emergency. You must carry the burden of your family! You must see to it that your forefathers's dynasty and virtue itself are not ruined. You should act in a way that will bring joy to your dearest friends." Grieving piteously for her lost sons, Satyavati in her anguish thus tried to convince Bhisma to renege his sacred vow. Finally, Bhisma spoke to her as follows: "Dear Queen, try to understand--- you would destroy all our sacred principles. It is not very commendable for a man of the royal order, a ksatriya, to fall down from his religious principles. Rather, I shall explain to you how we can preserve the line of Santanu unbroken on earth, by following the actual religious principles for the royal order. My dear queen, thus considering the actual ways of this world, please hear and carry out these ancient principles with the help of learned priests who know how to achieve both material and spiritual welfare in times of emergency.

ADI PARVA - CHAPTER 98

Bhisma said: O illustrious lady, Jamadagni's son, Lord Parasurama, was outraged by the murder of his father, and in His terrible fury, He slew the lord of the Haihayas and sliced off the ten hundred arms of Arjuna.up6 \chftn rootnote rs20 up6 \chftn This Arjuna is Karta-viryarjuna, different from the Arjuna who is a friend of Lord Krsna. And again taking up his bow, he coursed the earth on his conquering chariot, firing awesome weapons that consumed the royal order. [Twenty-one times the cruel monarchs rose to oppress the earth.] And twenty-one times the great soul Parasurama released his full range of arms, until at last there was not a single ksatriya king on the face of the earth. Thereafter (to rejuvenate the royal order) all the ksatriya ladies, from all over the world, united with strict, self-controlled brahmanas, and children were born of their union. The Vedas conclude that a son belongs to the father who originally took the hand of the mother in marriage. [Thus the sons begotten by brahmana fathers still belonged to the royal class, being technically the sons of their slain warrior fathers.] So the royal ladies, fixing the sacred law within their minds, approached the brahmanas, and by their faithful compliance with duty, the royal order was reborn before the eyes of the world. Also there was a very learned sage known as Utathya, whose wife was the highly respected Mamata. Once Utathya's younger brother, Brhaspati, the greatly powerful priest of the gods, became attracted to Mamata, but when he approached her, she said to her most eloquent brother-in-law, "I am already pregnant by your older brother, so you must desist. Utathya's son is already in my womb, O noble Brhaspati, and even there, he has studied the Veda with its six divisions. You must not waste your semen, and in view of the situation you must certainly desist at once." Even when thus properly advised by Mamata, the mighty Brhaspati, who had already succumbed to desire, was unable to pull back his senses, and he joined with his unwilling sister-in-law, driven by desire. As he discharged his semen, the child in the womb addresed him and said: "My dear little uncle, I tell you that there is no room in here for two. Your semen is never to be spent in vain, but I came here first." At this, the mighty sage Brhaspati was furious, and he cursed the young son of Utathya who was still in the womb.

"Because at such a moment, which is longed for by all creatures, you spoke to me thus, you will therefore enter into a long period of darkness." By the curse of the illustrious seer Brhaspati, the sage was born blind, and received the name Dirghatama, "Long Darkness," but he was equal to Brhaspati in strength, and he acquired an excellent reputation. Then, to expand the lineage of his father, saintly Dirghatama begot several sons, headed by Gautama. But these sons were overcome by greed and illusion, and they tossed their poor father onto a raft and sent him floating down the Ganges River. "What is the use of this blind old man who lives at our expense?" said the merciless sons, and they calmly went back to their house. Dirghatama, blind from birth, floated down the endless river through many towns and villages, until finally a wise and religious king named Bali, who had gone for his morning ablutions, saw him just as the waves brought poor Dirghatama very close to the shore. The pious King Bali, who was always devoted to truth, rescued Dirghatama from the river. King Bali was anxious to beget good children who could one day protect the citizens. When he understood that the blind, old man was actually the great sage Dirghatama, he realized the sage could help him beget extraordinary children. "Most fortunate one," said Bali, "Kindly beget in my wives excellent children who are expert in both material and spiritual affairs?" Thus addressed by the king, the potent sage agreed. Bali then ordered his wife named Sudesna to approach the sage, but when Sudesna learned that Dirghatama was blind and elderly, she refused to go to him. Rather, she sent one of her handmaidens to the elderly seer. The pious sage begot eleven sons, headed by Kaksivat, in the womb of that servant woman. One day, when the powerful king saw the eleven boys dutifully studying their lessons, he asked the sage: "Are these boys my sons?" "No," said the great sage, "they are mine. I begot all these boys, headed by Kaksivat, with a servant woman. Unfortunately, Queen Sudesna, thinking that I was a blind old man, felt it beneath herself to approach me, and therefore she sent me one of her handmaids." Once again King Bali begged that excellent sage to give him an extraordinary son. When Dirghatama agreed, Bali again ordered Sudesna to approach him. This time, Dirghatama merely touched her limbs and then told her: `You will have a powerful son that always speaks the truth.' Thereafter Sudesna gave birth to an extraordinary child who grew to be a saintly king. This child was called Anga, "Limb," because the saint begot him simply by touching the limbs of his mother. There are other such examples in this world of warriors, born by brahmana fathers, who became great archers, supremely learned in the laws of God, rulers who were mighty and courageous. Dear mother, having heard this, it is you who must act so that you achieve what you desire.

ADI PARVA - CHAPTER 99

Bhisma said: Mother, I will explain to you the proper way for our dynasty to grow and flourish. Please hear what I have to say. We should arrange to bring a very qualified brahmana, whom we can pay if necessary, and he can beget offspring in the wives of Vicitravirya.

Vaisampayana said: Satyavati smiled and gave a nervous laugh. "What you say is true," she said in a shy and faltering voice. "My dear mighty-armed son, you are a worthy member of the Bharata family. Therefore, because I trust you, I am going to tell you something that I hope will enable our family to grow and flourish. Considering the crisis we now face, there is something I cannot avoid telling you. You are the real virtue of our family, Bhisma. You are truth itself, and it is you whom we must follow and emulate. Therefore, after hearing my words, do the needful. "O virtuous one, my stepfather was a mere fisherman, but he was a good man, a leader among his people. He owned a small boat, and one day, when I had just reached my mature youth, I went alone on that boat. The liberated sage Parasara, who is the greatest of those who uphold religious principles, desired to cross the Yamuna River and came on our boat. As I was taking that most noble thinker across the Yamuna, he was struck with a strong desire, and coming near me, he began to speak with many sweet and gentle words. "O Bharata, fearing that Parasara would curse me, and having been promised the most rare gifts by him, I did not dare to refuse him. I also feared my father's displeasure. But as I was just a child, the sage overcame me with his splendor and brought me under his control. [I told him that there were many sages on both sides of the river who could see us.] But as I sat there in the boat, Parasara at once created a dense fog that covered everyone's eyes. Moreover, O Bharata, although previously my body had a strong fish odor, the sage granted me the lovely fragrance I now enjoy. "[I asked him how I could go home to my father if my virginity were spoiled.] He then told me, `Simply give birth to my child on this island in the Yamuna River, and you will again become a virgin.' A great seer who is an empowered devotee of the Supreme Lord then appeared as the son of Parasara. He was born to me, a virgin girl, on a river island, and thus he was called Dvaipayana, "the island-born." Dvaipayana is the divine seer who, by his austerities, divided the Veda, the book of knowledge, into four divisions so that all people could easily understand its message. Therefore my son is called Vyasa, the "compiler and arranger" of the Veda. And by his dark complexion, and because he is an empowered incarnation of Lord Krsna, he is also known as Krsna. He is thoroughly honest, peaceful in mind, and most austere. Sin can not touch him because he is constantly engaged in loving service to the Supreme Lord. "Vyasa is the greatest brahmana. If I order him, naturally with your approval, then he will beget excellent children in the wives of your brother. "When Vyasa appeared in this world, he said to me, `Mother, if ever you need me, just set your mind on me, and I shall appear before you.' O mighty Bhisma! If you so desire it, I will fix my mind on him this very moment. With your approval, Vyasa himself will surely beget children in the wives of Vicitravirya." When Bhisma thus heard Satyavati glorify her son, he joined his palms in prayerful veneration, for everyone knew Dvaipayana Vyasa to be the holy sage who had divided the Veda and written down the ancient histories known as the Puranas. "Your proposal is perfectly consistent with our religious principles," said Bhisma, "and will certainly help our family. I therefore think it an excellent idea." Thus with Bhisma's approval Satyavati fixed her mind on her son, who at that moment was reciting the Vedas. When the wise sage understood that his mother had set her mind on him, he appeared before her within a moment. Satyavati welcomed her son with great honor, strictly following the Vedic rituals. Then she tightly embraced him with her arms and moistened him

with her tears, for when the fisherman's daughter saw her son after long years of separation, she could not check her tears. Satyavati's first-born child bowed respectfully to his aggrieved mother, sprinkled her with holy water, and then the grand seer spoke to her these words: "Dear mother, you are learned in the principles of religion, and I have full confidence in your judgment. Therefore please order me. How may I please you? Whatever your purpose was in calling me, that is what I have come to do." Before Satyavati could reply to her son, the head priest of the Kuru dynasty came and with the chanting of holy mantras, offered worship to Vyasa, who was a seer of the Supreme. Vyasadeva accepted the honor as a religious duty. When Satyavati saw that her son was comfortably seated, and that he was in fine health, she then spoke her mind, carefully observing her son's face to note his response. "My wise son," she began, "everyone knows that children are born from their mother and father, and that without doubt both father and mother are to be respected and obeyed by their children. Just as, by God's grace, you are my first son, similarly by His grace Vicitravirya is my youngest son. And as Bhisma is Vicitravirya's brother through their father, Santanu, so through me, your mother, you are also Vicitravirya's brother, as you also agree, my son. Here is Santanu's son, Bhisma. He is courageous in his devotion to truth, and to make true his word, he will not even entertain the thought of having children or ruling the kingdom. Therefore, O sinless son, to perpetuate your brother's family and bestow mercy and protection upon all creatures--- by the word of Bhisma and at my request--- be kind and do what I am about to ask you. "Your younger brother left behind two lovely young wives, who are like children of the gods. These two women desire to get sons by religious principles. Please give them progeny, my dear son. You have the power to do it. Beget children worthy of our family and culture so that this great House of Kuru may live." Vyasa said: You are quite familiar with religious principles, both in spiritual and worldly affairs. You not only know these principles, but you are ever resolved to abide by them. Therefore whatever you order me to do, for the cause of dharma, I shall do it as you wish, for this is the time-honored custom. I shall beget for my brother sons equal to the gods Mitra and Varuna. However, both those godly women, Ambika and Ambalika, must first properly carry out a religious vow so that they will be purified. [Thus they will be able to conceive noble and virtuous children.] And no woman who is not purified by spiritual vow can approach me. Satyavati said: In kingdoms without rulers, there is no rainfall, or worship of deitiesup6 \chftn rootnote rs20 up6 \chftn Without a proper ruler, religious principles are lost and people fail to worship God or His representatives, the demigods who control the cosmic affairs. Offending the demigods brings drought, disease, and terrible suffering. . Let one of those godly women get with a child immediately! My lord, how is it possible to sustain a kingless kingdom? Therefore beget a son, and Bhisma will raise him. Vyasa said: If I am to give a child at once, even though it is not the proper time, then the ladies will have to tolerate my unattractive appearence. Their intimate contact with me will constitute their vow and purification. [I live an ascetic's life of constant meditation, and I give little concern to my body.] If these women can tolerate the austerity of my unpleasant smell, my

strange appearence and dress, and my body, then this very day let one of them conceive a fine son. Vaisampayana said: Having consented to his mother's proposal, Vyasa vanished from that spot. Satyavati then approached her oldest daughter-in-law, Ambika and, meeting privately with her, pleaded for Ambika's cooperation on the basis of religious principles and practical necessity. "You belong to a very noble family," said Satyavati, "and I speak to you on the basis of religious law. The great Bharata line, which has protected the earth since time immemorial, has been severed and virtually destroyed by the tragic death of my sons. Bhisma understands how disturbed I am by this grave threat to his father's dynasty and fully shares my concern. Therefore he told me how our family could again flourish and continue to uphold virtue on the earth. "Dear daughter, Bhisma's proposal depends on you. Deliver this vanquished dynasty so that it lives on. O lovely Ambika, beget a son as brilliant as the king of the gods himself. Your son will surely lift the heavy burden that weighs down our family." Ambika, the oldest widow of the fallen king, had followed the law of dharma throughout her life. Gradually she was persuaded that somehow or other she must help save the great Bharata lineage. Filled with hope, Satyavati sumptuously fed the godly brahmanas and sages, and all who were guests in the pious capital of the Kurus.

ADI PARVA - CHAPTER 100

Vaisampayana continued: At the proper time, in Ambika's fertile season, after she had bathed, Satyavati led her into the sleeping quarters and carefully told her these words: "Noble woman, your brother-in-law is here, and he will come to you tonight to beget a child. Please stay up and wait for him." Hearing her mother-in-law's words, Ambika lay on a beautiful bed and began to think about Bhisma and the other heroes of the Kuru dynasty. [They were all strong and handsome rulers, and she wondered if Vyasa was also like that.] Soon thereafter Vyasa, the truthful seer, who had first been instructed to beget in Ambika, came to her bed. The flames of the lamps were lit, and as Ambika, who was as lovely as a goddess, gazed upon his tawny matted hair, his glowing eyes, and dark brown beard, she closed her eyes tightly. In order to please his mother, Vyasa had intercourse that night with the daughter of the Kasi king. But as long as he was present, Ambika refused to open her eyes and look upon him. Later, as Vyasa was leaving Ambika's room, his mother, Satyavati, approached him and anxiously inquired, "My son, will Ambika give birth to a qualified prince?" Vyasa was most intelligent, and as a liberated sage he possessed knowledge beyond the ordinary senses. When his mother urged him to reply, the truthful sage told her, "Ambika's son will possess the strength of ten thousand elephants. He will be learned and famous, the most illustrious of monarchs, and an intelligent king who will himself have a hundred powerful sons. However, because his mother refused to open her eyes for even a moment as she engaged in the act of conception, I am sorry to say that her son will be born blind."

At these words Satyavati turned pale. "My son!" she cried out, "A blind king is not fit to rule the House of Kuru! You must give us a second king who can actually protect our family and manage this world properly, an emperor who will carry on the normal traditions of your forefather's dynasty." "So be it," the great ascetic promised, and he departed. In due course of time Ambika, the Kosala princess, gave birth to a blind son (who was named Dhrtarastra). The goddess Satyavati then approached her younger daughter-in-law, and after convincing Ambalika, Satyavati again fixed her mind on her son Vyasa, and just as before brought him to her presence. The great sage, in obedience to the very same Vedic rule, agreed to approach his younger sister-in-law Ambalika. [Ambalika had seen that her sister's son was born blind, and so she did not close her eyes.] The seer approached Ambalika, but, like her sister, shrank at the sight of the sage, and her skin turned white. O Bharata king, seeing her pale with fright and morose, Vyasa, son of Satyavati, told her: "O lovely lady, because you have turned so pale upon seeing my deformed appearance, an equally pale son will be born to you, and he will be known thoughout the world as Pandu, "the pale one." Having thus spoken, that most noble seer, who was a divine personality, departed. Seeing him leave, Satyavati again anxiously questioned her son, and Vyasa explained to her why this child would be pale. When Satyavati understood what had happened, she again requested her son to beget another child. "As you wish," the great sage replied to his mother. In due course of time the godly Ambalika gave birth to a son who was distinctly pale in complexion, though he shone with exceptional beauty. This child, named Pandu, would himself have five powerful sons, famous in history as the Pandavas, the sons of Pandu. Thereafter, when the time for begetting had come, Satyavati again engaged Vyasa with Ambika, the oldest widow. Ambika, who shone like a child of the gods, was afraid to argue with her mother-in-law, but when she remembered the appearence and smell of the great sage she could not even bear the thought of having intercourse with him again. Ambika had a female servant who was as beautiful as an Apsara goddess, and she dressed this servant with her own royal cloth and jewels and sent her to await Vyasa. When the sage arrived, the maidservant got up at once and bowed down to him. With his permission they sat down together, and she waited upon him with great respect. So anxious was that girl to please Vyasa, that he spent the entire night with her accepting her devoted service. At the end, the sage was fully satisfied by their intercourse and as he got up to leave, Vyasa told the girl, "You will be a servant no longer. Because of your devoted service, you will now attain a most honored position in society. And the beautiful son who has entered your womb will dedicate his life to virtue, and will be in fact the wisest of men. Thus the learned Vidura took birth as the son of Vyasa and the brother of Dhrtarastra and Pandu. Actually, Vidura was the demigod Dharma, the universal minister of justice, forced to take birth on earth by the curse of a great sage named Mandavya. Vidura was to become celebrated in this world for his vast learning in the spiritual and political sciences, and for his freedom from lust and anger. Vyasa again met with his mother and explained to her the circumstances of Vidura's conception in the womb of Ambika's maidservant. Having fulfilled his debt to his mother, he vanished from that spot. And so Dvaipayana Vyasa, in order that the Kuru dynasty might flourish, begot in the wives of Vicitravirya three sons as splendid as the children of the gods.

ADI PARVA - CHAPTER 101

Janamejaya inquired from his teacher: O seer of the Absolute, how was Dharma, the lord of justice, cursed to be born on the earth as Vidura? What did he do wrong? And who had the power to curse him to take birth from the womb of a maidservant? Vaisampayana replied: There was a celebrated brahmana named Mandavya who was determined on the spiritual path. Steady in truthfulness and austerity, he knew all the religious law. Mandavya was a mighty yogi capable of great asceticism. Beneath a tree at the entrance to his asrama, he stood unmoving with upraised arms and observed a religious vow of silence. Much time passed until one day, as the sage dutifully performed his penances, a band of thieves rushed into his asrama carrying stolen valuables. Followed closely by a large group of police, the frightened thieves quickly concealed their booty in the sage's cottage and then hid themselves in the same spot, just as the heavily armed policemen arrived there. Seeing the sage, who stood silently with upraised arms, the police captain anxiously questioned him, "Brahmana, which road did the thieves take? Whichever way they went, we have to follow them immediately!" Even when thus questioned, the sage maintained his religious vow of silence and spoke not a word, true or false, to the police. At that point the king's men searched the sage's asrama and quickly discovered the thieves, together with the stolen property. The police then suspected the sage of complicity in the crime. They arrested him and delivered him with the thieves to the king. The king then sentenced the sage and the actual thieves: "Let them be put to death!" The government executioners, not realizing that Mandavya was a holy ascetic, impaled him on a lance and left him in that condition. The guards then returned to the king and took their valuable reward. Although that most religious man remained impaled on the stake for a considerable time without food or drink, he still did not die. Mandavya was such a powerful yogi that not only did he keep himself alive, but through his mystic power he was able to summon his fellow yogis to that place. That night many saintly sages, assuming the form of birds, came there from all directions and by their own mystic strength revealed themselves to Mandavya. Seeing him struggle to carry on his religious austerities even though suffering on a stake, the assembled sages were mortified and could hardly bear the sight. Griefstricken, they said, "O brahmana, we want to hear it directly from you. What sin have you committed to be punished in this terrible way?" That tiger of a sage replied, "It would be wrong to blame others for my suffering." the sage replied to his fellow ascetics. "I do not know what I have done, but surely I and no one else am the cause of my suffering." Shortly thereafter, the police happened upon the sage Mandavya and were astonished to see that after so many days he was still alive. They told the king exactly what they had seen, and

the monarch instantly understood that Mandavya was a true and powerful ascetic. The king and his ministers rushed to the spot, fell at Mandavya's feet and begged the sage, who was still fixed on the lance, for mercy and forgiveness. "O best of sages," the king wept, "out of ignorance and illusion I have greatly offended you. Please forgive me. I beg that you not be angry with me." Thus addressed by the king, Mandavya blessed him with his mercy, and the grateful ruler at once tried to remove the loathesome stake. Unable to pull it out, the king broke it off and a portion remained in the sage's body. Mandavya Muni then resumed his travels, with a portion of the stake still in his body. So determined was he to carry on his religious duties, however, that he began to think of the stake in his body as a flower garland, and by such extraordinary penance he gained promotion to higher planets, which are extremely difficult to reach. After this incident, the sage became known throughout the universe as Animandavya, or "Mandavya-of-the-lance." Eventually that most learned sage went to see Yamaraja, the lord of death, who is also known as Dharma because he punishes the sinful according to the laws of God. Seeing Dharma sitting in his abode, the powerful Animandavya began to rebuke him. The sage had acquired great power through his extraordinary austerities, and he spoke to Dharma in a threatening voice. "What evil deed have I committed? Why was I made to suffer such a sinful reaction? Why was I falsely accused and impaled on a lance? I can't understand it. Answer me at once! " Dharma said: Previously you pierced small birds in their tail with a sharp blade of grass. For this act, O ascetic brahmana, you received that reaction. Animandavya said: For a small offense, Yamaraja, you have exacted a very heavy punishment indeed. Therefore, Dharma, for your own sin you will fall among the human beings of earth and take birth from the womb of a sudra woman! Ani-mandavya then declared, "I hereby establish as a principle of justice that henceforth there will be no heavy sin for children up to fourteen years of age. After that they will be held responsible for their offenses." Vaisampayana said: Because of his offense, Dharma himself had to bear a sage's curse, and he took birth as the noble Vidura from the womb of a sudra woman. Completely free of greed and anger and vastly learned in both spiritual and material affairs, he was far-seeing, peaceful, and always devoted to the welfare of the noble Kuru dynasty.

ADI PARVA - CHAPTER 102

Vaisampayana continued: When those three handsome boys were born, the Kuru family, the land of Kuru-ksetra, and the region of Kuru-jangala---all three began to flourish. Grains grew up high toward the sky and yielded rich harvests; rains fell in the proper season; trees were thickly laden with flowers

and fruits; horses, oxen, and camels happily carried their loads as beasts; birds were ever in good spirits; flowers increased in fragrance; fruits were full with sweet nectar; merchants, traders, artists, and craftsman grew rich in the prosperous towns of the Kuru kingdom. Indeed, courageous leaders, learned teachers, and honest citizens all became happy in the land of the Kurus. There were no thieves in that land, nor did anyone take delight in irreligious deeds. In every country and state of the vast Kuru empire, it seemed as if the great Age of Truth had returned. The people enjoyed giving charity, performing religious ceremonies, and following the laws of God, and they were true to their vows and eager to offer the fruits of their labor in sacrifice to the Supreme Creator. They tried to help and please one another, and their spirit of cooperation brought prosperity to all. The citizens were devoid of conceit, anger, and greed, and as they helped each other grow and flourish, virtue itself ruled the land. The capital city of the Kurus shone beautifully with majestic gateways, decorated arches, turrets, steeples, and hundreds of palatial mansions that seemed to float like clouds on their landscaped grounds. The Kuru capital of Hastinapura was a veritable ocean of prosperity rivaling the celestial abode of the mighty Indra. Under the protection of the great Kuru government, people were free to relax and sport in the kingdom's many rivers, forests, lakes, and pools as well as in her lovely mountains and groves. The southern branch of the Kuru dynasty enjoyed a peaceful rivalry with the northern branch, and their citizens mingled freely with higher beings like the perfected sages and Caranas. In that generous land there was not a miser or a neglected woman to be found. In such a pleasureable monarchy, the members of the Kuru family built for the saintly brahmanas many villages, schools, and colleges, all equipped with wells, recreational areas, swimming ponds, and auditoriums. The kingdom was fully protected from all danger by Bhisma, who acted strictly according to the Vedic injunctions. Bhisma firmly established justice and virtue in the agreeable Kuru kingdom, which was adorned with hundreds of areas for sacrificial performance. Unifying the surrounding states under their enlightened government, the Kuru nation surpassed all others. Seeing that the young Kuru princes possessed noble character and carefully carried out their royal duties, all the citizens of the Kuru lands were satisfied and always in a festive mood. Thus in the houses of the Kuru leaders and in the homes of their followers, as indeed in all directions, one could always hear people saying, "Please, accept this gift!" and "Please, come eat with us!" Since birth, Dhrtarastra, Pandu, and the wise Vidura were completely protected by Bhisma, who treated them as his own sons. The three Kuru princes purified themselves with the Vedic ceremonies, called samskaras, which lead to goodness and self-realization. They dedicated themselves to their studies with strict vows and self-discipline, and they became expert in all types of athletic and martial competition. Reaching physical maturity, they showed themselves to be masters of archery, horseback riding, club fighting, sword and shield fighting, elephant training, political science, and ethics. In the histories, as well as in the ancient accounts called Puranas-- in all fields of learning-- they studied and practiced untiringly, until they became knowers of the Veda in all its divisions and supplements. Pandu was the supreme in archery, surpassing all other men. Dhrtarastra excelled all others in physical strength. And throughout the three worlds there was no one who could equal Vidura in the greatness and goodness of his character, or in his unfailing devotion to justice. When the people realized that the threat to Santanu's dynasty had been powerfully dispelled, a popular saying arose throughout the land: "Among mothers of heroes, the two

daughters of Kasi are the best. Among countries, Kuru-jangala is the best. Of all men who know and practice justice, Bhisma is the best, and of all cities, Hastinapura is the best." Dhrtarastra (although the eldest prince) could not take over the kingdom because he was blind, nor could Vidura because he was born from the queen's maidservant. Thus the House of Kuru coronated Pandu as lord of the earth.

103 Bhisma said: Our celebrated family has rightly risen to glory by its noble qualities, and thus this dynasty is sovereign over all the kings of the earth. Our forefathers were thoroughly religious kings, great souls who served and protected their family so well that our royal line has never been broken or vanquished. Now, despite serious difficulty, the great soul Vyasa, your grandmother Satyavati, and I have again solidly established our dynasty through you three boys. Indeed, the family line now depends on you. Son, I must arrange so that our family grows as broad and powerful as the ocean, and for that, O dear and wise Vidura, I depend especially on you. I've heard there is a very nice princess in the Yadu dynasty who would be quite suitable for our family. Similarly, King Subala has a nice daughter, and so too the king of Madras. All three girls received the finest education from their families. They are beautiful and chaste women who were fully protected by their fathers, and they are qualified to marry into our family. As far as I am concerned, we should accept those princesses so that we may properly continue our family line. My dear Vidura, you are the wisest, what do you think about my proposal? Vidura said: You are our father, you are our mother, and you are our greatest teacher. Therefore, without question you should simply consider the situation and do what you feel is best for the family. Vaisampayana said: Bhisma heard that of the three princesses, Gandhari, King Subala's daughter, had worshiped Lord Siva so nicely that the mighty demigod blessed her to give birth to a hunred sons.up6 \chftn rootnote rs20 rs18up6 \chftn In the Vedic culture, young girls worship Lord Siva so that he will bless them with good husbands and nice children. Upon confirming this, Bhisma, the Kuru grandsire, sent word to Subala, king of Gandhara, that he desired to marry Dhrtarastra to the king's daughter. King Subala was doubtful at first. "Dhrtarastra is blind," he thought. "How can he marry my beloved daughter?" But after this initial reaction, he began to carefully reconsider the nobility, character, and prestige of the Kuru family. Finally, he agreed to give his faithful daughter to the young Dhrtarastra. And when Gandhari heard that her father and mother had given her to the blind Kuru prince, she took a strip of cloth and wound it many times around her own eyes. So determined was she to be a devoted wife that she decided, "I shall not enjoy beyond my husband." King Subala's son Sakuni then escorted his sister, and her fabulous dowry, to Hastinapura, the capital of the Kurus. Prince Sakuni properly presented his sister and the numerous gifts to

the noble Kurus. Then Sakuni, the handsome son of Subala, arranged for his sister's wedding at an auspicious time. After being honored by Bhisma, he returned to his own city. Lovely Gandhari satisfied all the Kurus with her good character, manners, and activities. She was so completely devoted to her husband that she practically worshiped his family members and would not even speak about any man other than her husband and the members of his family.

AP104 Vaisampayana said: King Sura, the leader of the Yadu dynasty, was the father of Vasudeva [who later became the father of Lord Krsna]. Sura's daughter was named Prtha, and no woman on earth had beauty like hers. The sister of King Sura's father had a son named Kuntibhoja who was unable to beget children, and so the mighty Sura promised to give his first child to his cousin. Thus when Prtha was born, Sura declared, "This girl is my first child," and acting as a true friend, he gave the baby girl to his friend Kuntibhoja, a great soul who yearned for the gift of a child. Kuntibhoja was a saintly king, and as his daughter began to grow up, he engaged her in worshiping the Supreme Lord and respectfully serving guests who came to the palace. Once Prtha was asked to take care of a fierce brahmana named Durvasa, who was strict in his vows but possessed a frightening temper and an inscrutable sense of propriety. Prtha made every effort to please the brahmana, and he was fully satisfied with her service. Foreseeing her need for a lawful means to overcome her future problems, the sage gave her a mantra endowed with mystic power, and said to her, "Whichever god you summon with this mantra, that god will bless you with a child." When the brahmana had thus instructed her, that chaste maiden of high reputation was filled with curiosity. [She wondered how the mantra worked, and when she was alone decided to see for herself.] Thus she summoned the sun-god, and at once saw coming toward her the great light-maker, maintainer of the world. Shapely Prtha gazed upon this wonder and was astonished, and the resplendent sun, who reveals all visible things, then gave her a child. Prtha then gave birth to a heroic son destined to be the best of all who bear arms. Covered with armor, that handsome child of a god abounded in natural opulence, for he was born with a natural armor and glowing earrings that illuminated his face. One day this son would be famous throughout the world as Karna. The supremely splendid sun then returned to the girl her virginity, and having given this, that most generous god returned to his celestial abode. Seeing her newborn son, the Vrsni princess became wretched with worry, and her mind could think of only one thing: "What is to be done? What can I do to become virtuous?" Kunti was terrified to face her relatives, and to conceal (what she felt to be) her improper deed, she sent her child, born with extraorindary armor and earrings, to float alone down the river. Just then a man who was the respectable son of a chariot driver, and the husband of Radha, found the abandoned child and with his wife accepted the babe as his own son. The two of them fashioned a name for the child: "This child has taken birth with riches, so his name shall be Vasusena." Vasusena matured into a powerful and heroic youth who excelled in all kinds of weapons, and he would stand and worship the sun-god until his back was burning. He was true to his

word, and at the time when he chanted his prayers to the sun, there was nothing that great soul and hero would not give to the brahmanas. Once the effulgent Indra, who maintains this world, assumed the form of a brahmana and begged Vasusena for his natural armor and earrings. Though discouraged at this request, Karna cut off his bleeding armor and earrings and offered them with folded hands. Amazed at this act, Indra gave him the sakti weapon and said; "Whomever you desire to conquer, whether he be a god, a demon, or a man, whether a Gandharva, a celestial snake, or a horrible Raksasa--- at whomever you angrily hurl this weapon, that person shall be no longer." Before, his name was known to be Vasusena, but now by this deed, he was known as Vaikartana Karna.

ADI PARVA - CHAPTER 105

Vaisampayana continued: The daughter of Kuntibhoja could take great vows and carry them out faithfully, for she delighted in following the laws of God. She possessed a natural goodness, and her beauty was beyond compare. Prtha was endowed with an extraordinary feminine grace, but although she was in the full bloom of her radiant youth, no suitable prince had dared to come forward to request her hand in marriage. Prtha, also known as Kunti, was thoughtful about her future. Acting through her father, she called all the best kings and princes by having it announced that her father the king would give her away at a svayamvara ceremony. Then when the day arrived, and in the middle of the arena, that thoughtful young lady beheld the tiger of all kings, Pandu, the great son of the Bharata clan. Out of the thousands of monarchs who eagerly courted her, Kunti selected the young and powerful Pandu, the beloved Kuru prince who had the chest of a lion, shoulders like a bull elephant, and large, handsome eyes as fearless as those of an angry bull. As the sun covers the splendor of the innumerable stars, so Pandu covered the splendor of all the other kings of the earth simply by standing in the festive arena. In that royal assembly he seemed like a new Indra. The daughter of Kuntibhoja was radiantly beautiful, and her youthful body was a flawless creation. When she finally saw Pandu, that best of men, in the royal assembly, there was a strong fluttering in her heart, her entire body was filled with romantic desire, and her steady mind was disturbed. Kunti took the ceremonial garland and shyly approached the Kuru king and placed it on his shoulders, thus accepting him alone as her beloved husband. When all the assembled kings heard that Kunti had chosen Pandu, they left that place as they had come, on elephants, horses, and chariots. Kunti's father then held an opulent wedding ceremony worthy of a king's daughter. [Often at a Svayamvara ceremony the other kings would challenge the chosen groom to test his strength, but not a single warrior dared step forward against the young Pandu.] Pandu accepted Kunti's hand with grace and charm, and all agreed that his was a blessed life and that no one could estimate the fortune and happiness of a man who had gained such a qualified wife. Pandu joined with Kuntibhoja's daughter in sacred marriage just as mighty Indra had joined with the goddess Paulomi. King Kuntibhoja, a lord of the earth, married his daughter Kunti to Pandu, and then he honored his son-in-law with all kinds of valuable gifts and sent Pandu and his new wife back to the city of the Kurus. With fatherly concern for the royal couple, he also arranged for a powerful military escort colorfully bedecked with varieties of official flags and festoons. When Pandu reached his own city, he was met with an equally festive reception. Great sages and qualified brahmanas escorted him into the majestic capital city, all the while blessing and

praising him with beautiful hymns. After completing brief formalities, King Pandu saw to it that his wife Kunti was comfortably settled in their new home. Thereafter he journeyed with Devavrata Bhisma to the capital of Madra, for Madri, the daughter of the Madra ruler, was renowned throughout the three worlds as a woman of incomparable beauty. She was acquired, on Pandu's behalf, with the payment of a large treasure. Bhisma then arranged her marriage with that great soul, Pandu. The wise Pandu was a tiger among men. Throughout the earth all men who saw him were amazed, for he had the chest of a lion, shoulders like a mighty elephant, and large, handsome eyes as fearless as those of an angry bull. Satisfied with his marriages, endowed with extraordinary strength and daring, Pandu now desired to conquer the world, and he lashed out against the many enemies of the House of Kuru. Pandu first marched upon the wicked Dasarnas and defeated them in battle. Pandu fought like a lion for he knew that the honor of the Kuru dynasty rested on him. The Kuru army was a colorful sight with its many bright banners whipping in the wind. Pandu next directed this powerful force of elephants, horses, chariots, and infantry toward the kingdom of Magadha. King Darva of Magadha was the declared enemy of all the world's kings, whom he cruelly harassed in many ways, but Pandu boldly struck him down in his royal palace. [The kingdom of Magadha had grown wealthy and powerful by its constant aggression.] Pandu now carried away the inflated treasury as well as many fine animals and soldiers. Next Pandu went to Mithila and defeated the Videha army in battle, and then in direct combat with the fighting men of Kasi, Suhma, and Pundra, Pandu established the glory of the Kurus by the frightening strength of his own two arms. Young Pandu, with his blazing volleys of arrows, and the shooting flames of his lances, was like a scorching fire, and when the kings of men approached that fire they were burned to ashes. The kings with their armies were devastated by Pandu and his army, and they were brought under Pandu's government and integrated into the central tax structure.rs18up6 2rootnote rs20up6 2rs20 For many years the followers of Vedic culture throughout the earth had lived together peacefully as a great, worldwide family. Pandu's purpose was not to exploit or harass other kingdoms. In fact, battles never involved innocent citizens, for only willing and professional soldiers would fight according to a stict code of etiquette. Defeated kings were brought under the enlightened Kuru administration and made to pay taxes at a standard rate, exactly like the states of a great nation, in which the citizens of various states must also pay federal tax. When Pandu conquered all the kings of the world, the rulers themselves unanimously agreed that Pandu alone was a great hero, just like Indra, who overshadows all other cosmic rulers. Thus all the leaders of this abundant earth came before Pandu with their hands folded in respect, bringing as tribute to the world's leader varieties of jewels, precious pearls, coral, gold, and silver, and a wealth of cows, bulls, horses, chariots, and elephants. The kings also delivered asses, camels, buffalo, and goats and sheep. The great ruler of Hastinapura graciously accepted all these offerings and again set out with his spirited mounts, touring and engladdening the lands of his kingdom, and finally returning to his capital city, Hastinapura. [The people exclaimed:] "Santanu was a lion among kings, and steeped in wisdom was the fabled Bharata, but their glorious victory cry had perished, but now Pandu has again raised up that celebrated sound. Those who stole the royal lands and treasures of the Kurus now are dutiful subjects who pay tax to their lord, the lion of Hastinapura." Thus with trusting hearts, jubilant kings and royal ministers joined the citizens of town and country in praise of King Pandu. When Pandu returned to the capital after conquering the entire world, all the citizens, along with the royal family, were overwhelmed with happiness.

Headed by Bhisma they all hurried out to meet him. Before they had gone very far, the citizens of Hastinapura were thrilled to see that the their earth was crowded with many types of people who had returned with the victorious Pandu. Bhisma and the other Kurus could see no end to the fabulous wealth carried by the victorious army. Varieties of vehicles were being employed simply to carry the jewels and precious stones. There seemed to be unlimited herds of elephants, horses, bulls, and cows as well, and there were numberless camels and sheep and countless chariots and wagons. When Pandu caught sight of Bhisma, who was like his father, he immediately came forward and offered respect at his feet. Then Pandu gave great joy to his mother, and duly honored even the simple citizens of the town and country. Pandu had brought the entire world back into order and had smashed cruel and wicked kingdoms. His mission accomplished, he had now come home. Approaching his beloved son, the mighty Bhisma shed tears of joy. To the stirring sounds of hundreds of musical instruments being played together, and with the deep rumbling of kettle-drums, King Pandu, lifting the hearts of the citizens, entered the royal city of Hastinapura.

ADI PARVA - CHAPTER 106

Vaisampayana said: With his own hands Pandu had conquered great riches, but he did not keep them for himself. After consulting with his older brother, Dhrtarastra, Pandu offered the wealth to Bhisma, Satyavati, and his own mother, Ambalika, and he set aside riches for his wise brother Vidura. Pandu was generous by nature, and he fully satisfied his well-wishing friends with opulent gifts. In that festive atmosphere, Bhisma also pleased Satyavati by presenting her with a gift of beautiful gems won by Pandu. With great affection Ambalika embraced her mighty son Pandu, the best of men, just as Paulomi embraces Jayanta. With the vast wealth amassed by Pandu, Dhrtarastra performed the five great sacrifices that are ultimately meant to satisfy the Supreme Lord. At these powerful events, which were equal to a hundred horse sacrifices, hundreds and thousands of precious gifts were offered to the teachers of mankind and to other respectable citizens. Although Pandu had truly conquered the world, he was nevertheless disinterested in a life of leisure and royal opulence. Taking his wives, Kunti and Madri, he left his palatial residence, with its gorgeous beds and couches, and went to the forest. Pandu always liked to wander through the beautiful forests and woods, and he would spend most of his time away from the city engaged in hunting. King Pandu especially enjoyed the delightful foothills and valleys south of the Himalayan range, and he established a dwelling there in a forest of giant Sala trees. Accompanied by his charming wives, Kunti and Madri, Pandu shone in that forest setting like Indra's lordly elephant in the midst of two she-elephants. Pandu was large and handsome and a consummate master of weapons. When the simple inhabitants of the forest saw the heroic Bharata king with his two wives, wielding his arrows, sword, and bow, and dressed in his fabulous armor, they considered him to be a god on earth.

Encouraged by Dhrtarastra, the forest dwellers always brought to Pandu whatever he needed or desired, immediately carrying it to him even to the far ends of the forest. Meanwhile in the Kuru capital of Hastinapura, Bhisma heard that King Devaka had a beautiful young daughter named Parasavi, who was eligible for marriage to a royal family. After studying the matter, Bhisma decided that she was a most desirable bride for a Kuru prince, and so he arranged to bring her to the Kuru capital, where he married her with the great-minded Vidura. Indeed, her birth was similar to that of Vidura. Vidura was especially admired by the Kuru royalty for his wisdom and kindness, and with his faithful wife he begot fine sons who shared all the sublime qualities of their father.

AP107 Sri Vaisampayana said: O king, then Dhrtarastra begot a hundred sons in his wife, Gandhari, and his one hundred and first child was born from the daughter of a merchant. And Pandu, to expand his royal lineage, obtained five sons, all Maharatha warriors, through his two wives, Kunti and Madri. These five sons were all fathered by the gods themselves. King Janamejaya said: O best of the twice-born, how did a hundred sons take birth from Gandhari? How long did it take to beget them all, and who was the eldest of the boys? How was a single child born to Dhrtarastra from a merchant's daughter? And how could Dhrtarastra disregard in that way a wife like Gandhari, who was always devoted to his happiness, and who ever walked in the path of righteousness? How is it that Pandu, though cursed by a saintly sage, obtained from the gods five sons who were all Maharatha warriors? O ascetic whose wealth is austerity, you know the answers to my questions. Explain, then, in detail these events as they actually took place, for I never grow tired of hearing about my ancestors. Sri Vaisampayana said: Once the great sage Dvaipayana, known as Vyasa, happened to be troubled by hunger and fatigue. Gandhari, the chaste wife of Dhrtarastra, met him in that exhausted state and fully satisfied him with her devoted service. Vyasa then offered her a boon, and she chose to have a hundred sons of the same character as her husband. Vyasa blessed her as she desired, and in time she became pregnant by her husband Dhrtarastra. Gandhari carried her pregnancy for two full years, and still she was childless. Gradually, grief took hold of her mind. Hearing that her sister-in-law Kunti had given birth to a son who was like a little sun-god, and seeing no progress in her own pregnancy, Gandhari desperately thought of what to do. Unable to bear her frustration, she repeatedly struck her womb with great effort, causing the embryo to fall out. A hard lump of flesh, like a red iron ball, fell from her womb. After two years of suffering, this was the result. Pain and anger grew in her chest, and without saying anything to her husband, Gandhari was about to throw away the lump of flesh. The great sage Vyasa had blessed Gandhari to have one hundred sons. Now by his powerful vision he understood that Gandhari was about to destroy her embryo, and so that

eloquent sage quickly came to her and saw the fleshy mass. He then said to her, "O daughter of Subala, what are you planning to do?" Gandhari truthfully revealed her plan to the great sage. "When I heard," she said, "that Kunti was the first to have a son and that her child was as beautiful as the sun-god himself, I could not bear the frustration and struck down this embryo from my womb. My lord, you once blessed me to have a hundred children. But now, for my hundred sons, this mere lump of flesh has taken birth." Vyasadeva said: Dear daughter of Subala, it is even so, and cannot be otherwise, for my words never prove false, even when spoken in jest. Certainly whatever I promised you must come true. Quickly, prepare a hundred bowls and fill them with clarified butter. Then we shall sprinkle cold water over this ball of flesh and keep it, along with the bowls, in a carefully guarded place. Sri Vaisampayana said: When the fleshy ball was sprinkled with cold water, it divided itself in time into a 101 little embryos, each the size of a thumb. Vyasadeva then placed these embryos in the bowls filled with clarified butter and arranged for the bowls to be carefully guarded. Vyasa instructed Gandhari that the pots should be opened only after a certain amount of time had elapsed. The arrangement thus completed, the great soul Vyasadeva returned to the mighty Himalaya mountains to continue his austerities. Gandhari carefully followed the instructions of the great sage and eventually her first child, known as Duryodhana, took birth. Although Duryodhana was the first son born to Gandhari and Dhrtarastra, Pandu's son Yudhisthira was clearly his senior, being by birth the eldest Kuru prince. Indeed, the moment his son was born, Dhrtarastra called for many learned brahmanas,up6 \chftn rootnote rs20 rs18up6 \chftn Dhrtarastra was anxious to know the future of his first son, and so following the Vedic custom, he summoned learned brahmanas who could scientifically calculate the future of a newborn child. along with Bhisma and Vidura, and said to them, "Let me first acknowledge that among the Kuru princes, Yudhisthira, the son of Pandu, is the eldest, and I am certain that he will bring nothing but fortune to our family. By his own excellent qualities he has earned the right to rule our kingdom, and we cannot speak even a word against him. But will my son Duryodhana, who was born immediately after Yudhisthira, also become a worthy king. All of you, tell me truly and precisely what the future is for my son." No sooner had Dhrtarastra finished speaking, when evil omens appeared in all directions. Jackels and other scavanging beasts began howling, and observing such fearful signs everywhere, the brahmanas, along with the wise Vidura, said to Dhrtarastra, "O king, it is manifest from the signs that this son of yours will destroy the entire dynasty! If you want any peace for your family, we urge you to reject this child. If you raise him as your son, you will commit a grievous mistake. O king, be satisfied with ninety-nine sons. Sacrifice one to save the world and to protect your own family. One relative may be rejected to save the family, and one family may be given up to save a village. A single village may be sacrificed to save the state, and the whole world should be renounced to save one's soul." Even when thus addressed by Vidura and all the learned brahmanas, Dhrtarastra was unable follow their advice, bewildered as he was by affection for his infant son. And in the following month, all of Dhrtarastra's hundred sons were born, as well as a single daughter, his hundredand-first child. During the time that Gandhari had been suffering and incapacitated with the burden of her large and prolonged pregnancy, a merchant's daughter had taken care of the mighty-armed Dhrtarastra, who was blind and always needed a nurse. After serving the king for one year, the

woman gave birth to his child, the famous and wise Yuyutsu, also named Karana because of his mixed birth by a royal father and a mother of a vaisya, or mercantile, family. Thus the learned Dhrtarastra begot a hundred warrior sons in the royal line along with a single lovely daughter named Duhsala [and an additional son begotten in a vaisya maiden]. Each of these hunred sons would become masters of chariot fighting, able to fight alone with thousands of enemy warriors.

App. to 107 *63 Janamejaya said: You have told us how by the mercy of saintly Vyasa, Dhrtarastra had a hundred sons. You have also mentioned that Dhrtarastra begot a son named Yuyutsu with a nurse born of the merchant community. But you have not explained about Dhrtarastra's daughter. It is well known, O sinless one, that Gandhari was blessed by Vyasadeva, the seer of measureless might, to have a hundred sons. Now, my lord, please describe how that single daughter was born. If saintly Vyasa divided the lump of flesh into one hundred parts, and Gandhari had no other children after that, how was her daughter Duhsala born? Please tell me what happened. O learned sage, I am extremely curious to hear about this. Vaisampayana said: Dear descendant of Pandu, you have raised a very good question, and I shall answer you. The great ascetic Vyasa had sprinkled cold water on the lump of flesh, thus dividing it into different living parts. As each new embryo appeared, Gandhari's nurse placed them one by one into bowls filled with clarified butter. As this continued the pious Gandhari, always firm in her religious vows, began to meditate on what it would be like to have a daughter. That lovely woman had been blessed to have a hundred sons, but now within her mind she felt a mother's natural affection for a daughter. The more she thought about it, the more her desire grew. "Undoubtedly," she thought, "the holy sage will fulfill his promise and I will have a hundred sons, but if I could have just one daughter, I would feel the greatest satisfaction. Just one little daughter, younger than all her one hundred brothers, would be so nice. Then my husband could enjoy the pious rewards given to those whose daughters beget good sons. "Women cherish a special love for a son-in-law. I have been blessed with one hundred sons, but if I just had one daughter in addition, (whom I'd marry with a fine son-in-law), then, surrounded by my sons and my daughter's sons, I would certainly fulfill all my duties in life. [Gandhari's mind was fixed in her desire to have a daughter, and she offered this prayer to God:] "If I have been truthful in life, if I have performed austerities, given charity, or ignited the fire of sacrifice, if ever I have pleased my respectable superiors, then may I please have a daughter." Just as Gandhari was praying in that way, the illustrious sage Dvaipayana Vyasa finished dividing the lump of flesh, counting the pieces to make sure there were a hundred. He then addressed Gandhari, the daughter of King Subala: "Dear lady," he said, "There are a full hundred sons here and so I did not make you a false promise. But somehow by the arrangement of providence there is one extra part, in addition to the hundred, and it shall become the daughter you so much desire, O fortunate woman."

Vaisampayana said: The grand ascetic Vyasa then had one more pot full of clarified butter brought to that place, and he placed within it the embryo that was Gandhari's daughter. And so, dear Bharata king, I have now explained to you how Gandhari gave birth to a single daughter named Duhsala. Now tell me, sinless king, what else shall I narrate to you?

AP108 King Janamejaya said: O potent sage, tell me the names of Dhrtarastra's son, in order starting with the eldest. Sri Vaisampayana said: O kKing, the eldest son was Duryodhana, followed by Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, and Saha; then Vinda, Anuvinda, Durdharsa, Subahu, Duspradharsana, Durmarsana, Durmukha, Duskarna, and Karna; Vivimsati, Vikarna, Sulocana, Citra Upacitra, Citraksa, Carucitra, and Sarasana; Durmada, Duspragaha, Vivitsu, Vikata, Urnunabha, Sunabha, and also Nanda and Upananda; Senapati, Susena, Kundodara, Mahodara, Citrabana, Citravarma, Suvarma, Durvimocana; Ayobahu, Mahabahu, Citranga, Citrakundala, Bhimavega, Bhimabala, Balaki, Balavardhana; Ugrayudha, Bhimakarma, Kanakayu, Drdhayudha, Drdhavarma, Drdhaksatra, Somakirti, Anudara; Drdhasandha, Jarasandha, Satyasandha, Sadahsuvak, Ugrasrava, Asvasena, Senani, Dusparajaya; Aparajita, Panditaka, Visalaksa, Duravara, Drdhahasta, Suhasta, Vatavega, Suvarca; Adityaketu, Bahvasi, Nagadanta, Ugrayayina, Kavaci, Nisangi, and Pasi, Dandadhara, Dhanurgraha; Ugra, Bhimaratha, Vira, Virabahu, Alolupa, Abhaya, Raudrakarma, and Drdharatha; Anadhrsya, Kundabhedi, Viravi, Dirghalocana, Dirghabahu, Mahabahu, Vyudhoru, Kanakadhvaja; Kundasi, Viraja, and the daughter Duhsala, the hundred and first child. Know that these are the names of Dhrtarastra's children, in the order of their birth, O king. The hundred sons were all great warriors, expert in battle, and capable of fighting with many opponents at once. All were knowers of the Veda and learned in political and social science. Indeed, all of them were brilliant both in their education and in the aristocracy of their lineage. At the proper time, Dhrtarastra arranged suitable wives for all of his sons, carefully studying the nature and desire of each one and marrying them according to Vedic customs. And at the proper time, O Bharata, Dhrtarastra gave his only daughter, Duhsala, with Gandhari's approval, to Jayadratha, the well-known Sindhu king.

ADI PARVA - CHAPTER 109

King Janamejaya said: O master of Vedic knowledge, you have told how, by the arrangement of the sage Vyasadeva, the human sons of Dhrtarastra took birth in a nonhuman and extraordinary way. And I have heard you systematically recite their names, O brahmana. Now please describe the sons of Pandu, who were great souls, as mighty as the king of the gods, for as mentioned by you, the gods incarnated in this world by investing their own potency in the sons of Pandu.

Therefore, I want to hear all about their birth, for their deeds were superhuman. O narrate it, Vaisampayana! Sri Vaisampayana said: While living in the woodlands, King Pandu once entered a vast forested area that teemed with wild and dangerous beasts. There he saw a large male deer about to mate with his doe, and with five quick, deadly arrows of golden shafts and handsome plumes, Pandu pierced both the deer and his female companion. The deer was actually a sage's son who had grown powerful by practice of severe austerities. Just as that young and mighty ascetic was having intercourse with his wife, who had taken the shape of a lovely doe, he was struck down by Pandu's arrows. Giving out a human shriek, he fell to the ground in shock and anguish, and realizing what had happened, he cried out to the king. The deer said: Even the most sinful men filled with lust and anger and lacking all reason and sanity would never act as cruelly as you have! Your judgment is not above the law! It is the law that is above you! Wisdom does not agree to purposes forbidden by law and providence. You took birth in a leading family, a family that has always been devoted to religious principles. How could you be so overwhelmed by desire and greed that your mind could deviate so far from those principles? Pandu said: It is the function of kings to personally kill enemies in battle, and kings are also authorized to hunt wild animals. O deer, you should not wrongly condemn me. Kings are allowed to kill deer when they do so without concealment or trickery. You know this to be the law, so why do you condemn me? The great sage Agastya, while seated in sacrifice, went to the deep forest and hunted for deer, which he then consecrated and offered to all the appropriate deities.up6 \chftn rootnote rs20 up6 \chftn Agastya was a great soul who would never harm another living being. He knew that by Vedic sacrifice even an ordinary animal is quickly elevated and ultimately achieves liberation. If you wish to blame someone for my act, then it is Agastya's fault that you are being offered in sacrifice to God. The deer replied: Although you cite the example of Agastya, kings traditionally do not shoot their arrows at enemies who are caught in a moment of weakness. There are very specific times at which one is allowed to kill one's enemies. Pandu said: But kings slay deer whether they are alert or not, wherever they find them, using their sharp arrows and strength. Therefore, why do you condemn me? The deer said: I do not condemn you for my own sake simply because you were hunting deer. But you should have waited while I begot a child in my beloved wife. You did not have to be so cruel. All God's creatures desire to beget children, for the begetting of life is a blessing for all. What truly wise man would slay a deer who was in the very act of begetting a child? We wanted to beget a religious child. That was the goal of our life, and now you have ruined everything. You took birth in the great Kuru dynasty. The wise Kuru kings never caused suffering or harm to an innocent person. Therefore you have done something that does not befit you. You have committed the cruelest of all acts, something the whole world condemns. What you have

done will not lead you to heaven, nor will it spread your good fame, for it is a most irreligious deed, O ruler of the Bharatas. O Pandu, you know quite well about affairs with women, and you have learned the truth and meaning of the law from our scriptures. O Pandu, you who shine like a god should never have committed such an unholy act! Indeed it is you who are meant to subdue the perpetrators of cruelty, the sinful men who care nothing for civilized life, who seek money and pleasure without regard for the rights or happiness or others. What have you done? O best of kings, you have struck me down, a simple sage who offended no one, who asked nothing from others. I lived in this forest eating roots and wild fruit, always peaceful and kind to all creatures. Hear my words, Pandu! Because you have cruelly slain us, a married couple joined in the act of begetting, I declare that one day when you are helplessly driven by desire, the same act of begetting will most surely bring your life to an end! I am Kindama, a sage of unrivaled austerities. Feeling embarassed among human beings, I took the form of a stag and wandered with the deer in the deep woods, engaging in conjugal affairs with my wife, who took the form of a doe. You will not incur the sin of killing a brahmana, for you did not understand my identity. Nevertheless, you slayed me when I was lost in conjugal desire. You fool! For that sin you must suffer. Indeed, you will suffer the very same fate, for when you go to lie with your dear one, enchanted by desire, in that very situation you will go to the world of the departed! And the lover with whom you lay in your final moment will follow you with great devotion as you fall into the hands of the lord of death, whom all creatures must obey. O wisest of men, as I was hurled into distress, even as I was experiencing such happiness, so will you, at a time of happiness, come to a painful end. Vaisampayana said: Having spoken thus, the griefstricken ascetic lost his life, and in that instant Pandu fell into utter despair.

ADI PARVA - CHAPTER 110

Vaisampayana said: Seeing the young sage pass away, the king was distraught. Agonizing over the the accidental killing of a saintly brahmana, he and his wives lamented as if for their own kin. Pandu said: People like me who lack spiritual advancement, even though born in noble families, come to misfortune by their own foolish activities. They are trapped in the network of their selfish desires. I have heard that my father Vicitravirya, though born to religious parents, became absorbed in sex pleasure and by overindulgence that young king died childless. Therefore, the selfdisciplined and divine sage Dvaipayana begot me in my father's wife. [What a blessed birth was mine!] And yet today my degraded mind became absorbed in evil passion, and I foolishly lost myself in hunting. I am so wicked that even the gods have abandoned me! [I conquered the earth with military strength, but because I did not conquer my own material desires I remained in bondage.] I am determined to seek salvation, for bondage to this world is nothing but a great calamity. Now I shall follow the imperishable path of my father Dvaipayana. I have no doubt. I shall practice the most severe austerities and wander the world alone as a thoughtful mendicant, staying each day beneath the shelter of a single tree. I am going to shave my head and cover my body with dust. I shall live in deserted houses or

simply beneath a tree, and nothing will please or displease me. I shall not lament or rejoice for any material thing. Whether people ridicule or praise me, I shall accept both ridicule and praise equally. I shall not hanker for anything in this mortal world, or flatter any man for his favor. Heat and cold, happiness and distress, victory and defeat---I shall not waver in the face of these worldly dualities, nor will I claim anything to be mine. I will not ridicule or frown upon any creature. I will always be of cheerful countenance and dedicate myself to the spiritual welfare of every living being. I will not commit violence against any life, moving or unmoving, for I shall always look upon all God's creatures as my own beloved kin. I shall treat all living things with equality. Once each day I shall approach two and five families for alms, and if I receive nothing I will simply fast. I will eat very little, and only food that is fit to be offered to the Supreme Lord. Whatever food I obtain, I shall never save for a future meal. Having gone to seven houses, even if I receive nothing I will not go to another house. I will never transgress this rule. Whether I receive food or not, it will be the same to me. I shall undergo this great austerity. If someone chops off one of my arms with an axe and someone else spreads luxurious sandalwood paste on my other arm, I will not wish good fortune to one and bad fortune to the other. I will not behave like one who is eager to live nor like one eager to die. I will not welcome life or death, nor will I hate either of them. I must now completely transcend all those rituals and activities that men perform for material advancement. I shall live like the sages who sit with half-opened eyes, oblivious to the external world. In all situations I will give up sense gratification. Completely renounced and devoted to virtue, I will surely purify myself of my evil deeds. Free of all sins, I will overcome all the traps and pitfalls of this material world. I shall be like the wind, which is controlled by no man. Thus shall I always live, maintaining myself by these principles without anxiety, for adherence to this path will certainly free me from all fear. Never shall I live like a common dog, serving and flattering others so that they will care for my bodily needs. If I tried to enjoy life like that, lacking any dignity, I should deviate from my spiritual principles. Whether honored or dishonored, if a person is so greedy and low-minded that he sells himself to others for material gain, surely he follows the path of ordinary dogs. Vaisampayana said: Speaking thus, King Pandu, deeply agrieved, breathed heavily for a long time. Carefully meeting the eyes of his beloved Kunti and Madri, he told them, "Everyone must be told of the changes in my life. Many people depend on me, so as gently as possible, you must inform the wise Vidura and King Dhrtarastra, my mother, and all our other relatives. Speak to the noble Satyavati and Bhisma, all the priests of the royal family, and the brahmanas, those great souls so strict in their vows who drink the nectar of the gods. Tell all the senior and elderly citizens who have faithfully served us all their lives. Tell them all that Pandu is gone, gone alone to the forest." Hearing of his decision to live in the forest as an ascetic, the women replied with equal determination: "There are other stages of life for married people in which you can perform heavy austerities together with us, your lawful wives. Undoubtedly you will be successful and reach the heavenly abode. Both of us are ready to fix our mind and senses on spiritual life, for we are determined to follow you in this life and the next. We have decided to give up material lust and enjoyment, and we shall undergo serious austerities. O most learned one, O lord of the earth, if you reject us we shall immediately give up our lives, and there is no doubt about it." Pandu said:

If that is what you have both decided, then you may come along, since your proposal is in accord with religious principles. But I warn you, I shall follow my vows strictly, following my father Dvaipayana Vyasa. I am truly going to renounce all domestic comfort and concerns and perform severe austerities. I shall wander in the deep forest, dressed in treebark, nourished on wild fruits, nuts, and roots. I'll sit by the fire, not only in freezing winter but in scorching summer. I shall bathe in the river not only in summer, but in winter as well. I shall wear rags and skins and long matted hair, and my body will grow thin from my meager diet. I shall have to tolerate cold, wind, and heat. Hunger, thirst, and fatigue will be my constant companions. By all these difficult austerities I must conquer and dry up the senses before they conquer me. If my senses overwhelm me, I shall immediately die, and not a glorious death. In all my thoughts and activities spiritual progress will be my only goal. With the fruits of the wilderness, ripened or not, and with my words and thoughts and all that I collect, I shall worship my venerable forefathers and the Supreme Personality of Godhead, whom they adored, and I shall revere the Lord's empowered servants who manage this temporary world. As I wander about the wilderness, I shall never do anything to harm or displease the elderly who have retired to the forest for spiritual liberation. Nor will I disturb my countrymen or any of the simple village-dwellers. I will strictly follow the scriptural injunctions for renounced life in the forest. Indeed, I wish to follow the most severe of those injunctions, until this body is finished and I lie down in peace. Vaisampayana said: Having thus spoken to Kunti and Madri, the great Kuru monarch took off his jeweled crown, medallion, bracelets, and earrings and he offered everything to the saintly brahmanas, including his invaluable wardrobe as well as the wardrobe and jewels of his wives. Pandu then spoke again, this time addressing his followers and personal attendants: "Go to Hastinapura," he said sadly, "and make it known that Pandu, along with his faithful wives, has departed for the forest to live as a mendicant, without worldly riches or pleasure." Hearing these heart-rending words from their beloved lord, Pandu's followers and personal attendants made a terrible cry and sobbed in anguish. Shedding hot tears, they turned away from their monarch and ran to Hastinapura to deliver his final message. When the Kuru leader Dhrtarastra heard from them all that had happened in the deep forest, he could not stop weeping for his younger brother. In the meantime Pandu, the beloved Kuru prince, journeyed with Kunti and Madri to the mountain called Naga-sabha, along the way eating only wild fruits, nuts, and roots. Like sages, they traveled next to Caitraratha and beyond that to Varisena, continuing their trek by crossing over the mighty Himalayan range and traveling up to Gandhamadana. All along the way, Pandu and his women were protected by powerful higher beings such as the mystic Siddhas and liberated sages. Sometimes he stayed on smooth and easy earth, and at times on the steep sides of mountains. He lived at times in hardship and at times with an abundance of natural gifts. Reaching the famous lake of the primeval monarch Indradyumna, he crossed beyond to Hamsakuta and finally arrived at the mountain region called Satasrnga, "Hundred Peaks," where he surrendered fully to the practice of religous austerity.

ADI PARVA - CHAPTER 111

Vaisampayana said:

The mighty Pandu lived for some time in the region of Hundred Peaks, perfectly executing religious austerities. Higher beings like Siddhas and Caranas, who frequented the area, appreciated his noble character and grew quite fond of him. They saw that Pandu was free of false pride, always eager to help others, and completely self-controlled in mind and senses. To some residents of Hundred Peaks he was like a brother, and to others he was a close friend. The senior sages loved him like their son and took care of him in every way. With the blessings of those sages and after long practice, Pandu achieved mastery in his religious austerities and became exactly like a powerful sage versed in the spiritual wisdom of the Vedas. Once on a darkmoon night, the leading sages of Hundred Peaks, so strict in their vows, prepared to leave that place. These great ascetics wished to see Lord Brahma, the creator of the universe, and they were all leaving together. Seeing the sages ready to depart, Pandu said, "O eloquent masters, kindly tell me where you are all going." The sages replied, "There will be a great meeting of saints on the planet of Lord Brahma. The demigods, sages, forefathers, and all the great souls will be there. We are eager to see Lord Brahma, and so we will also journey there." Hearing their words, Pandu at once yearned to go with them and quickly rose up from his seat. Eager to reach the heavenly abode, he prepared to depart with his wives toward the north, but seeing this, the austere sages told him, "We are going very far to the north on our way to Brahma's abode. We'll be ascending Mountain King, the vast Himalayan region. In our previous journeys there, we have seen many lands that are difficult to cross, places where the gods themselves, as well as the Gandharvas and Apsaras, have established exclusive recreational areas. We have seen there the famous gardens of Kuvera, both flat and hilly, the undulating banks of mighty rivers, and impenetrable mountain canyons. "There are lands enroute which are always cold---icy places where no trees, animals, or birds can live. There are vast expanses of inaccessible terrain and zones of such heavy rainfall that even birds cannot cross, what to speak of other animals. Mystic Siddhas and liberated sages like ourselves can make it across, but other than us only the wind goes through that land. How could your two wives possibly travel through Mountain King without collapsing on the way? Those fine ladies are the daughters of kings and are quite unaccustomed to such hardship. We might add that they hardly deserve such pain and trouble. O Bharata king, it is best that you not go." [Hearing the words of the sages whom he so deeply revered, Pandu bowed to their request. But since they were leaving, he revealed to them that which troubled his heart, despite all of his austerities.] Pandu said: O most fortunate sages, authorities say that there is no way to heaven for a childless man. I confess to you all that being childless causes me great anguish. Strapped with four kinds of debts, men are born in this world, for they have dues to pay to the forefathers, the gods, the sages, and to other man---debts by the hundreds and thousands. Knowers of the law have established that a human being who does not acknowledge these debts at the proper time, will not attain to the higher planets. One satisfies the gods by performances of sacrifice, the sages by study and penance, he forefathers by children and sraddha rites, and humankind by kindness. By law, I am freed of my debts to the sages, gods, and humankind, but I still owe a debt to the forefathers, and for this I feel pain, O ascetics rich in austerity. If a man leaves no descendants, then when his body perishes his forefathers also perish. That is a fact. Thus it is to have progeny that noble men take birth in this world. Dear sages, even I was begotten in my father's widow by a great soul. By a similar arrangement, couldn't there be offspring from my wives?

The ascetics said: O virtuous king, you certainly will have beautiful and sinless children, like unto gods. We know it by divine sight. O tiger of men, by your acts you must accomplish what is ordained by providence. An intelligent man, undistracted, enjoys a happy ending. Dear son, since the goal is already in sight, you must simply endeavor, and upon obtaining very qualified children, you will attain to happiness. Vaisampayana said: Hearing these words from the ascetic sages, Pandu absorbed himself in thought, knowing well that because of the brahmana-deer's curse, he could not beget a child. [The sages were gone, but Pandu fixed their words in his mind.] He then spoke to his lawful wife Kunti in a secluded part of the forest, urging that celebrated woman to accept the right and necessary means to to beget children in times of difficulty: "My dear Kunti, to beget good children is the very foundation of society, and thus it is enjoined in the sacred lawbooks. Sober authorities have therefore recognized that to raise good children is sanatana dharma, a perpetual duty for civilized human beings. The performance of sacrifice, charity, and austerity, the careful observation of regulative principles---it is said that even all these will not suffice to sanctify the life of a childless man. "Knowing this well, I clearly see that as a childless man I myself shall not achieve the blessed worlds. This is my constant worry, O sweet-smiling woman. O shy one, due to my immaturity, I was cruel toward the brahmana-deer, and as I ruined his act of begetting, so my power to conceive a child has been ruined by his curse. But in the sight of the law, there are six kinds of sons accepted as legitimate heirs to the family fortune, and six who are not lawful heirs. Please hear of these, Prtha: Of rightful heirs, the first is the father's own child, born of his lawfully wedded wife. In the second case, if a man is impotent and therefore allows his wife to conceive with another qualified man who is acting selflessly, then the child so born is accepted as the son of the mother and her lawful husband. In the third case, the son is begotten by a proper man, paid with a fee by the impotent father. In the fourth instance, after the father's death, a son conceived in the mother by a fit man is a legitimate heir. In the fifth circumstance, a man begets a child with a qualified young maiden according to religious principles. Finally, a child begotten even with an unchaste wife is considered to be one's lawful heir. A child given to another family does not inherit the family property. A child purchased or adopted is in the same category. A young person who approaches a couple and begs them to take care of him is considered the same. The fourth case is a child born from a woman who is already pregnant at the time of her marriage. The fifth case is the brother's son, and the final instance is that of a child whom a man begets in the womb of an unqualified woman who is not his wife. A woman should always try to have a child of the first kind, and if that fails she tries by the second method, or the third, and so on, until she obtains her child. In times of difficulty, a woman should always seek to unite with a superior man. My dear Prtha, learned men know well that raising a good, religious son is the best way to lead a pious life and enjoy all its attendant rewards. The great law-giver Svayambhuva Manu has declared this to be true. He confirms that even if a husband cannot beget with his own seed, he should raise a religious son or daughter. Most respectable wife, that is why I want to send you today to conceive a child with someone who is equal to or better than me, because in this life, I can never beget a child. Kunti, listen to this story of a royal lady named Saradandayani. She was the wife of a powerful

ruler, and when her husband could not give her a child, she was ordered by her family elders to somehow beget a son who could maintain the family tradition. Dear Kunti, one night, when her proper time had come, she bathed herself and went to a major crossroads to find a qualified father. She selected a learned brahmana, perfect in his spiritual practice, and with him lit a sacrificial fire to worship the Supreme Lord. She fasted and performed various sacred rituals to cleanse her mind of lust, and when all these functions were complete, she joined with him in the religious act of conception. That lady begot three sons, headed by Durjaya, who were all great warriors and leaders of men. Similarly, by my order you also, my beautiful and innocent wife, should quickly arrange to conceive a child with a saintly brahmana who is even greater than me in his austerity and dedication to the religious path.

ADI PARVA - CHAPTER 112

Vaisampayana said: Pandu was the world's leader, but for Kunti he was her beloved husband. Hearing his words, she replied as follows to the powerful leader of the Kuru dynasty: "You should never speak to me in that way," she said, looking into his eyes, which appeared to her as beautiful as the silver moon. "You know our sacred principles. It is by those principles that you accepted me as your true and religious wife. O mighty-armed Bharata, you are a hero, and you will beget in me heroic children, in accord with our sacred law. O tiger of a man, I shall go with you to the heavenly abode. O beloved Kuru monarch, come to me, you alone, if we are to have a child. I shall never, even in my mind, approach any man but you. [You say I should approach a man who is better than you,] but what man on earth is better than you? You have such big and beautiful eyes. Now please hear from me, for I shall recite an ancient story, which is well known to Vedic scholars, and which helps us on on the spiritual path. "Long ago there was an earthly king named Vyusitasva, who was utterly devoted to religious principles. So great was this king that he increased the prestige and influence of the famous Puru dynasty. "Once while that great and religious man was performing sacrifice to the Supreme Lord, the demigods, headed by Indra, along with the great sages, came to his ceremony. Indeed, Indra himself became intoxicated by drinking the great supply of Soma, heavenly nectar, which the king's potent sacrifice had produced. And the saintly brahmanas were overwhelmed by the many priceless gifts they received from the great soul Vyusitasva. "My dear husband, Vyusitasva shone forth above all other men, like the mighty sun, which surpasses all creatures as it shines in the cool of early spring. That greatest of monarchs conquered all the kings of the east, north, south, and west, and the middle provinces, exacting taxes from them and bringing them under the control of Vedic law. "Having conquered all other rulers, Vyusitasva was able to perform the Asva-medha sacrifice, and thus he became the powerful emperor of the world, endowed with the strength of ten bull elephants. Those who are learned in the ancient histories sing this song about the great king:

`Vyusitasva conquered this bountiful, water-bounded earth, and he governed all the citizens like a father caring for his own beloved children. He worshiped the Supreme Lord and His empowered representatives with magnificent sacrifices at which he distributed fabulous wealth to the saintly teachers.up6 \chftn rootnote rs20 up6 \chftn These brahmanas were austere by nature and would immediately redistribute their wealth for the benefit of all people. Collecting countless jewels, Vyusitasva stretched out the Soma rites, and produced large quantities of the celestial beverage.' "His wife, O leader of kings, was the most celebrated Kaksivati Bhadra, whose beauty was unrivalled on earth. History tells that they grew very attached to one another. In fact, Vyusitasva became so completely absorbed in sexual affairs with his wife that he was eventually stricken with tuberculosis, and within a short time he passed from this world like the inexorably setting sun. "His poor wife Bhadra, widowed and without child, wailed in agony. Dear Pandu, O tiger among men, hear from me how she cried out to her departed husband: `Most wise and virtuous man,' she wept, `you know that a woman is unfulfilled without a husband and child. A woman who lives without her man does not live at all, for her life is nothing but misery. O fierce leader of warriors, death is better than life for a woman who has lost her beloved husband. I want to go with you. Be merciful and take me with you! I cannot bear to live even a moment without you. Be kind to me, O king, and take me quickly from this place. I will follow along behind you, in good times and bad, and wherever you go, you will never have to wait for me. I shall be your shadow; I shall never leave you and always obey your command. At every moment, I shall act for your pleasure. O beloved lotus-eyed husband, if from now on I cannot have you, then unbearable grief will surely dry up my heart and overwhelm me. " `Surely in some past life, without any kindness or mercy I separated loving companions, and for that sin I have now been separated from you and left to suffer like a sinner in hell. O king, from now on, I do not want to see the lonely face of luxury. I will lie down on a barren mat of kusa grass. It is you alone I long to see, and without you anguish is my only companion. My beautiful husband, O lord of men, I am wretched and helpless. Tears and grief have taken my life. Be kind and show yourself to me!' "As Vyusitasva's wife cried for her husband, praying to him again and again in many piteous ways and tightly clasping his dead body, suddenly an invisible voice spoke to her, `Arise, dear Bhadra, and go now! I shall give you the boon you desire. O Bhadra, let that lovely smile return to your lips, for I shall beget children in you. On the eighth or the fourteenth day of the moon, at your time of fertility, when you have bathed, O shapely woman, lie down with me on your bed.' "At these words, the goddess Bhadra, devoted to her husband and yearning for his child, did exactly as she was instructed. And by contact with her husband's expired body that godly woman gave birth to seven illustrious sons, the three Salva kings and the four Madra monarchs. Similarly, by the strength of your austerities and devotion to God, O noble Bharata, you have the power to beget sons in me, just with your mind.

ADI PARVA - CHAPTER 113

Vaisampayana continued:

Thus addressed by Kunti, King Pandu, who knew the path of virtue, replied to his godly wife in words imbued with that virtue. "Dear Kunti," he began, "King Vyusitasva did indeed accomplish all that you said. My lovely lady, he was like a god on earth. But now I shall explain to you an interesting moral principle. Please hear from me, for it is an ancient rule known to the sages, the great souls who know the sacred law. "Long ago women were not at all restricted, O lovely one. Women were self-reliant in those remote times and could go where they liked and enjoy in their own way. From childhood, fine lady, they were not faithful to their husbands, and yet their behavior was not irreligious, for that was the religious principle of those former days. "Even today those of the animal species follow that ancient rule, without lust or rivalry. [Similarly, the women of those remote times were by nature pure and innocent, free of lust and uncorrupted by their contact with men. Likewise, men were not jealous or possessive with women. It was a golden age of highly advanced human beings. The great sages recognized this purity of the people.] Therefore they honored this liberal law, which is also seen in the Purana scriptures. "Even today, shapely woman, this principle exists among certain of the northern Kurus. It is an eternal rule that is very kind to women. O sweet-smiling one, hear from me in detail why and by whom our current moral code was established in this world, not long ago. We have heard that there was a great sage named Uddalaka whose son was known as Svetaketu, "the sage of the white flag." It is this Svetaketu, according to Vedic authority, who established restrictions on human sexuality. He did so out of anger, my lotus-eyed lady, and I shall tell you how it came about. "Once a brahmana grabbed the hand of Svetaketu's mother in the presence of her husband and ordered her, `Come, let us go, just the two of us!' Svetaketu happened to arrive on the scene, and when he saw his mother being led away as if by force he exploded with rage. Seeing his son Svetaketu so furious, the father, Uddalaka, told him, `My dear son, don't become angry. This brahmana is acting according to the principles of religion. Women of all social orders are unrestricted on the earth. Just as cows and bulls mix freely, so do the creatures of all species and social groups.' "But the sage's son could not tolerate this principle, and he established a moral law for male and female among human beings, but not other creatures. We hear from authorities, O fortunate lady, that since then, that law has been in effect. Svetuketu declared: `From this day on, women who offend their husband by adultery commit a sin equal to killing the embryo in the womb, and their deed shall bring them to grief. A man will surely fall by the very same sin when he offends by adultery a devoted and religious wife. And this very sin will arise for a wife who refuses when her husband enjoins her to have a child.' "O timid one, it was thus Uddalaka's son Svetaketu who, by his spiritual strength, established these moral laws in the olden days. We also hear, O shapely one, that on the order of Saudasa, his wife Madayanti, "the enchantress," went to the sage Vasista, and with the desire to please her husband, that shy woman obtained from the sage a son named Asmaka. O lotus-eyed, you know that I myself was begotten in a similar way by Krsna-dvaipayana so that the Kuru dynasty might flourish. "O faultless lady, considering all these examples, you should carry out my lawful instruction. "Dear daughter of a king, you are so strict in your chaste vow, but whenever a woman comes into her fertile season, she is not to ignore her husband's request. Knowers of the sacred law know this to be the law. At all other times, a woman deserves to make her own decision. The saintly persons recognize this to be the ancient rule. O daughter of a king, that which a husband says to his wife, be it traditional or unusual, must be done. Knowers of the law

understand this principle. And it is especially the case when the husband hankers for a son, yet has lost his own power of begettting. Dear princess of faultless limbs, that is my situation, and you know how I yearn to see my son. "Good woman, I cup my red nailed hands like lotus petals, and placing them on my head in supplication, I beseech your mercy. O lovely-tressed lady, at my behest approach a brahmana who is greater than me in his vows and austerity and beget sons endowed with every noble quality. With your help, broad woman, I will surely go to the blessed land reserved for the fathers of good sons." Determined to help her husband and to please him, that lovely woman of tapering thighs then replied to her Pandu, who had conquered the cities of all impious kings: "While living as a young girl in my father's house, I was engaged in serving the respected guests who came to our kingdom. Once I received the fierce brahmana Durvasa, who is so strict in his vows. Durvasa possesses frightening power and is extremely dangerous when displeased. It is moreover most difficult to understand what will please or displease him. I made every possible effort to serve him nicely, and at last that strict seer was satisfied. He gave me a boon and revealed a set of mantras invested with mystic power, and he said this to me, `Whatever demigod you care to summon with this mantra, he will certainly come under your control, willing or unwilling.' O Bharata, that brahmana thus spoke when I was still in my father's house. His words are true, and the time has come. O mighty, saintly king, with your permission, I shall summon a god with this mantra so that we may have a child. You know best what is right and true. Tell me, which god shall I summon? Know that I simply await your permission, for I am determined to carry out this mission. Pandu said: This very day, O statuesque woman, you must act, and by the rule! Bring to you the god Dharma, good lady, for he among all the gods is devoted to virtue. Dharma would never join us in this endeavor, were it unjust or evil. O statuesque lady, thus the world will conclude, "This act was lawful." Our little son will undoubtedly be the very image of justice for the Kurus. When he is given to us by Dharma, the lord of justice, his mind will never delight in adharma, injustice. Therefore, making dharma, virtue, our first priority, you must concentrate, sweet-smiling one. With reverence and mystic mantra, seek the blessings of Dharma. Vaisampayana said: When Kunti was thus addressed by her husband, that excellent woman replied, "So be it!" She offered him her heartfelt obeisances and with his permission, respectfully circumambulated him.

ADI PARVA - CHAPTER 114

Vaisampayana said: My dear King Janamejaya, after a year of pregnancy, Dhrtarastra's wife Gandhari still had not given birth to a child. At that time Kunti summoned the unfailing Dharma so that she herself could become pregnant. Kunti quickly offered an oblation to Dharma and carefully chanted the mantra given to her years ago by Durvasa Muni. Joining with Dharma, who appeared in his true form as a devoted servant of the Lord, the statuesque princess obtained as her son the best of all that breathe.

Exactly at noon, at a most auspcious moment, when the moon is especially benevolent and the stars foretell pious victory, Kunti gave birth to a son of glorious fame. As soon as he was born, an invisible voice spoke from the heavens: "Among all who faithfully follow the laws of God, this child is undoubtedly the best. The first-born son of Pandu will be known as Yudhisthira, "steady in battle," and his fame as a monarch will spread throughout the universe. Fully endowed is he with fame, strength, and kindness." Having obtained a virtuous child as his first son, Pandu again approached Kunti and said, "It is said that a ksatriya king is pre-eminent in strength. [Our sons will be leaders, and they must have ideal qualities.] Therefore, choose for your boon a son who is the strongest of all men." Being so instructed by her husband, Kunti summoned the mighty wind-god, Vayu, and from him was born a mighty-armed son named Bhima, "the dreadful one," for he would act with terrifying power. Indeed, Bhima's surpassing strength would never fail, and at his birth a heavenly voice declared, "Of all mighty men, the mightiest has now taken birth." Indeed soon after his birth, a most amazing incident took place. Still an infant, Bhima once fell from his mother's lAdi Parva - Chapter and with his tender limbs pulverized masses of solid stone. On the tenth day after his birth, Kunti had taken her son to a charming lake to bathe him. After bathing him, she went to visit various religious shrines in the area to obtain blessings on her baby. Just as Kunti reached the foot of a mountain and stopped to rest, a huge tiger suddenly emerged from a mountain cave and rushed with deadly speed toward the helpless mother and child. Pandu had been keenly watching his wife as she walked toward the mountain. He always carried his bow and arrows in order to protect his family in the dangerous jungle. As the huge tiger rushed to kill, Pandu, with the prowess of the gods, pulled back his handsome bow and pierced the tiger's body with three deadly arrows. Lunging back into its cave, the mortally wounded beast filled the cavern with his awful roars. When the tiger attacked, Kunti had jumped up in terror, forgetting that her child slept peacefully on her lap. The infant Bhima fell from her lAdi Parva - Chapter and began to role down the slope. He struck the stone mountain with the strength of thunderbolts hurled by mighty Indra. Indeed as Bhima bounced down the slope, solid stone shattered into hundreds of pieces. Seeing his beloved son fall from his mother's lap, Pandu had come running, but when he beheld the shattered stone he was struck with awe. On the very day that Bhima was born, O lord of the abundant earth, Duryodhana also was born. Soon after Vrkodara's birth Pandu again began to desire another son. "How can I have another excellent son," he thought, "a son who will be most exalted in this world? Success in life depends both on God's blessings and our own honest endeavor. If we carefully follow the laws of God and act at the proper time, surely we can obtain His blessings. "We have heard that among the demigods who manage our world, Indra is the chief. He is said to possess immeasureable strength, courage, nobility, and splendor. [Surely Indra could give us the greatest son of all.] I shall make a special effort to satisfy Indra by performing austerities, and I shall thus obtain a mighty son. Indeed Indra will give a most exalted son. Yes, I shall perform very difficult austerities with my body, mind, and speech [to convince mighty Indra of our sincerity]." Pandu discussed his plan with the great sages and he then instructed Kunti to observe an auspicious vow for one year. And with utmost concentration, Pandu underwent a grueling austerity, standing on one leg without rest from sunrise to sunset, determined to gain the favor of Lord Indra, the chief of the thirty principle demigods. After a long time, O Bharata, Indra addressed the virtuous Kuru king: "I shall give you a son who will be celebrated throughout the universe. That excellent child will fulfill the mission of the gods, the brahmanas, and his

own loved ones, for I shall give unto you the first of sons, and he will vanquish all who oppose him." Hearing these words from Lord Indra, and keeping them in his mind, the noble Pandu said to Kunti, "O sweet-smiling wife, we have received the mercy of the king of gods. O shapely wife, call him now and beget a son who contains all the fire and might of the warrior race, a great soul who will be strict in moral principles, brilliant as the sun, invincible in battle, dynamic, and exceedingly wondrous to behold." At these words, that illustrious lady called Indra, and the king of gods came to her and begot Arjuna. As soon as the child, was born an invisible voice spoke out in such deep, clear tones that the heavens resounded with the message: "O Kunti, this child shall bring glory to your name, for he will be as invincible as his mighty father, Indra. Indeed, his power and courage will equal that of kings like Kartavirya and Sibi. "Just as the Supreme Lord Visnu gave ever-increasing pleasure to His mother Aditi [when He advented as Vamana], similarly your son Arjuna, who is like Visnu Himself, will increase your happiness more and more. He will subude Madra warriors, along with the Kekayas and the warriors of Cedi, Kasi, and Karusa, and thus he will establish the authority of the Kuru dynasty. By the strength of his arms, the god of fire will be fully satisfied by consuming all the creatures of the Khandava forest. "This powerful leader of his people will heroically conquer the regional rulers of the earth and then with his brothers perform three great religious sacrifices. O Kunti, your son will be fierce in battle like Parasurama himself, and his deeds as glorious as those of primeval Visnu. Arjuna will be the very best of heroes, and none will defeat him, for he will secure unto himself the most advanced celestial weapons. Thus this best of men will bring back the glory and opulence of his dynasty." Resting in the maternity room, Kunti heard these most extraordinary words which Vayu himself vibrated in the sky. Hearing these loud declarations, the greatest joy arose among the learned ascetics of Hundred Peaks. And so Lord Indra himself, with all the demigods, great sages, and other denizens of heaven, began to celebrate the birth of his earthly son. Celestial drums sounded forth, and a joyful tumult filled the skies. Showers of flowers floated to earth from the heavenly abodes as communities of demigods and godly beings, shouting congratulations, gathered to honor the exalted son of Prtha. There were the celestial serpent sons of Kadru, and great birds owing their lineage to Vinata; the Gandharvas, Apsaras, all the lords of creatures, and the seven great sages; and seers like Bharadvaja, Kasyapa, Gautama, Visvamitra, Jamadagni, Vasista, and he who rises when the great light-maker sets. And Atri, the godly sage, came too. There was Marici, Angira, Pulastya, Pulaha, Kratu, and Daksa, progenitor of many creatures. Adorned in celestial garlands and garments, with jewels and all kinds of adornments, Apsara maidens sang and danced in honor of the frightening warrior, Arjuna. And the Gandharvas, led by handsome Tumburu, loudly sang his glory. Among them were Bhimasena, Ugrasena, Urnayu, Anagha, Gopati, and Dhrtarastra, and Suryavarca as the seventh; also Yugapa, Trnapa, Karsni, Nandi, and Citraratha; Salisira was the thirteenth, Parjanya the fourteenth; the fifteenth was Kali, and the sixteenth Narada; there was Sad, Brhad, Brhaka, and the celebrated Karala; Brahmacari, Bahuguna, and Suparna, of wide fame; Visvavasu, Bhumanyu, Sucandra, as the tenth, and also the illustrious Haha and Huhu, who are gifted with the sweetest of songs. These were the godly Gandharvas who there sang to the best of men. With wide-open eyes and all kinds of jewels and adornments, the most fortunate Apsaras joyfully danced and lifted their voices in song. Their names were Anuna, Anavadya,

Priyamukhya, Gunavara, and Adrika; also Saci, Misrakesi, and Alambusa; Marici, Sucika, Vidyutparna, Tilottama, Agnika, Laksana, Ksema, Devi, Rambha, and Manorama; Asita, Subahu, Supriya, Suvapu, Pundarika, Sugandha, Suratha, and Pramathini; Kamya and Saradvati--- all danced there in groups; Menaka, Sahajanya, Parnika, and Punjikasthala; Kratusthala, Ghrtaci, Visvaci, and Purvacitti; the renowned Umloca and Pramloca completed a group of ten, with Urvasi as the eleventh, and these maidens sang with wide and lovely eyes. All the Adityas were there, glowing like the flames of a fire: Dhata, Aryama, Mitra, Varuna, Amsa, Bhaga, Indra, Vivasvan, Pusa, Tvasta, Savita, Parjanya, and Lord Visnu. Situated in the sky, they heightened the glories of the son of Pandu. Also present were Mrgavyadha, Sarva, the renowned Nirrti, Aja Ekapad, Ahi, Budhnya, and Pinaki, burner of foes. O Lord of the earth, there was Dahana, Isvara, Kapali, Sthanu, and Lord Bhava and the Rudras. Attending all around were the twin Asvins, the eight Vasus, the mighty Marut wind-gods, the Visvedevas, and the Sadhyas. Karkotaka, Sesa, Vasuki the serpent, Kacchapa, Apakunda, and the large serpent Taksaka---these and many other serpents, endowed with fiery strength and terrible anger, all came and participated in the festivities. The sons of Vinata were present there: Tarksya, Aristanemi, Garuda, Asitadhvaja, Aruna, and Aruni. Seeing this great wonder, all the exalted sages of Hundred Peaks were astonished, and they showed even greater affection and admiration for the sons of Pandu. Pandu himself happily worshiped the Supreme Lord and His appointed representatives. Pleased with his worship, the demigods then addressed that best of kings: "By the mercy of the Supreme Lord, acting through his empowered demigod agents, Justice himself has taken birth as your first son, Yudhisthira; the mighty Wind has appeared as your powerful son Bhima, who will always crush the wicked; and now by the mercy of Indra, Arjuna has appeared as your son, endowed with all the potency of Lord Indra. Surely there is none more pious than you, for the gods themselves have become the fathers of your children. You are free of your debt to the forefathers, and you willl attain the heavenly abode, for the merit of piety is yours to enjoy." Having thus spoken, all the demigods departed as they had come. King Pandu, overjoyed by his blessings, was still not satiated, but rather felt encouraged to pursue further his intense yearning for exalted children. Again, therefore, the illustrious monarch requested his lovely and shapely wife Kunti to beget a child, but this time Kunti adamantly refused and spoke the following words: "Even in times of crisis, authorities do not allow a woman to approach four different men. If I approach another man, I shall certainly become a fallen woman. A fifth time and I would become an ordinary harlot. Pandu, you speak like a madman. How can you think to violate my honor like this for the sake of another son, knowing as you do our religious principles? We should remember those principles!" "Yes," said Pandu, "you are right. The religious principle is exactly as you've stated it."

ADI PARVA - CHAPTER 115

Vaisampayana continued: After Kunti and Gandhari gave birth to their children, the lovely Madri, daughter of the Madra king, approached her husband, Pandu, in a secluded place and spoke these words: "I have no complaint against you, even if you have treated me unfairly. I have always taken the

inferior role, though by right I was to be honored. Nor was I unhappy or jealous when I heard that Gandhari gave birth to a hunred sons. But allow me to tell you what makes me very, very unhappy. Although I am equal to these women, yet I have no children! It is our good fortune that Kunti has given you sons to preserve your family line. If she could possibly arrange for me to give you sons also, this would be the greatest blessing for me and good for you as well. Because of my natural rivalry with Kunti, I cannot bring myself to ask her, but if you are in any way pleased with me after all these years you should personally convince her." Pandu said: My dear Madri, you know that the desire for children is ever turning in my heart. I dared not ask you to do this because I was not certain whether you would be pleased with the idea or not. But now that I know your feelings, I accept personal responsibility to do this for you. I'm sure that Kunti will carry out my instruction. Vaisampayana said: Thereafter Pandu again spoke to Kunti in a secluded place and told her, "You must act to preserve my family and bring happiness to the world. You are a good woman, and now, out of your love for me, you must carry out a supreme act of goodness so that I and our forefathers never lose the holy Pinda. For the sake of your good name and glory, perform this difficult task. Even after achieving sovereignity, Lord Indra performed sacrifices, seeking a good reputation. O lovely lady, so do the twice-born knowers of mantras yet undertake grueling austerities and wait upon their gurus for the sake of a good name and glory. Likewise all the saintly seers, brahmanas, and ascetics underwent difficult tasks, large and small, for the sake of true glory. O faultless woman, with the boat of your boon, it is you who must take Madri across the river of her grief. Share the gift of progeny and attain to the highest glory." Thus addressed, Kunti at once spoke to Madri, "You must think of a deity, one time, and he will undoubtedly bestow on you a child with qualities similar to his own." Hearing these words, Madri began to carefully consider the matter, until finally her mind settled on the twin Asvins, the handsome physicians of the heavenly planets. Kunti then faithfully chanted her powerful mantra, and the twin gods came at once and begot in Madri a set of twins. Madri's two sons, unequalled in their beauty, became known in this world as Nakula and Sahadeva. As with Pandu's other children, an invisible voice announced their glorious birth: "These two boys will surpass all orthers in their beauty, strength, and kindness. Indeed, they are blessed with extraordinary splendor, stamina, beauty, and wealth." As these noble Kuru princes were born to Pandu, each one year after the other, the joyful brahmanas bestowed the names: the eldest they called Yudhisthira; the middle son of Kunti, Bhimasena; the third, Arjuna; and they declared the eldest twin of Madri to be Nakula, and the younger Sahadeva. All five possessed great nobility, stamina, courage, strength, and daring. Seeing that his sons were as handsome as gods and very powerful, the monarch rejoiced, and the greatest happiness was his. And the five Pandava boys were loved by all the sages who dwelled in Hundred Peaks, and by all their saintly wives. Then Pandu again spoke to Kunti, requesting that Madri be allowed to use the special mantra again. As they sat alone together, the chaste Prtha replied, "I invoked the mantra only once on her behalf, and yet she obtained two children. Somehow I feel cheated by that. I fear that Madri will surpass me. I am sorry, but that is the nature of women. I was so foolish. I didn't know that by calling two gods it was possible to get two sons at once. Therefore, I should not be ordered by you to do this. Please give me that benediction." [Pandu agreed.] Thus all five God-given sons were born to King Pandu. Each of them possessed great strength, all would be glorified for their heroic deeds, and all would increase the prosperity and influence of the Kuru dynasty. Their bodies were marked with auspicious

signs, and they were as agreeable to the sight as the placid moon. Proud as lions, they possessed deadly skills with the bow and arrow. They walked with the confident gait of lions, and their necks were as strong as a lion's. They were the natural leaders of society, and as they grew to maturity their heroic deeds revealed their godly origins. Growing up in the holy Himalaya range, the five constantly amazed the saints who resided there with them. In fact, both the five Pandavas and the hundred sons of Dhrtarastra grew quickly, like lotus flowers quickly rising up in clear waters. As soon as the sons of Pandu came into this world, the ascetic inhabitants of Hundred Peaks immediately accepted them within their community, treating them as if they were their own children. Meanwhile, the members of the Vrsni dynasty, headed by Vasudeva, discussed among themselves as follows: "Frightened by a brahmana's curse, Pandu journeyed to Hundred Peaks and there became an ascetic, dwelling with the sages. He has lived on forest vegetables, roots, and fruits, performed austerities, carefully controlled his senses, and fully devoted himself to mystic meditation on the form of the Lord within the heart. So has the king lived." [The Vrsni leader, Vasudeva, was Kunti's brother and Pandu's brother-in-law.] And the many Vrsni warriors, with their friends and allies, shared a great love for Pandu, so much that as they heard and discussed the news of his condition, their hearts were torn by grief. "When will we hear good news about Pandu?" they lamented. Even as the Vrsnis and their friends were thus grieving, they heard that [Pandu, despite the brahmana's curse] had become the father of worthy sons, all of them were filled with joy. Celebrating among themselves, they spoke these words to Vasudeva, "The mighty sons of Pandu must not be deprived of the proper religious ceremonies. O Vasudeva, you ever seek their welfare and affection. Send the royal priest to them!" "So be it!" said Vasudeva, and he sent the royal priest, together with many gifts appropriate for young boys. Remembering Kunti and Madri, he also sent cows, gold, and silver, and he dispatched servants, maidservants, and gifts for the home. When all these gifts were ready, the priest took them and departed. When King Pandu, who had conquered the cities of his enemies, saw that the royal priest Kasyapa, the best of brahmanas, had come to them in the forest, he received him with full honor, strictly observing the protocol. Kunti and Madri were joyous, and they praised Vasudeva. Pandu then had the priest perform all the religious rites for the birth of his sons, and Kasyapa did all that was required and all that was beneficial. He cut the hair of those illustrious princes, whose gaze was as fearless as that of a bull. He initiated them as serious students of the Vedic science, and they excelled in their studies.

ADI PARVA - CHAPTER 116

Vaisampayan continued: Then, watching his five beautiful sons grow up in the great Himalaya forests, Pandu rejoiced, and he protected the boys with his own powerful hands. Once, at the height of spring when the forest was ablaze with colorful new blossoms, King Pandu began to wander about the woods with his faithful wife Madri. So lovely and sensuous was that forest that it could enchant the mind of any creature. The lovely forest was alive with the fruits and flowers of blossoming coral and palm trees, glorybowers, mango, and heavenly campaka. The colorful scenery sparkled with cooling

springs, rivers, and lotus-filled lakes, and as Pandu contemplated the forest, mind-meddling Cupid arose in his heart. Madri was dressed in bright garments. She saw Pandu sporting there like a demigod, his handsome face bright with affection, and she followed behind him. Pandu observed his youthful wife walking along in her thin dress, and his desire now grew like a fire that flames up from the depths of its fuel. Alone with Madri in that secluded dale, Pandu saw the same fire burn in Madri's heart, and as he peered into her lovely eyes he could no longer control his desire, for it had taken over his very life. In that secluded forest the monarch pressed down his wife by force. The goddess writhed and struggled with all her strength to stop him, but desire had already possessed him, and Pandu remembered nothing of the curse as by force he went upon Madri in the act of love. As if to end his life, the great Kuru monarch, throwing off his long fear of the curse, fell under the sway of mind-churning Cupid and went upon his beloved by force. [God is said to be the force of time which carries away all things in this world.] Destiny, as revealed through time, so harassed Pandu'ss senses and bewildered his intelligence, that he lost his reason, and even his ordinary awareness. O Kuru child, even as he united with his wife, that most virtuous king was joined to the inexorable workings of time. Tightly embracing the unfeeling king, Madri wailed in agony. Again and again her tormented cries pierced the forest sky until Kunti came running with all five boys to see what was wrong. As they came near the fallen king, Madri cried out to Kunti, "Come here alone! The children must stay where they are!" Hearing these words, Kunti held the children back and proceeded alone. [Knowing intuitively what had happened,] she moaned to herself: "My life is over! My life is finished!" Then she saw Pandu and Madri lying on the ground, and every one of Kunti's limbs was siezed with sorrow, and she wailed in pain. "I always protected him!" she sobbed, "and he was a self-realized soul, in full control of himself. O Pandu, you knew that the forest brahmana had cursed you. How could you violate the curse?" [Trembling with pain, Kunti turned to Madri.] "You of all people, Madri, were meant to protect the king. How could you lust for him in this secluded forest? The poor king was always worried about the curse. How could he be so agitated with desire that he would came to you in a secluded place? O Madri, you are blessed; you are far more fortunate than I. You have seen Pandu's face in his rapture of desire." Madri said: The king was allured by me, but I tried again and again to stop him. But he would not turn back, as if he himself would make the brahmana's words come true." Kunti said: I am the oldest of his religious wives, and if our years of faithful service are to bear fruit, then the first reward is for the eldest. Do not turn me back, Madri, from that which must come to be. I am going to follow our lord who has now passed way. You should rise now! You can let go of him, [for I shall die with Pandu on the funeral pyre.] Take care of these children! Madri said: I must follow my husband, for he will not return. My desires for him were not satisfied. As my senior, please let me do it! The great Bharata king was approaching me with desire at the moment of his death. How could I thwart his love, even in the halls of Yamaraja? And were I to remain in this world, Kunti, I could not treat your children like my own. I will act out my real character and thus, noble lady, evil would truly lay hands on me. Therefore, Kunti, you

must take care of my boys like your sons, for you can actually do it. After all, the king was longing for me when he passed away. My body is to be burned on the funeral pyre along with that of the king. The bodies must be completely covered. O noble woman, do me this kindness! Be careful, and do what is best for the children! I see nothing else to be said. Vaisampayana said: Pandu was the best of men, and the daughter of the Madra king loved him with a sacred vow. Now that famous woman hurriedly mounted his funeral pyre.

ADI PARVA - CHAPTER 117

Vaisampayana continued: The great and godly sages performed the avabhrtha bath to conclude the funeral rites for Pandu. Thereafter they came together and took counsel. "King Pandu gave up his kingdom and country and came here to undertake austerities under the shelter of the ascetics. That noble soul, that great ascetic, has now left his young sons and wife under our care and has gone to the spiritual world." The ascetics of Sata-srnga, kind and self-realized men dedicated to the welfare of all creatures, placed the interest of Pandu's sons before their own and decided to leave their peaceful forest retreat and escort Pandu's family back to Hastinapura, the capital, and entrust them to Bhisma and Dhrtarastra. Taking the remains of his body, and of Madri's, the ascetics departed immediately with Pandu's wife and sons. Kunti was joyful by nature, and although she faced a long journey, as an affectionate mother she thought about her children and the long road seemed very short. Before much time had passed she found herself once again in Kuru-jangala, the country of the Kurus. The illustrious lady approached the capital and arrived at the city gate known as Vardhamana. When the city folk heard that thousands of Caranas and learned sages had arrived, they were filled with wonder. As soon as the sun rose, the men of the city, accompanied by their wives, went out to see the ascetics, eager to receive their distinguished guests according to the generous principles of sacred law. Delegations of women and warriors rode out on crowds of vehicles, along with brahmana men and their wives. Similarly, groups of merchants and workers poured out of the city, and in the midst of the mighty tumult, not a single person was jealous or disturbed, for all the citizens were spiritually minded people. So too Bhisma, son of Santanu, Somadatta Bahlika, Dhrtarastra (the saintly king who had served with the eye of wisdom in Pandu's absence), and Vidura all came in person. Pandu's famous mother, Ambalika, accompanied by godly Satyavati, and Gandhari and all the women of the royal palace all came out together. The sons and heirs of Dhrtarastra, headed by Duryodhana, well-adorned with colorful ornaments, and numbering one hunred, came to greet the sages. All bowed their heads to the ground before the host of illustrious sages, and all the Kauravas, together with their royal priests, seated themselves near the sages. In the same manner the capital residents and country folk bowed to the sages, touching their heads to the ground, and sat near the Kauravas. Seeing thatthe mass of people were sitting in complete silence, Bhisma then respectfully offered the kingdom and country to the great sages. The oldest ascetic, with his matted locks

and deerskin, stood up, and knowing the feelings of the other sages, the mighty seer said, "He who was heir to the Kauravya throne, the ruler of men named Pandu, renounced pleasure and property and went hither to Hundred Peaks. He lived a life of celibacy, with high spiritual motives, and so this son of his, Yudhisthira, was begotten by Dharma himself, the god of justice! Similarly, the wind-god gave to that great soul and king a very powerful son named Bhima, who is most distinguished among powerful men. Lord Indra begot in Kunti this boy Arjuna, whose bold prowess lies in his dedication to the highest truth. It is his glory that he will defeat all the bow-wielding warriors of the world. And Madri begot twin sons by the twin Asvin gods. Her two sons, the very pride of the Kuru dynasty, are the young boys standing here with bow and arrows, tigers among men. "Thus while living in the forest, constantly devoted to the religious path, the illustrious Pandu has again raised up and exalted the family of his forefathers. Seeing his sons take birth, grow, and flourish, and seeing them learn their Vedic lessons, he felt happiness and love ever swell in his heart. Yet even as he walked the path of the saints, and obtained the gift of good sons, Pandu passed away to the blessed land of his fathers seventeen days ago. "Knowing him to be on the funeral pyre, a sacred offering in the mouth of the holy flame, Madri too entered the fire, rejecting her own mortal life. She is with him now, having followed him to his world. Whatever is to be done for her soul and his, let it be done at once! "Here are the remains of their bodies, and here are their excellent sons. Let these courageous young men and their mother be received with ceremony, honor, and kindness, and when the rites for the departed are done, may he who knew everything of virtue and justice, he who raised up the Kuru nation, may the illustrious Pandu receive the sacred oblations offered to the departed fathers." Having spoken thus to the Kurus, the sages, together with the Caranas and Guhyakas, instantly vanished before the very eyes of the Kurus. Seeing the multitude of sages and perfected mystics vanish like a magical Gandharva city-in-the-sky, the people were struck with the greatest of wonder. AP118 King Dhrtarastra said: Vidura, arrange all the funeral rites for Pandu and see that they are worthy of a king, for he was a lion among kings. And take special care for Madri. On behalf of Pandu and Madri, give presents of animals, garments, jewels, and different valuables to anyone in need, and as much as they need. Kunti always honors her superiors, so now following her example, you must honor Madri. Her body must be so well covered that even the Wind and Sun cannot see her. May we not grieve over Pandu, but rather rejoice in his praises, for he was a glorious leader of men, who lives in his five heroic sons, who were born like sons of the gods. Sri Vaisampayana said: "So be it," said Vidura to his brother, and together with Bhisma, he arranged all the sacraments for Pandu in a most discreet area. The royal priests quickly brought from the city blazing sacred fires headed by the Ajyahoma. They adorned his bier with all the best scents and garlands of the season, and covered it with cloth on all sides, and it shone with the finest garlands, fabrics, and valuable jewels. His relatives, close friends, and royal ministers stood near in prayerful attendance on the departed one, and when the lion among kings was placed in an exquisitely adorned vehicle drawn by an honor guard of men, they took him away, fully covered, with Madri at his side. The beautiful scene was enhanced by the the royal white umbrella, white yak-tail fans, and the stirring sounds of all kinds of instruments. Men by the

hundreds carried heaps of jewels by the hundreds and distributed them to those in need on behalf of Pandu, so that his charity might speed him to a godly destination. Then for Pandu's sake, they brought (for distribution) large and shining white umbrellas and beautiful garments. White robed sacrifial priests poured oblations into the flaming sacred fires that moved along in front of the funeral wagon. Teachers, rulers, merchants, and workers, by the thousands, sobbing and stricken with grief, followed their fallen king. "He has left us," they cried, "placing us in unending grief. The greatest protector no longer protects us. Where will our monarch go now?" Crying out in grief, all the Pandavas, with Bhisma and Vidura, set down, in a lovely corner of the forest on the bank of the Ganges, the funeral bier of Madri and Pandu, the lion of kings, ever truthful, and ever victorious. Then when his body had been adorned with all the finest scents, annointed with the purest yellow sandalwood, and bathed with the finest bath oils, they quickly sprinkled it with water from golden pots and then spread on the finest white sandalwood paste, and Tunga juice mixed with aloe. Then they wrapped him up in sparkling white cloth produced in his own country. Covered by the cloth, that leader of men appeared as if still living, and he shone even as he lay in his most valuable bed, which was worthy of such a tiger among men. The sacrificial priests, learned in the rituals for the departed, then gave their permission, and the bodies of the king and Madri, annointed with ghee, finely adorned and scented with very fragrant sandalwood mixed with tunga, padmaka, and many other costly fragrances, were set ablaze. Seeing the two bodies on fire, Pandu's mother cried out, "My son! O God, my son!" and stunned with grief, suddenly collapsed onto the earth. Seeing her fallen in such agony, all the capital residents and the countryfolk cried out at once with heart-rending sounds, for they loved the king, and the sight of his mother tore at their souls. Joining mankind, all the creatures, even the poor animals, let out their anguished cries, as if their lives were leaving them. Bhisma, son of Santanu, the broad-minded Vidura, and all of the Kauravas wailed from the depths of their grief. Then Bhisma, Vidura, King Dhrtarastra, their relatives, and all the Kuru women made the offering of sacred water for the departed. O king, when the sons of Pandu had made their offering of sacred water and were pale and drawn from lamentation, all the government officials, themselves lamenting, surrounded the boys. That night, the young sons of Pandu simply lay down and slept there on the bare earth, and all the citizens, headed by the brahmanas, did not return to their homes; they lay there with them on the empty ground. For twelve nights the entire city, down to the little children, remained there with the Pandavas. There was no pleasure, nor did anyone feel sound or healthy, nor was there joy in a single heart.

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Sri Vaisampayana said: Then Vidura, King Dhrtarastra, Bhisma, and the rest of the family offered Pandu the sacred offering of food and nectar meant for the departed. They fed the Kuru people and the qualified brahmanas by the thousands, giving to the very best brahmanas excellent villages and heaps of jewels. When the Pandavas, the pride of the Bharata line, had cleansed themselves and put on new garments, the citizens took them along and entered the city of Hastinapura. Constantly grieving for the departed Bharata chief, the capital residents and countryfolk all felt as if their own friend and kin had died.

At the completion of the sraddha ceremony for the departed, Vyasadeva, seeing the people bewildered with grief, and his own mother Satyavati agonizing over the loss, he said to his mother, "The happy times are passed, and dreaded times are coming quickly upon us. Now each new day will bring greater sin, for the earth has lost her innocent youth. Utterly infested with delusion, crowded and choking with hypocrisy, a terrible age is coming, and it will be the ruin of religion, sacrifice, and ideal conduct. "You must go now. Take up the life of renunciation by linking yourself with God, and live in the forest with the ascetics. I do not want you to see the tragic devastation of your dynasty." "So be it," she said, in complete agreement with her son. Satyavati then entered the quarters of her daughter-in-law and said, "Ambika, we have heard that the Bharata men, with their relatives and grandsons, will all perish, and it will happen by the wicked counsel of your son, Dhrtarastra. Let us take your sister, who is tortured with grief over the death of her son Pandu, and if you think it is all right, let us go to the forest and seek the blessings of the Supreme Lord." "So be it," replied Ambika. O Bharata king, ever true to her vows, Satyavati then received final permission from her stepson Bhisma, and taking her two daughters-in-law with her, she went to the forest. O best of the Bharatas, living in the forest, those godly women performed the most difficult and frightening austerities, and giving up their mortal bodies, they all achieved the highest spiritual perfection. The Pandavas, living in their father's house, were trained in all the Vedic reformatory ceremonies meant to sanctify human life, and they steadily grew, enjoying all the pleasures of a princely life. In their father's house, they played with the sons of Dhrtarastra, and in all the games that children play, the Pandavas excelled their cousins. In racing, hitting a target, eating, and raising dust, Bhimasena soundly defeated all the sons of Dhrtarastra. He would joyfully grab them by the tufts of hair above their ears as they played, and holding their heads down, the Pandava boy would have them fight one another. All the sons of Dhrtarastra were very powerful boys, trained and destined to be fighters and kings, but Vrkodara, Bhima, all alone, would push and defeat them all, with little trouble, even though they numbered 101. With his great strength, he would grab them by their legs, pull them down, and drag them yelling on the ground, scraping their knees, heads, and faces. Playing in the water, he would embrace ten of them with his arms, remain submerged in the water until they were almost drowning, and then release them. When they would climb a tree to collect fruits, Bhima would strike the tree with his foot and make it shake. When the tree was struck so forcefully by Bhima, the dizzy boys immediately slipped and fell down with their armfuls of fruit. In combat, in racing, in drills and gymnastics, the boys could never win against Bhima, though they tried to defeat him. Although Bhima always competed with the sons of Dhrtarastra, he had no desire to hurt his cousins. Rather, he acted with the natural enthusiasm of a young boy. But his cousins developed a terrible hatred for him, which he in no way felt toward them. Observing that Bhimasena was becoming most renowned for his strength, one fierce warrior son of Dhrtarastra began to show a wicked attitude toward Pandu's second son. Turning away from virtue, this son of Dhrtarastra began to contemplate evil deeds. So deluded was he by greed for power, that a sinful mind arose in him. "Bhima is the mightiest of men, and since I cannot kill him fairly, I will destroy by trickery the middle son of Kunti and Pandu. Then, by capturing and locking up by force his older brother Yudhisthira, and his younger brother Arjuna, I shall rule the earth and all its riches." Having made up his mind, that sinful man named Duryodhana began to constantly look for opportunities to assasinate the great soul Bhimasena.

Then, to engage in water sports, O Bharata, Duryodhana had large and colorful cloth tents erected on a bank of the Ganges near Pramana-koti. All the cousins went there, and when their play was finished, they put on fresh clothes and attractive jewelry and silently enjoyed heaping plates of sumptuous food that satisfied all one's desires. When day was done, the Kuru princes, exhausted from a long day of sports, eagerly entered their tents to rest. Having won all the contests and games, even mighty Bhima was fatigued. That powerful prince had carried all the other boys during their games within the water. Eager to bed down for the night, he climbed up on the raised earth where their tents were built, and slept on the fertile land of Pramanakoti. Tired, and dizzy from drinking, O king, the son of Pandu, dressed in white cloth, slept unmoving like a dead body. Duryodhana then silently approached Bhima in the black of night and bound him up with strong cords made from crawling plants. He pushed him off the camping plateau down into the deep water below as it rushed by with fearful force, like that of Bhima himself. Waking up within the rushing waves of the Ganges, the son of Kunti, the best of fighters, snapped apart the binding cords, and climbed out of the water. Another time, while Bhima slept, Duryodhana brought highly venemous serpents, with sharp fangs and furious mood, and had them bite deeply into all of the weak and mortal parts of Bhima's body. But even when those terrible serpents angrily sank their fangs into the softest parts of Bhima's body, they could not pierce his skin, for his broad-chested body was as hard as iron. Bhima then awoke and crushed all the snakes, and in the process struck his favorite chariot driver with the back of his hand. On another occasion, Duryodhana threw into Bhima's food fresh Kalakuta poison, so deadly that to hear about it makes one's hair stand on end. Yuyutsu, son of a vaisya mother, wanted to save the sons of Partha, and so he told them what had happened. But Bhima had already eaten the food, and without suffering any effect, he simply digested it. That most virulent poison could not produce any effect in Bhima, for his body was so powerful that it consumed the poison. Thus by various schemes and plots, Duryodhana, Karna, and Sakuni, son of Subala, tried to assasinate the sons of Pandu. O tamer of the foe, the Pandavas discerned all that was happening, but staunchly following the advice of Vidura, they did not expose their knowledge. Seeing that the children's play was becoming too violent, King Dhrtarastra looked for a guru to educate the boys and eventually turned them over to Gautama, also known as Krpa, a master of the Vedic literature, who had taken birth from a clump of grass.

ADI PARVA - CHAPTER 120

King Janamejaya said: Great brahmana, kindly explain to me Krpa's origin. How could he take birth from a clump of grass, and how did he acquire his expert knowledge of weapons? Sri Vaisampayana said: Once the great seer Gautama had a son who was born with arrows and hence was named Saradvan, O mighty king. The mind of this child was not inspired to study the religious texts of the Vedas, but rather the Vedic texts which teach the military science. Just as by austerity, the religious scholars master the Vedas, so by serious austerity did that child acquire expertise in

all kinds of weapons. Wholly dedicated to the Dhanur Veda (the military science), empowered by endless austerities, the son of Gautama greatly disturbed Lord Indra, king of the gods. O Kaurava, the lord of the celestials then dispatched a heavenly maiden named Jalapadi, telling her, "You must go and break the austierities of that sage!" She approached the charming hermitage of Saradvan, and finding him with bow and arrows in hand, she enticed that son of Gautama. Seeing the Apsara maiden, who had but a single cloth to cover a figure unmatched in this world, the son of Gautama stared with wide-open eyes. His prized bow and arrows slipped from his hands and fell to the ground, for simply by seeing that young girl, his whole body trembled. Because of his continuous austerities, he had developed very heavy spiritual knowledge, and with his utmost self-discipline, that sage of great learning stood his ground. But with the sudden transformations in his body, the sage unknowingly discharged semen. Leaving his hermitage and the lady behind, the sage went away, and his semen fell into a clump of reeds. Fallen in that clump of reeds, the semen divided into two, O king, and thus twins were born of Saradvan, son of Gautama. Once when King Santanu was off hunting, one of his soldiers happened to see the twins lying in the forest. Seeing too the bow and arrows that had fallen there, and also the black deer skins, he determined the children to be offspring of a brahmana who had mastered the Dhanur Veda, and he showed the twins and the arrows to the king. The king was filled with compassion, and taking the twins, he went back to his home, declaring, "These two shall be my own children." He then raised them carefully, and he engaged them in the purifying religious rites. Meanwhile, Saradvan, son of Gautama, having escaped the wiles of the Apsara maiden, rededicated himself to the Dhanur Veda, the military science. "I have carefully raised these two children out of a sense of mercy," thought the king, and he thus named the male child Krpa ("mercy"), and the female Krpi, ("lady mercy"). By his powerful austerities, the son of Gautama, also called Gautama, discovered that he had fathered two children, and he came to the king and explained everything about the birth and lineage of the twins. Saradvan then taught his son the four branches of the Dhanur Veda and fully explained the use of all kinds of weapons. Within a short time, Krpa became a great teacher, paramacarya, of the military art. From him, the sons of Dhrtarastra and the mighty Pandavas, along with the Vrsnis and other kings who came from many countries, all learned the Dhanur Veda and achieved the exalted warrior status of Maharatha.

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Sri Vaisampayana said: Bhisma sought a distinct excellence for his grandsons and desired for them self-discipline and selflessness. Thus he searched about for great teachers of archery and missile warfare renowned for their prowess. No man of small intelligence, or lacking exalted qualities and keen knowledge of weapons, or not as strong and noble as the gods could hope to control the mighty Kuru warriors and train them in the use of weapons. It so happened that once the great, self-realized sage Bharadvaja happened to be in Hardwar, where the Ganges enters the plains. The illustrious sage, ever strict in his vows, was busy in the work of sacrifice, when he beheld an Apsara, Ghrtaci herself, who had just bathed. All of a sudden, a wind blew past, shaking her garments and dragging them away. The girl had

been drinking, and the drink made her bold and careless, and she stood there exposed in all her wonderful youthful beauty. Seeing this, the saintly Drona spilled his semen, but the wise sage gathered up the spilt seed and placed it in a bucket or pot, and from that vessel the wise Drona took birth.up6 \chftn rootnote rs20 rs18up6 \chftn \plain r228 The word \plain ir228 drona\plain r228 means "pot, bucket," etc. He thoroughly studied all the Vedas with their supplements. Powerful Bharadvaja, the best of the righteous, taught the weapon of Fire to the lordly Agni-vesya, who was born on the day of glorification of the fire-god. Agni-vesya then taught the same great weapon, the Agneya, to Bharadvaja's son, Drona. O best of the Bharatas, there was a king named Prsata who was Bharadvaja's friend, and to the king was born a son named Drupada. The son of Prsata was a leader among all the princes, and he used to always go to Bharadvaja's hermitage, where he would play and study with Drona. When Prsata passed away, the mighty-armed Drupada became sovereign king of the North Pancala. The exalted Bharadvaja then ascended to heaven, and the illustrious Drona, by his father's command and by his own desire to have a son, took the hand of Krpi, daughter of Saradvan, in sacred marriage. Krpi, the grandaughter of Gautama, was always fond of sacrifice, religion, and self-control, and it was her fate to obtain Asvatthama as her son. As soon as this child was born, he sounded forth like Uccaihsrava, the celestial stallion. Hearing this sound, an invisible being standing within inner space said, "This child has sent forth his horselike sound in all directions, and therefore his name will be Asvatthama." The learned Drona was very pleased with his son, and he remained there where his son was born and devoted himself to the Dhanur Veda. Once he heard that the great soul and warrior Parasurama, son of Jamadagni, desired to give all kinds of wealth to the brahmanas. Upon learning that Lord Parasurama possessed complete mastery of the Dhanur Veda and many divine weapons, Drona decided to beg them in charity and also to beg for instruction in the political science. Thereupon, the great and mighty-armed ascetic departed, surrounded by his austere disciples, fixed in their vows, and they all headed for the glorious mountain called Mahendra, where Lord Parasurama had retired after annihilating the royal class. Approaching Mahendra, the saintly son of Bharadvaja saw Lord Parasurama, protector of the brahmanas, sitting patiently, his senses fully quieted, having already slain his enemies. Approaching the Lord, Drona, accompanied by his disciples, gave his name, told of his birth in the line of Angira, and respectfully greeted Him by offering his head on the ground at the Lord's lotus feet. Drona then said to Lord Parasurama, who had retired to that forest, "You may thus know me to be Drona, a leader among the brahmanas, and I have come here seeking financial help." Lord Parasurama said: My dear ascetic, I have already given everything, all my gold and whatever wealth I had, to the brahmanas. Even the earth goddess herself, till the ends of her oceans, with all her towns and garlands of cities--all of the earth I have given to the sage Kasyapa. All that I have left now is this body of mine, my invaluable missiles, and various other weapons. You choose, Drona! What shall I offer you? Tell me quickly. Choose my weapons or my own body, for I place them at your disposal. Sri Drona said: O Bhargava, you should kindly offer me all of your weapons, with all the secrets related to their use, including the art of pulling them back even after they have been launched. Sri Vaisampayana said:

"So be it," said Lord Parasurama, acting as a brahmana in the line of Bhrgu, and he gave to Drona all his weapons, with their secret rules, and the entire military science. Accepting it all, Drona, best of the twice-born, thus became accomplished in weapons, and he went in great joy to see his dear friend Drupada.

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Sri Vaisampayana continued: Thereupon, my dear king, the mighty Drona, son of Bharadvaja, approached Drupada, son of Prsata, and said, "O king, know me to be your friend Drona!" [Drupada was embarrassed by the raggedy brahmana who addressed him in such an intimate way. And not realizing that his old friend had acquired extraordinary weapons from Lord Parasurama, the king replied to Drona unkindly.] King Drupada said: Brahmana, your understanding of things is not very mature, nor is it at all sound, for you come in such a forward manner and tell me that I am your intimate friend. Nowhere at all, O simple one, do we find such friendship between exalted monarchs and those who are bereft of opulence and wealth. Close friendships fade away in time, for men themselves are worn out by time. Your intimate friendship with me was justified and proper in the past because we were both students in a similar situation. But nowhere in this world do we ever see friendship that does not suffer the effects of aging. Selfish desires pull it apart, and anger cuts it to pieces. You should not depend so much on aging friendships, but rather find new ones for yourself. O best of the twice-born, you and I once enjoyed a friendship because it was practical at that time. A poor man cannot be the friend of an affluent man, nor can a weak man be a friend to a hero. What is the value of a friend of the past? When two people have similar wealth and are born in families of similar nobility, then there can be friendship and marital ties between them, not however between the rich and the poor. An unschooled man cannot be a friend to a scholar, nor does a man with no chariot become a friend to a chariot warrior. Kings do not fraternize with non-royalty. What need is there for a friend of the past? Sri Vaisampayana said: When the mighty Drona was thus addressed by King Drupada, fury filled his heart, and he pondered for a moment. Setting his mind against the king of Pancala, the clever sage then journeyed to Hastinapura, the capital of the Kuru leaders. As he was arriving, the young princes, coming out of the city together, ran happily about, playing and batting a ball with a stick. As they sported, the ball fell into a well, and they found no means to get their ball back. Seeing the boys endeavoring to get their ball, powerful Drona chuckled at the scene and rebuked them in a friendly way, "Look at that! Shame on your warrior srength! Shame on your skill with weapons! You who are born in the line of King Bharata cannot even get back your ball. Here is a handful of arrows made of reeds; I have empowered them by chanting military mantras. Now watch and see the strength of these arrows, which no other arrows possess. I shall pierce your ball with a reed-arrow, and I shall pierce that arrow with another, and that with another till I form a chain connecting your ball to my hand."

Eyes wide-open with wonder, the boys looked on as Drona proceeded to pull up the ball. Having seen this, they said to the man who rescued their ball with such skill, "O brahmana, we salute you; no one else can do that. Who are you? How shall we address you, and what can we do to serve you?" Sri Drona said: Tell your grandfather Bhisma about me, what I look like, and what I have done. He is most intelligent and will correctly ascertain my identity. Sri Vaisampayana continued: "So be it," they said, and they all went and told their grandfather Bhisma exactly what the brahmana had said, and especially what he had done. Hearing from the boys, Bhisma knew that the brahmana was Drona, and he began to think, "Such a qualified person is the right man to teach these boys." Bhisma, the greatest of swordsmen, then personally fetched him with much honor and questioned him in a delicate manner, and Drona submitted all the reasons for his coming to Hastinapura. "O unfailing Bhisma," he began, "in the past I went to the great saint Agni-vesya to get skill in weapons, for I wanted to master the military science. I lived there with him for a very long time, many years in fact, as a humble and celibate student with matted locks of hair, for I was anxious to acquire skill in the Dhanur Veda. The son of the Pancala king, a powerful boy then named Yajna-sena, was also there, and we studied together under our guru with great endeavor and concentration. That boy became my dear friend, and he would always help me in any way he could. I was also attached to his friendship, and we associated together for a long time, from our childhood up through our student years. O Kauravya, he used to approach me to do kind things and speak kind words. He would say things, Bhisma, that made my affection for him grow. He would say, `Drona, I am the most dear son of my father, and when he installs me on the royal throne of Pancala, then, I swear to you, my friend, the kingdom will be yours to enjoy. My property and wealth will be at your disposal, and my royal pleasures will also be yours.' "Because he said that to me, when I had graduated from my study of weapons and had left school to seek an income for my family, and when I then heard that he had been installed as king, I thought, `Now my purpose is fulfilled.' In a loving mood, I set out to see once more my dear friend, and on the way I constantly remembered how we had lived together and all that he had promised me. "Approaching my old friend Drupada, as he was now called, I said, `My lord, O tiger of men, it is me, your friend!' As I stood there humbly, having come to him in a spirit of loving friendship, he laughed at me as if I was most insignificant and said, `Brahmana, your understanding of things is not very mature, nor is at all sound, for you to come in such a forward manner and tell me that I am your intimate friend. Nowhere at all, O simple one, do we find such friendship between exalted monarchs and those who are bereft of opulence and wealth. An unschooled man cannot be a friend to a scholar, nor does a man with no chariot become a friend to a chariot warrior. Kings do not fraternize with non-royalty. What need is there for a friend of the past?' "When I was thus addressed by King Drupada, fury filled my heart, and I came straight here to the Kuru capital, Bhisma, anxious to find qualified royal students." Bhisma and the sons of Pandu accepted him as guru, and gathering together all his grandsons, with varieties of riches, Bhisma said, "Here are your disciples." He turned

everything over to Drona with proper protocol, and the great archer accepted the Kaurava princes as his disciples. When they were alone together in a secluded place and the disciples sat at his feet, Drona said to them with great determination, "There is a task that needs to be done, and it ever turns in my heart. Once you have learned weapons, you must execute that task for me. O innocent ones, tell me in truth that you will." O ruler of the earth, hearing these words, the Kaurava princes remained silent. But then Arjuna, the great fighter, promised to give to his guru all that he desired. Drona then kissed the head of Arjuna again and again, and embracing him with affection, he wept tears of joy. The powerful Drona then taught the sons of Pandu to use all kinds of divine and human weapons. Joining the sons of Pandu, kings and princes from the Vrsni and Andhaka dynasties and from many other countries came to Drona, the best of brahmanas, for they were eager to learn the use of weapons. The alleged son of a chariot driver, Radheya, also came to Drona to accept him as guru. Angry by nature, and wanting to defeat Arjuna and with the support of Duryodhana, he insulted the sons of Pandu.

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Sri Vaisampayana continued: Arjuna consistently endeavored to honor his guru, and he strived to master the weapons with absolute dedication. He thus became especially dear to Drona. Once Drona called the cook to a private spot and told him, "Never give Arjuna food in the dark." Thereafter, when Arjuna was eating by lamplight the wind blew and extinguished the lamp's flame, but Arjuna continued to eat. He noticed that his hand was not baffled in finding his mouth, because it was so accustomed to the act of eating, and so, despite Drona's warning to the cook, Arjuna thus discovered the effect of constant practice and began to practice shooting at night. O Bharata, Drona heard the reverberating twang of the bow, and rising from bed he approached Arjuna. Embracing him he said, "I shall now endeavor in such a way that no other bowman in the world will be your equal. I declare this to you in truth!"up6 \chftn rootnote rs20 up6 \chftn It is said that Drona originally tried to favor his son and make him the pre-eminent warrior, but then seeing Arjuna's devotion, the master made this vow to Arjuna. (See App. 76, Critical Edition) Drona then taught Arjuna the art of fighting upon chariots, on the backs of elephants and horses, and on foot. He carefully instructed the son of Pandu in the battle of clubs, swords, lances, javelins, and darts, and in the art of combat that mixed different weapons. Witnessing Drona's skill, kings and princes assembled by the thousands, Maharaja, eager to learn the military Veda. Hiranya-dhanu, the Nisadha king, had a son named Ekalavya, who also approached Drona, but the master would not accept him as a student, out of consideration for the others.up6 \chftn rootnote rs18up6 \chftn Drona worried about the consequences of his revealing such potent knowledge to the future leader of an uncivilized people like the Nisadas. The Pandavas were factually qualified to govern the world. Were Drona to give the same advanced technology to the leader of an uncivilized people, his royal disciples would be discouraged and impeded in their responsible duties.

[Yet even though Drona had turned him down, Ekalavya did not accept the decision of the master.] The fierce warrior grabbed Drona's feet and placed his head upon them. He then immediately went to the forest and without the teacher's knowledge or consent crafted out of earthen clay a mystical form of Drona. By his unflinching endeavor for power and with a strange faith in his illicit deity, Ekalavya began to acquire unholy speed in the art of firing arrows. One day, with Drona's permission, all the Kuru and Pandava princes, who were fierce warriors, set out on their chariots to hunt in the forest. There happened to be one particular man who carried the paraphernalia of the Pandavas and followed behind them, taking along a dog. As all the princes wandered about, each engaged in his own quest, the foolish dog lost his direction while roaming about in the forest and approached Ekalavya, the son of the Nisada king. Staring at the dark Nisadha man, who was covered with dirt and dressed in a black deerskin, the dog kept barking. As the dog continued to bark at him, Ekalavya shot seven arrows into its mouth, so quickly that they seemed to fly all at once. Its mouth full of shafts, the dog ran back to the Pandavas. When the heroic sons of Pandu saw the hound, they were utterly astonished [for all seven arrows had entered the dog's mouth before he could close it]. Realizing the extraordinary quickness required for such a feat, and verifying also by certain symptoms that the bowmen had aimed the arrows at the sound of the target, without looking, the princes were humbled and praised the feat. Searching the forest for the forest-dweller who had shot the arrows, the Pandavas found Ekalavya incessantly hurling his arrows. O king, not recognizing him because of his strange appearance, they inquired, "Who are you sir, and whom do you serve?" Ekalavya replied: Please know, my dear warriors, that I am the son of Hiranya-dhanu, the Nisadha king, and that I am a disciple of Drona, striving hard to master the Dhanur Veda. Sri Vaisampayana continued: Realizing his actual identity and returning home, the Pandavas told Drona the entire amazing story, just as it had taken place. Arjuna in particular kept thinking of Ekalavya. Motivated by love for his teacher, he met Drona in a secluded place and said, "Did you not embrace me once with affection and tell me in private these very words, that `no student of mine shall be better than you?' Why then is there now another student of yours, the son of the Nisadha king, who is a better warrior than I, better indeed than anyone in the world?" Drona thought for a moment and made his decision. Taking ambidextrous Arjuna along with him, he went to see the Nisadha prince. Drona beheld Ekalavya smeared all over with dirt and filth, his hair in matted locks, his garments ragged, and with bow in hand, incessantly firing arrows. Seeing Drona approaching him, Ekalavya came forward, touched his head to the ground, and embraced his master's feet. [Ekalavya had not actually obeyed Drona's order that he couldn't become his disciple, but] now Ekalavya worshiped Drona according to standard procedure. Presenting himself as Drona's disciple, he stood before the great master with his hands folded in reverence. Then, O king, Drona said to Ekalavya, "If indeed you are my disciple, then you must immediately give me my fee." Hearing this, Ekalavya was pleased and said, "What may I offer you, my lord? May my guru command me! O best of Vedic scholars, there is nothing that I would not give my guru." Drona replied, "Give me your right thumb." Hearing Drona's frightful words, Ekalavya kept his word, for he always made true his vow. His face jubilant and his mind free of remorse, he sliced off his right thumb without any

hesitation and offered it to Drona. He then continued shooting arrows with his remaining fingers, but not as quickly as before, O king. Arjuna was then free of his intense anxiety, and he was also satisfied, for Drona was now true to his word,up6 \chftn rootnote rs20 up6 \chftn an absolutely essential trait for a respectable man of the time. for none could defeat Arjuna.rs18up6 \chftn rootnote rs20 rs18up6 \chftn See note at end of chapter.

ADI PARVA - CHAPTER 123-c

In his book of essays, entitled Upakhyane Upadesa, "Instructions in Stories" (Gaudiya Mission 1936), Srila Bhaktisiddhanta Sarasvati Thakura gives the following commentary on the story of Ekalavya:up6 \chftn rootnote rs20 rs18up6 \chftn The translation from the original Bengali is by H.H. Bhakti-caru Svami. To many people, Ekalavya's devotion to his guru is ideal, but there is a special consideration...What was Ekalavya's fault? That should be considered. Wearing the mask of guru-bhakti (devotion to the guru), Ekalavya actually revolted against his guru. Whether his guru was actually considering him to be disqualified by birth in a low-class family, or was simply testing him-- for whatever reason--when his gurudeva refused to teach him the art of Dhanur Veda, it was Ekalavya's duty to accept the instruction of his spiritual master. But Ekalavya did not like that. He wanted to become great. Externally, without a guru his work would not be considered bona fide, or perhaps it was not possible to become great without accepting a guru. It was with these considerations that Ekalavya formed an imaginary or clay material form of the guru. Actually, his main intention was to learn Dhanur Veda and become great. In this way he wanted to satisfy his own senses. He did not want to sacrifice himself to the will of his guru. That was not his honest desire. Some may say that ultimately Ekalavya accepted the cruel order of his guru without a protest. But if we consider this issue more carefully, and deeply, we can see that Ekalavya considered mundane morality to be greater than transcendental devotion. It is a moral code that when the guru wants some daksina one must offer it to him, and this sense of morality inspired Ekalavya to cut off his thumb. He did not offer it with spontaneous devotion. (Otherise he would have accepted the guru's first order.) Devotion is simple and spontaneous. If Ekalavya had unconditional and natural devotion for Hari (God), guru, and Vaisnava (the devotee of the Lord), then the guru, Dronacarya, and the best of Vaisnavas, Arjuna, and the Supreme Personality of Godhead, Krsna, would not have been dissapointed in Ekalavya's behavior. Ekalavya's endeavor to learn Dhanur Veda and his desire to become great were not accepted by his guru. In the core of Ekalavya's heart, he desired to become better than the best of Vaisnavas, Arjuna. The desire to become greater than the Vaisnavas is not devotion. It is nondevotional, and this is the principle of the Sahajiya sampradaya. By mundane consideration, this kind of desire to become great is a good desire. But devotion is the effort to remain behind the Vaisnavas and to remain submissive to the

Vaisnavas. Ekalavya wanted his skill to be greater than that acquired by learning the Vedic wisdom directly from a bona fide spiritual master. Arjuna showed Ekalavya his wrong approach to learning the Vedic science. If Arjuna had not mercifully pointed that out to him, then the glories of impersonalism would have prevailed. People would have created their imaginary, mundane, unconscious gurus, and learned different sciences and devotions, instead of approaching a bona fide guru. So Arjuna took care that such an atheistic principle was not established. Therefore Arjuna was not envious of Ekalavya. It was actually a manifestastion of his causeless mercy toward Ekalavya and the whole world. If Ekalavya had been an unalloyed devotee of his guru, then Krsna would not have destroyed such a guru-bhakta, such an earnest disciple of the guru. Krsna always protects his devotees. But Ekalavya was killed by the hand of Krsna. That's what finally happened to Ekalavya. Sri Caitanya Mahaprabhu said that we cannot judge a devotee just by seeing his external austerities. The demons also perform austerities, and the demigods cannot perform austerities as much as the demons. Ekalavya wanted to become greater than a Vaisnava, against his guru's desire. That is why he was killed by Krsna and ultimately attained impersonal liberation. Only the demons are killed by Krsna. Devotees are always protected by Krsna. Hiranya-kasipu and Prahlada are the proof. Therefore we should never try to become greater than Vaisnavas and, wearing a mask of guru-bhakti, actually become an impersonalist. That is what we should learn from the example of Ekalavya. Proficiency in performing activities is not a symptom of devotion to the guru, or guru-bhakti. Bhakti means to remain subordinate and submissive to the Lord's loving servants, the Vaisnavas.

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[Sri Vaisampayana continued:] Drona had two disciples among the Kuru princes who were especially skillful in clubfighting, Duryodhana and Bhima. Asvatthama was best in mystic arts, and the twins Nakula and Sahadeva surpassed all others in sword fighting. Yudhisthira was the best charioteer but in overall skill, Dhananjaya, Arjuna, was the finest. To the limits of the seas, Arjuna was celebrated as the natural chief of all other military leaders, for in the use of weapons he had strength, daring, and consummate knowledge. Because of his strong devotional link to the Lord, he performed his duty with courage and in full knowledge of the Supreme. In weaponry as in affection for his teacher, Arjuna towered above all others. Although the same instructions in the use of weaponry were given to all the students, Arjuna alone, by his skill and dedication, received the title Atiratha, "an outstanding chariot fighter." But, O ruler of men, the wicked sons of Dhrtarastra could not stand to see the superior strength displayed by Bhimasena or the perfect knowledge achieved by Arjuna. When his students had at last completed their studies, Drona, a leader of men, gathered them all together, eager to test their knowledge. He placed an artificial bird fashioned by craftsmen on top of a tree where the students could hardly see it and pointed it out as the target.

Sri Drona said: Quickly, all of you take up your bows! Hurry now, fasten your arrows to the bows and take up your positions, aiming at this bird. The instant I give the word you must cut off its head. Dear sons, as I command each of you, one by one, do just as I say. Sri Vaisampayana said: Thereupon Drona, the best in the line of Angira, first commanded Yudhisthira, "Fasten your arrow, O invincible one, and when I give the word let it fly!" Yudhisthira was thus the first to be tested, and firmly grasping his loud-sounding bow, he stood aiming at the bird, totally fixed on the word of his guru. O best of the Bharatas, as Yudhisthira, the beloved Kuru prince, stood with his bowstring stretched, Drona paused for a moment and said to him, "O son of noble men, do you see the bird on top of the tree?" "I see it," replied Yudhisthira to his teacher. A moment later, Drona again said to him, "Is it the tree only that you see, or do you also see me and your brothers?" The son of Kunti replied, "I see the large tree, and you, sir, and also my brothers as well as the bird." Drona pressed him on this very point; again and again Yudhisthira gave the same answer. Drona was not pleased, and he said in a scolding voice, "You may leave the shooting ring, for you cannot hit the target!" The illustrious teacher then tested all the sons of Dhrtarastra, headed by Duryodhana, asking the same questions. Then he tested his other disciples, headed by Bhima, and the kings of various countries, but all replied, "We see everything you have mentioned." And all were similarly rebuked by the master. Then, smiling, Drona spoke to Dhananjaya, Arjuna: "Listen, you must strike this target, releasing your arrow the very instant you hear my command! Now, bend your bow and wait for that moment." Thus addressed, the ambidextrous Arjuna bent his bow into a circle and stood there aiming at the target, awaiting his guru's command. As before, Drona paused for a moment and then said, "Do you see the bird on the tree, or do you see me?" Arjuna replied, "I see the bird. I see neither you nor the tree." Drona was pleased. A moment later the mighty teacher spoke again to the greatest Pandava warrior, "If you see the bird, then speak more about it." "I only see the bird's head, not its body." At this reply of Arjuna, Drona's hair stood on end out of sheer joy, and he ordered Arjuna, "Shoot!" Arjuna shot his shaft without any hesitation, and the razor-sharp arrowhead cut off the head of the bird and knocked it to the ground. Seeing Arjuna execute his command perfectly, Drona embraced him, and within himself he considered King Drupada and his associates already defeated in battle. O best of the Bharatas, some time later, Drona, the leader of the Angira line, accompanied his disciples as they bathed in the Ganges. As Drona bathed, a powerful crocodile living in those waters, prompted by destiny's hand, grabbed him by the shin. Although he was able to free himself, Drona called out to his disciples, "Kill the crocodile and save me! Quickly!" The very instant his guru spoke these words, the terrifying warrior Arjuna struck the submerged beast with a rush of five razor-sharp shafts while the other princes were still rushing

about in utter confusion. Seeing Arjuna in action, Drona was delighted, and he deemed the son of Pandu to be the best of all his disciples. Cut into numerous pieces by Arjuna's arrows, the crocodile released Drona's shin and relinquished his life. Drona then said to the great soul and fighter Arjuna, "O mighty-armed one, take from me the best of all weapons, the invincible brahmastra, complete with the means for launching and withdrawing it. Under no circumstances is it to be used against human beings, for if it is launched against an enemy of little strength the excess fire of this weapon can burn up the cosmos. It is said that there is no equal of this weapon in all the worlds, so guard it carefully. Heed this instruction: if ever any nonhuman enemy should put you into difficulty, O hero, then you are to unleash this weapon and kill him in battle." "So be it!" said the frightening Arjuna, promising his teacher with folded hands. When Arjuna accepted the weapon, his guru again declared to him, "There is no man in this world who will equal you in a trial of bows."

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Sri Vaisampayana said: O Bharata, seeing that both the sons of Dhrtarastra and the sons of Pandu had acquired proficiency in the use of weapons, Drona spoke to Dhrtarastra, ruler of the people, in the presence of Krpa, Somadatta, the wise Bahlika, Bhisma, Vyasadeva, and Vidura: "O king, your boys have fully assimilated the military science, and now, noble Kuru, with your approval they should demonstrate to you what they have learned." With a jubilant mind, the king said, "Drona, you are a great teacher and have done a great job! Whenever you think is the best time, and in whatever place you like, just order me so that things can be arranged exactly as you want. "Today I must sadly envy those men who have good eyes and who will thus be able to see my children perform heroic feats to demonstrate their skill in weapons. Vidura, do exactly as the learned guru commands, for there will be no other pleasure like this, my righteous brother." Taking permission from the king, Drona went outside followed by Vidura. That very learned Drona proceeded to locate and measure an area of flat, fertile land, without trees or bushes and gently sloping to the north. On that land, on the holy day of a venerable star, he made an offering to the Supreme, whose purpose was announced throughout the city, O eloquent king. On the site of the proposed arena, skilled workmen then constructed, exactly according to scriptural codes, a large palatial grandstand for the king and his associates, equipped with all kinds of weapons. And he made proper facilities for the ladies. The countryfolk arranged large, high platforms for themselves, and the wealthy families arranged for private palanquins. When the day arrived, the king placed Bhisma and the noble professor Krpa in the front of his entourage and traveled with his ministers to his viewing palace, which was built of gold, shaded by a canopy of interlaced pearls, and adorned with precious gems. Then the king's wife, Gandhari, the glorious Kunti, and all the women of the king's family with their fully bedecked

attendents, joyfully went up to the viewing platform like the wives of the gods ascending holy Mount Meru. The four social orders, headed by the brahmanas and ksatriyas, quickly came out of the city, eager to see the Kuru princes demonstrate their skill in arms. With the thrilling music of bands and the excited roar of the crowd, that assembly of humanity heaved and sounded like a great tossing sea. Then the great teacher, garbed in white array, with a white silk thread round his chest, with white hair, white moustache, a white garland, and white tilak marking his body, entered the very center of the stadium with his son, like the moon attended by Mars entering brightly into the cloudless sky. That most excellent of mighty men then made an offering unto God, suitable for the moment, and commanded the brahmanas learned in mantra to chant the auspicious hymns. They chanted the holy hymns of the day, blessing the moment, and then special men entered the arena carrying varieties of weapons and gear. Next, the mighty young bulls of the Bharata race entered the arena, their armor fixed tightly about them, their belts tightened for action, and their quivers bound tightly to their bodies. The princes came in order of age, with Yudhisthira in the lead. They first proceeded to the center of the field, and offering a respectful greeting to their teacher, Drona, they proceeded to formally honor in the traditional way both Drona and Krpa. When the two great professors conferred their blessings, all the princes were filled with joy, and they next offered respectful greetings to their mystical weapons, which were adorned with flowers that had been previously offered to the Deity. The Kaurava princes honored their weapons with sacred flowers mixed with red sandalwood. They themselves were annointed with red sandalwood paste, and they wore red garlands. All of them used red flags, and their eyes were red with the fire of determination. With Drona's permission, those fierce fighters took their weapons in hand. First they took up their bows, crafted of refined gold. With various styles and facial expressions, the princes strung their bows, fixed arrows upon them, and twanged their bow-strings, making a wonderful sound to honor all the people gathered there. Those great adolescent heroes then exhibited the most amazing weapons. Some people in the crowd ducked their heads in fear of being struck by a flying arrow, and other people boldly stared at the exhibition, struck with utter astonishment. Riding by on horses, they pierced the targets with vollies of arrows beautifully marked with their names and released with agility and speed. Observing the strength of the boys in wielding their bows and arrows, the crowd was amazed, as if they were seeing a magical Gandharva mansion in the sky. Wide-eyed with wonder, hundreds and thousands of spectators would suddenly cry out, "Sadhu! Sadhu!" as the stunning events unfolded. And the mighty princes went on exhibiting their routines---with bows, on chariots, on elephant-back, horseback, and in hand-to-hand combat. The combatants then grabbed their swords and shields and, moving all over the field, displayed the ways of swordsmanship just as they had been taught. As the princes competed with sword and shield, the experienced spectators studied their agility, tactics, daring, steadiness, and firmness of grip. Then Duryodhana and Bhima, ever enlivened for combat, came down together, clubs in hand, their weapons like two big mountains with a single peak. Tightening their belts, those two heavy-armed warriors were brazenly determined to show their masculine strength. As they faced one another, their strength only increased like that of two maddened bull elephants fighting for a willing female. The two mighty men circled each other to their left, with their flawless clubs working away, maddened like lusty bulls. The greatminded Vidura described to Dhrtarastra all the deeds of the young princes, while Kunti narrated to Gandhari.

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Sri Vaisampayana said: With the Kuru prince in the arena against Bhima, the best of strongmen, the crowd split into two factions, taking sides according to their affection. "Go, hero!" "Go, Kuru King!" "Come on, Bhima!" cheered the people, and their sudden roaring and shouting at each new blow resounded throughout the arena. Seeing the stadium shaking like a stormy sea, the wise Drona said to his dear son Asvatthama, "Both Bhima and Duryodhana are highly trained and very powerful; stop them before a riot breaks out in the stadium." Thus the son of the guru stopped the two warriors, who stood with upraised clubs, as wild as the fire of cosmic annihilation and as mighty as the ocean. Drona then entered the playing field of the arena. Stopping the music, he spoke out in a voice as deep and resonant as the rumbling of great clouds. "He who is dearer to me than my own son, he who is first among those who wield all the weapons, born from Indra and equal in splendor to Lord Visnu Himself-- may you behold now Arjuna, son of Prtha!" Blessed by the words of his guru, Arjuna came before the crowd in the full vigor of his youth, carrying his deadly bow, his arm and finger guards tightly fastened, and his quiver full. Garbed in golden armor, Arjuna appeared like a sunset raincloud, flashing with sunrays, rainbow, and lightning. There was a great commotion throughout the arena, conchshells trumpted, and the bands burst into music from every side of the stadium. "There is the son of Kunti! That beautiful young man is the middle son of Pandu! He's actually the son of Indra himself! He will protect the Kuru kingdom! He's the best of all in his knowledge of weapons! He's the most religious of all the warriors! You may talk of noble men, but his knowledge of noble conduct is a transcendental ocean, for he is the dearest friend of Lord Krsna Himself, the Personality of Godhead, who slew evil Kamsa. Lord Krsna holds Arjuna to be as dear as His very self. Thus whatever Arjuna promises, he will certainly do, for the Lord is ever with him." When Arjuna's mother, Kunti, heard these unique praises voiced by the spectators, loving tears ran down her chest and mixed with the milk that flowed from her breasts as she gazed upon her son. The great sound of the crowd filled Dhrtarastra's ears, and that leader of men then joyfully said to Vidura, "O Ksatta, what is that mighty sound which makes the arena shake like a stormy sea? It has arisen suddenly from the stadium and pierces the very heavens." Sri Vidura said: Maharaja, it is because of Arjuna, the beloved son of Pandu and Kunti. He has come down onto the field with his golden armor, and the crowd has gone wild. King Dhrtarastra said: I am fortunate. I am blessed. I am protected, O learned one, by these fiery warriors, the sons of Pandu, who have arisen from the sacred kindling wood of that great lady Kunti. Sri Vaisampayana said: When the uproarious arena somehow became settled, Arjuna, the awesome warrior, then displayed the military skill acquired from his teacher. With the weapon of Fire, he created fire; by the sea-lord's arm, he created water; by the weapon of the wind-god, he let loose the wind; and by the weapon of the lord of the rain, he released the clouds. By the weapon of earth, he

entered the earth; by the science of mountains, he spread hills before everyone's sight; and by the weapon of internal placement, he went within and vanished from view. One moment he expanded his body upwards, and at the next moment he shrank it down. In an instant he went to the front of his chariot, a second later he was sitting on the chariot seat, and at the next moment he was again standing on the ground. Endowed with consumate skill, that teacher's favorite pierced with varieties of arrows targets that were very delicate, barely visible, impenetrable, and in all ways troublesome. An iron boar was made to move about the field, and Arjuna shot fire arrows into its mouth in such rapid succession that the arrows appeared to the crowd to be one continuous shaft. Then the heroic prince buried twenty-one arrows into a hollow cow's horn as it swung about on a rope. In this and similar ways, with a huge sword, with a bow and club, that military master showed wonderful feats to the audience. After the demonstration of Arjuna, the program was nearly finished. The crowd began filing out, and the musicians put down their instruments, when suddenly from the area of the main gate came a mighty slapping of arms that resembled the clashing of thunderbolts. So mighty and awesome was the sound that people began to wonder, "Are the hills exploding? Or is the earth breaking asunder? Or has the sky filled up with thundering clouds?" These were the spontaneous thoughts of the stadium crowd, O king, as everyone turned and stared at the main gate of the arena. Surrounded by the five sons of Pandu, Drona stood brilliantly like the glowing moon surrounded by the bright hand-constellation. Deadly Duryodhana rose to his feet, and his hundred strong brothers and Asvathama at once surrounded him. Club in hand, he stood at the ready, and his brothers raised their clubs and stood with him. The eldest son of Dhrtarastra shone like Indra surrounded by the hosts of gods, ready to shatter the cities of the wicked.

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Sri Vaisampayana said: Wide-eyed with wonder, the people gave way as into that broad stadium strode Karna, conqueror of cities, his face dazzling with the jeweled earrings and his body shielded by the mighty armor that were both with him at his birth. Girded tightly with sword and bow, he moved like a proud-pacing mountain. Destined for wide fame, handsome with large, wide eyes, Karna was born from the virgin Kunti, begotten by the sharp-rayed light-maker, the mighty Sun. Invested with the Sun's own virile strength, Karna would lay low the hosts of his enemies. He fought and lived with the power and courage of the lion, the bull, and the elephant, and in brilliance, beauty, and luster, he shone as bright as the sun and the moon. He was tall and straight like a golden palm tree, and his youthful body was built as solid as that of a lion. This handsome child of the sun clearly possessed innumerable qualifications. The strong-armed warrior looked all about the arena and then offered his obeisances to Drona and Krpa, but without much real respect. Not a single person in that vast assembly moved, nor for a single moment did they take their eyes off Karna. "Who is he?" they frantically asked one another, as suspense and curiosity filled the air. Then Karna himself spoke out in an eloquent voice as deep and grave as the rumbling of clouds. He addressed himself to Arjuna, not knowing that he spoke to his own brother, [for the mother of both was Kunti. Nor did Karna know the identity of his own father.] The child of the sun called out to the earth-born son of Indra, "Son of Prtha, whatever deeds you have performed here

today, I shall perform better than you, and before everyone's eyes. So steady your mind, and don't be overwhelmed by what you are about to see." Before Karna could even finish his words, the entire audience rose to its feet as if shot up by a machine. O tiger of men, at that moment joy came to Duryodhana, and for an instant, shame and anger pierced mighty Arjuna. Then with Drona's official permission, mighty Karna, who ever loved a fight, performed all that Arjuna had done. Seeing all this, O Bharata, Duryodhana and his brothers joyfully embraced Karna and said to him, "You are most welcome here, mighty-armed one. It is our good fortune that you have come, for I see that you are a true gentleman. I myself and the entire Kuru kingdom are at your full disposal, to enjoy as you wish." Karna said: I need nothing else but your friendship, sir, and if I must accept some other boon, O Bharata, then I would fight a duel with that son of Kunti named Arjuna. Duryodhana said: Enjoy with me all that princes enjoy! Do good to your friends, O tamer of the enemy, and put your foot on the head of those who wish us ill. Sri Vaisampayana said: Feeling himself deeply insulted, Arjuna called out to Karna, who stood fixed like a mountain in the midst of that assembly of royal cousins, "Those who enter though not invited, and those who speak their whim, though not requested, attain the worlds reserved for their kind. Slain now by me, Karna, you will attain those very worlds." Karna said: This arena is open for all. What is your complaint, Arjuna? Among the royal order, leadership goes to the strongest men, for justice depends on power. Why these insults that are uttered by weaklings to comfort themselves? Speak with arrows, Bharata, for today with arrows I shall take off your head before the eyes of your guru. Sri Vaisampayana said: With Drona's consent, and quickly embraced by his brothers, Arjuna, conqueror of hostile cities, went toward Karna for combat. Embraced by Duryodhana and his brothers, Karna took up his bow and arrows and stood ready for battle. Thereupon the sky was suddenly covered by thundering clouds that flashed with lightning, and there were profusions of rainbows and formations of shrieking cranes. Seeing Lord Indra affectionately sending his signs to encourage his son Arjuna and forecast his victory, the Sun vanquished the clouds that came too near to his child Karna. Thus Arjuna could be seen covered by the shadow of Indra's clouds, whereas Karna was fully exposed, bathed in the heat of the Sun. The sons of Dhrtarastra stayed on Karna's side of the field, and Drona, Krpa, and Bhisma stayed on the side of Arjuna. Two factions also arose among the ladies in the crowd. Only the daughter of King Kuntibhoja understood that a fight to the death between blood brothers was about to take place, for Arjuna and Karna were both her beloved sons, and thus she became faint with anxiety. Seeing her in utter confusion, Vidura, the knower of all justice, tried to bring her to her senses by sprinkling her with water mixed with sandalwood. Kunti came back to her senses, and seeing her two sons fit with armor, she went through such agony that she could not follow anything that was happening. Krpa, son of Saradvan, was an expert in the customs and rules of duel combat, for he knew all of the sacred law, and he thus said to the two warriors who stood with their large bows raised for action, "This man here is the beloved son of Pandu, and the youngest child of Prtha. He is a Kuru prince, and he will make battle

with you, sir. And you, mighty-armed one, must now tell us the names of your mother and father and your royal line. Who are those leaders of men to whom you bring glory? As soon as we learn this, the son of Prtha will set his bow against you, or perhaps he will not." Thus addressed, Karna's face bent down in shame, like a withered lotus flooded by the monsoon waters. Duryodhana said: Professor, our religious scriptures conclude that a man becomes a king in three ways: by birth in a royal family, by acts of heroism, and by leading an army. If Arjuna does not wish to fight with a non-king, then I hereby install this man as king of the land of Anga. Sri Vaisampayana said: That very moment, learned brahmanas ceremonially annointed mighty Karna with sacred grains and flowers, bathed him with water from golden pitchers, installed him on a golden seat, and endowed that maharatha warrior with riches, for he was now the new ruler of Anga. He then received the paraphernalia of kingship, such as the royal umbrella and yak-tail fan, and he was honored with cries of victory. He then said to the Kuru king, "What could I give to you or do for you that would equal your gift of a kingdom? Say it, O tiger of kings, and I shall certainly do it." "I desire everlasting friendship with you," replied Duryodhana. Thus addressed, Karna replied, "It shall be so!" and the two warriors happily embraced and felt the greatest joy.

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Sri Vaisampayana said: Then with his upper cloth scattered about him, Adhiratha came trembling and sweating into the arena, out of breath and held up by his rod. Catching his sight, Karna, bound by reverence for his father, put aside his bow and worshipfully bowed his head, still wet from the royal consecration. Adhiratha was embarassed and covered his feet with his cloth. Then to Karna, whose goals had been richly fulfilled, the chariot-driver said, "My son!," and embraced Karna and with his tears, again wetted his head. Seeing all this, Bhimasena, son of Pandu, concluded, "He's the son of a chariot driver." [Bhima had witnessed the unwarranted attempt of Karna and Duryodhana to humiliate and destroy his younger brother Arjuna.] Now it was Bhima who laughed and declared, "You do not deserve death in battle from Arjuna, O son of a driver. Quickly, take up the driving whip, which is appropriate for your family. You lowest of men, you are not worthy to enjoy the kingdom of Anga, for you are like a dog that comes near the sacred fire to eat up the offering." When thus addressed, Karna's lower lip trembled, and breathing heavily he looked up at the day-making Sun. Then mighty Duryodhana leaped up in rage from the midst of his brothers, like a maddened elephant charging out from the midst of a lotus forest. He spoke out to the terribly powerful Bhimasena, who stood before him, "Vrkodara, it is not right for you to speak such words! Among warriors, strength comes first. Even a fallen `friend of a warrior' deserves a fight. Of heroes and rivers, it is hard to understand the original source. Why, from water arose fire, the fire that pervades all creatures. From the bones of Dadhici, the gods fashioned a thunderbolt to kill the Danavas. We hear from sages that Karttikeya is the son of Agni, and of

Krttika, and of Rudra and of Ganga Devi. The origin of such an exalted god is shrouded in mystery. Hence he is called Guha. "Famous brahmanas have taken birth from ksatriya mothers, and Dronacarya himself was born from a pot. Guru Krpa was born from a clump of reeds. Why, it is known to the kings of this world that even the birth of you five brothers is most unusual. "How could an ordinary doe give birth to a tiger? This man was born with earrings and armor built into his body; these are the the marks of divine birth. Don't you see that he's as brilliant as the sun? "This man is a lord of men. He deserves the whole earth as his kingdom, not merely the state of Anga! He deserves it by his ample prowess, and by his relation to me, for I follow his command. Or if there is anyone born of man who will not tolerate what I have done, then either mounting his chariot or with his feet on the earth, let him bend the bow against me!" A great uproar swept through the stadium, and many spectators [failing to recognize Duryodhana's evil motives] praised and cheered his words. But then the sun journeyed below the horizon, and the day was done. Duryodhana took Karna firmly by the hand, O king, and with the way lit up by the fire of lamps, he went out of the stadium. Then the Pandavas, with Drona, Krpa, and Bhimasena, all went back to their own homes. As the people departed, O Bharata, they spoke in animated tones. Some were saying "Arjuna!" Others were saying "Karna!" and others "Duryodhana!" The divine marks on Karna's body had proved to Kunti that the new king of Anga was her own son, and her secret love for him only increased, for such is the affection of a mother. Having made friendship with Karna, O king, Duryodhana's terrible fear of Arjuna suddenly vanished. Karna himself, who had labored hard to master his weapons, then saluted Duryodhana with exquisite words of praise. And even Yudhisthira began to think that there was no archer equal to Karna on the face of the earth.

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Sri Vaisampayana said: Then Drona, having summoned his students, insisted that all of them, without exception, offer him payment in return for the education he had given them. The daksina, or payment, that he demanded was this: "My dear students, you must capture Drupada, king of Pancala, in face to face combat, and bring him to me. May you be blessed in your endeavor, for this shall be the highest daksina." "So be it!" said the young warriors, and accompanied by Drona they went quickly on their chariots to secure that valuable gift for their guru. Those powerful men went straight to the land of the Pancalas, and they attacked and leveled the city of mighty Drupada. Arresting Drupada, known as Yajnasena, those powerful men brought him with his ministers before Drona. Drupada's pride was broken, and his wealth was lost, for he was now a helpless prisoner. Remembering their enmity, Drona then said to the fallen king, "I have quickly smashed your kingdom and city, and you have been taken alive by your enemy. [As you once said], what need is there for a friend of the past?"

Having spoken thus, and laughing loudly at the fallen king, Drona came to a decision and said, "Do not fear for your life, O king, for we brahmanas are forgiving. In our childhood, I played with you in the hermitage, and I developed a strong affection for you, O mighty ksatriya. Indeed, I would pray to again have friendship with you, O leader of men, and therefore I award you a boon. Take back half of your kingdom. "One who is not a king is not worthy to be a friend of kings, and therefore, O Yajnasena, I endeavored to gain your kingdom so that we might be friends. You are now king of the land on the southern bank of the Bhagirathi, and I am king on the northern bank. If you agree, then know for certain that I am your friend, Pancala. King Drupada said: Your victory and your generosity are not surprising, O brahmana, for that is the way of the great and mighty. I do feel love for you, and I desire your everlasting love upon me. Sri Vaisampayana said: When thus addressed by the king, Drona at once released him, and with joy in his heart he honored his old friend and delivered to him half the kingdom. Drupada then ruled Makandi on the bank of the Ganges, with its broad countryside, and he dwelled in the fine capital city of Kampilya, controlling the southern Pancalas as far south as the Carmanvati River. But Drupada was terribly depressed, for he constantly remembered his feud with Drona and could not find peace. He saw no way to achieve victory with his warrior strength.up6 \chftn rootnote rs18up6 \chftn Drupada had unfairly rejected his old friend, but he had done him no real harm. Drona, on the other hand, had attacked and leveled his beautiful kingdom. Drupada found no joy or peace in a kingdom granted to him in charity by Drona. Feeling himself helpless against the power of a brahmana, the king began to yearn for a son [who would regain his father's honor.] As Drupada fixed this thought in his mind, Drona settled into his new kingdom of Ahicchatra. Thus, O king, Arjuna conquered in battle the capital of Ahicchatra and the surrounding country and delivered it as a gift to Drona.

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Sri Vaisampayana said: Recognizing the superior strength of Bhimasena and the masterful skill of Arjuna, evilminded Duryodhana was consumed with envy. And so Sun-born Karna and Sakuni, son of Subala, schemed in many ways with Duryodhana to assasinate the Pandavas. The Pandavas learned everything of these plots, but on the advice of Vidura those tamers of enemies did not make an uprising or even reveal their knowledge. The residents of the capital city, seeing that the sons of Pandu were blessed with so many good qualities, spoke of them wherever they met, in the town squares and in public assemblies. "Dhrtarastra has the eye of wisdom," they said, "but he is physically blind and thus formerly that lord of the people did not receive the royal throne. How then has he now become the king? Similarly, Bhisma, son of Santanu, is a most honest man of great vows, but formerly he declined the kingdom, and he will not accept the throne now or ever. Well and good! We ourselves should immediately install on the royal throne the eldest Pandava, Yudhisthira, for

though he is young in years, he shows the behavior of a wise elder. He is always truthful, and he is a truly compassionate man. Once he is king, Yudhisthira will be most kind to Bhisma, son of Santanu, and to Dhrtarastra and his sons. He will honor them and bestow upon them all kinds of gifts and facilities." When Duryodhana heard the people speak these words, that evil man was consumed with envy. Burning with jealousy, he could not stand the people's words, and in sheer torment he went to Dhrtarastra. Meeting alone with his father, and duly honoring him, he spoke in anguish about the people's love for the Pandavas: "Dear father, I have heard the people gossiping, and they are speaking inauspicious words. Disrespecting you and Bhisma, they want Yudhisthira as their lord. Bhisma gives the same report, and [clearly he has no motive, since] he does not desire the kingdom. The people of this city want to inflict on us the greatest pain. Formerly Pandu got the kingdom from his father by his own qualifications. [Although you were the eldest son of the king] you did not have the necessary qualifications, so you did not attain the royal throne. Now if that man Yudhisthira is able to inherit Pandu's throne and all that goes with it, then certainly his son will also get the throne, and his son, and so on. And what shall we do? Deprived of royal lineage, we and our children shall be despised by the world. O lord of the world, hell shall ever be our lot, as we feed off the charity of our rivals! O king, we must arrange immediately to stop it! If you had been firm in your kingdom, then surely we would have inherited that kingdom, and the people would have been powerless.

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Sri Vaisampayana said: Hearing his son, Dhrtarastra reflected for a moment and then said to Duryodhana, "Pandu always followed religious principles, and he always acted for my happiness and well-being. He was kind to all our relatives, but he was especially good to me. There is nothing at all that I did not know about that man, even what foods he liked to eat and the things he liked to do. Firm in his vows, he always offered me all that he had in his kingdom. And Pandu's son is every bit as good and religious as his father. Why, the whole world knows how qualified the boy is, and he has the full backing of the citizens. How can we possibly drag him down by force from the kingdom of his father and forefathers, especially when he stands with so many faithful friends and allies? "Pandu always took personal care of the government ministers and the army, and he gave special attention to their sons and grandsons. When they and all the citizens were so loved and honored by Pandu, how would they not kill us and all our men for Yudhisthira's sake?" Duryodhana said: I have already meditated on that very problem, dear father. I have also seen that all the citizens are moved by money and position. Surely most of them will become our faithful friends and supporters. And I might add that the royal treasury and its ministers are now firmly on my side, O king.

You, sir, must quickly banish the Pandavas and send them to live in the city of Varanavata. Tell them that it's for some other purpose, something that appears kind and reasonable. Then, O Bharata, as soon as the kingdom is securely in my hands, Kunti and her children may return. King Dhrtarastra said: Duryodhana, this very idea has been turning around in my own heart, but it's such a sinful thought, I did not reveal it to anyone. Neither Bhisma nor Drona nor Vidura nor Krpa will ever approve a plan to banish the Pandavas. My son, the Kuru leaders are all intelligent, religious men. They regard us on an equal level with the Pandavas, and they will not tolerate discrimination. If we enact such a plan, then these senior men of the Kuru dynasty, and indeed the whole world, will certainly consider us guilty of capital crimes, and fit to be executed. Duryodhana said: Bhisma is always neutral. Drona's son stands with me. Wherever his son stands, there stands Drona; there's no doubt in this matter. Krpa, son of Saradvan, will always remain united with those two, for he will never renounce Drona or Drona's son, who is his own nephew. Vidura's fortunes are bound to our own, though he secretly sides with the Pandavas; and he alone has no power to harm us for their sake. Be confident and banish Pandu's sons and their mother to Varanavata on this very day. There will be no difficulty in this plan. By this action, father, destroy the horrible dart that has sunk in my heart and set such a fire of grief that I cannot sleep at night.

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Sri Vaisampayana said: Then King Duryodhana and his younger brothers steadily captured all the government ministers with gifts of wealth and position. And expert counselors, engaged by Dhrtarastra, began to speak about a charming city called Varanavata: "In the town of Varanavata," they said, "there is going to be a very big convention, the most enjoyable in the world, in honor of Lord Siva. That region is full of all kinds of jewels. It's a most charming area!" Thus by the order of Dhrtarastra, they continued to eulogize the region of Varanavata. As the Pandavas heard more and more about the charming city of Varanavata, a desire rose among the sons of Pandu to go there. When Dhrtarastra, son of Ambika, felt that a strong curiosity had been aroused in them, he said to the Pandavas, "These men of mine are always talking, again and again, about Varanavata. They say it's the most charming city in the world. My dear Yudhisthira, if you boys would like to see the festivities in Varanavata, then go there with your friends and followers and enjoy yourselves like the immortal gods. You may offer as many jewels as you like to the brahmanas and to all who sing the sacred songs, and thus you will shine in that city like the gods in heaven. After enjoying for some time there and experiencing the highest pleasure, you happy boys will come again to Hastinapura." Agreeing to Dhrtarastra's desire and realizing that Duryodhana had successfully won over the important men in the government, Yudhisthira replied to his uncle, "So be it." Then Yudhisthira quietly spoke these pathetic words to the very wise Bhisma, the great-minded Vidura, Drona, Bahlika, the Kuru Somadatta, and to Krpa, Asvatthama, and the highly revered Gandhari: "Dear relatives, by the order of Dhrtarastra, we shall dwell for some time with our

people in the beautiful and bustling city of Varanavata. May all of you be pleased with this plan and benedict us with your auspicious words so that, fortified with your blessings, we shall never be overcome by evil." When all the Kauravas heard Yudhisthira's words, their faces became peaceful, and they came forward and blessed the Pandavas, saying, "May you always be healthy and happy on your journey with whomever you meet, and in every respect! O beloved sons of Pandu, may you not have even a trace of misfortune!" Thus the Pandavas were blessed to obtain good fortune in their new kingdom, and having performed all the necessary duties, they deparated for Varanavata.

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Sri Vaisampayana said: When the king had thus spoken to the great-souled Pandavas, Duryodhana, whose soul was corrupted by evil, felt the greatest pleasure. He took his adviser Purocana aside, O noble Bharata, and clasping his right hand, said to him, "Purocana, this abundant earth, full of riches, is now mine! And because it is mine, it is also yours and you must help me protect it. There is no one else I trust more than you, no other associate with whom I can make alliance and consult as I can with you. Keep our meeting completely confidential, dear friend, for you must destroy my enemies and save me from their wiles by a most clever means. I shall explain it to you, and you must carry it out precisely as I say. "Dhrtarastra has ordered the Pandavas to Varanavata, and by Dhrtarastra's order they will stay there for some time and enjoy the local festivities. You must go in a swiftly moving chariot drawn by strong mules. Do what you must so that you reach Varanavata on this very day. There you must see to the construction of a very luxurious house with four stately halls. The house should be extremely well guarded and must adjoin the armoury. You must find hemp, tree resin, and whatever other flammable materials are available locally and provide all of them to the builders. The walls should be built of clay mixed with clarified butter, oil, and large quantities of lac. See that the walls are covered with plaster. "Place hemp, bamboo, butter, and all types of wood implements throughout the house. Do everything in such a way that the Pandavas, even if they investigate, will not suspect you, and so that neither they nor other men will notice that this house has been built to go up in flames. "When the mansion has been built in this way, you should offer the Pandavas the greatest of honor and see that they live there with Kunti and her affectionate maid-servants. Exquisite seats, vehicles, and beds must be arranged for the Pandavas so that my father may be pleased. With as much time as we have, everything should be arranged so that they live happily, with full confidence, in the city of Varanavata. However, when you know that they are sleeping soundly, without fear or suspicion, then you are to set fire by the door of the house. When the Pandavas have burned to death, all that the citizens and our relatives will ever say about the Pandavas is that `They burned to death in their own house."' "And so it shall be!" promised Purocana to the wicked Kaurava, and he departed in a muledrawn chariot for the city of Varanavata. He left swiftly, O king, resolved to carry out the will of Duryodhana, and he arranged everything exactly as ordered by King Dhrtarastra's son.

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Sri Vaisampayana said: The Pandavas yoked their chariots with pure-bred horses that ran like the wind. As they were about to mount for the journey, they felt sad to leave their family and friends, and they respectfully embraced the lotus feet of Bhisma, King Dhrtarastra, the great soul Drona, and of other venerable elders like Vidura and Krpacarya. Thus they offered their heart-felt respect to all the senior Kurus, embraced their peers, and accepted respectful greetings from the younger generation. Having begged permission to leave from all the elder ladies, whom they regarded as their mothers, and having circumambulated the venerable ones, they and all their ministers departed for Varanavata. The very wise Vidura and other Kuru leaders and citizens, their hearts pulled by the sorrow of separation, followed those tigers of men as they departed. Then, O noble Bharata, some brahmanas there began to speak out fearlessly, grieving terribly for the sons of Pandu: "King Drtarastra is completely covered by darkness, and he sees with unfair partiality. So bad is his intelligence that he cannot see the laws of God. The eldest Pandava is a sinless man who will never approve a sinful act, nor will Bhima, best of the strong, nor the son of Kunti Arjuna. And the two sons of Madri are mature and great in wisdom and would never do evil. These men rightfully received the kingdom from their father, and Dhrtarastra cannot tolerate that. But why does Bhisma allow all this injustice, that the best of the Bharatas, the sons of Kunti, be improperly driven from their home? In the old days, the saintly king Vicitravirya, son of Santanu, was just like a father to us, and so was Pandu, the beloved of the Kurus. But now that King Pandu, a saintly tiger of a man, has gone to his blessed fate, Dhrtarastra will not tolerate the king's own sons, who are still like children. But we shall not tolerate this crime. Every one of us shall give up our homes and leave this fine city to go with Yudhisthira." When the grief-stricken and shrewd citizens had spoken thus, Yudhisthira, the king of virtue, was extremely pleased and said to them, "We have accepted the king as our father, as our best teacher; therefore we have sworn to do whatever he tells us without hestiation. All of you are our well-wishing friends, so kindly circumambulate us, engladden us with your heartfelt blessings, and then please return to your homes. When the time comes that we need your help, then you will surely act for our happiness and welfare." "So be it," said all the people, swearing their loyalty to Yudhisthira. Then after circumambulating the princes and engladdening them with their heartfelt blessings, they went back to the city. When the citizens had retired, Vidura, who was learned in all the principles of justice and religion, alerted the leader of the Pandavas to the imminent danger. Vidura clearly saw the best means to protect both body and soul, and that wise man, who was also learned in the art of riddles, spoke to his wise nephew, who was trained to understand them.up6 \chftn rootnote rs18up6 \chftn r228rs20 Vidura was the smartest of the Kurus, and for some reason he did not tell King Yudhisthira earlier of the grave danger. It may have taken until then for him to collect and analyze the top-secret information. Also, the Pandavas, important world leaders, were constantly under public and private scrutiny, and Vidura was already suspected of siding with them. Were it to be know before the departure for Varanavata that Vidura was extensively counseling them, Duryodhana might have changed his plans. We do know with certainty that Vidura chose to give his warning in a brief riddle at that moment for some good reason.

"One must act to escape disaster by understanding a sharp weapon not made of iron that cuts the body to pieces. This weapon does not strike the one who knows it and turns it against his enemy; it slays the underwood and strikes down the cold. But it does not burn the inhabitants of holes in the great hiding place. One who guards himself lives. "The eyeless know not the path; the eyeless find not the direction; the irresolute attain not the weal; awaken, thus alerted. A man who accepts the gift, a weapon not of iron, given by those who are not close can be saved from the devouring fire by going to the refuge of the porcupine. Wandering about, he knows the ways by the stars and finds his direction. Subduing the five with his mind, he will not be subdued." Having accompanied the Pandavas for a short stretch and given these instructions, Vidura then circumambulated them and, granting them permission to begin their journey, returned to his home. When Vidura, Bhisma, and all the townspeople had gone back to their homes, Kunti called her son Yudhisthira, who hated no one, and said to him, "When Vidura spoke to you in the middle of the crowd, it seemed like he was not saying anything coherent, and yet you agreed to his words. We don't understand it. If we are able to hear about it, and there is nothing indecent, then I would like to hear all about the conversation you had with him." King Yudhisthira said: Vidura told me that we must beware of poison and fire, and he also said that no path should be unknown to us. And he said to me, "You will gain the abundant earth if you conquer your five senses." I then said to Vidura, "It is all understood." Sri Vaisampayana said: On the eighth day of the month of Phalguna, under the star of Rohini, they departed. Upon arriving in Varanavata, they gazed upon the town and its people.

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Sri Vaisampayana said: Hearing that the sons of Pandu had arrived, all the citizens came out of the city of Varanavata with joy and vigor. Riding on thousands of vehicles of all kinds and carrying auspicious gifts as enjoined in the scriptures, they went toward the Pandavas, the greatest of men. The city residents, known as the Varanavatakas, reached the sons of Kunti and offered their blessings for the success of Pandu's sons. Then they all surrounded the Pandavas, eager to serve them in any way. Circled by the citizens, Yudhisthira, a tiger of a man, shone forth like the king of the gods, thunderbolt in hand, surrounded by the immortals. Honored by the citizens, the faultless Pandavas honored them in turn, and they entered the beautifully decorated and bustling city of Varanavata. Upon entering the city, O king, the heroic princes immediately went to the homes of the brahmana,s who were busily and happily engaged in their religious duties. The brothers similarly visited the homes of the city governors and the noble chariot warriors. They next paid respectful visits to the homes of the merchants and workers, and in every house the Pandavas, leaders of the Bharata dynasty, were honored by the cityfolk. Finally they went to their own

temporary lodging, and Purocana was there to receive and welcome them. Purocana offered them fine food and drink, clean, shining beds, and valuable seats. Worshiped by the local townfolk, the Pandavas dwelled there with their royal entourage, honored by Purocana and enjoying the most luxurious furniture and household accessories. After staying there for ten nights, Purocana brought them to that inauspicious house, which was called Siva-grha, "the auspicious house." At Purocana's bidding, those tigerlike men entered the house with their royal entourage, just as the mystic Guhyakas enter fabled Mount Kailasa. Yudhisthira could expertly analyze the properties and qualities of things, and carefully observing the house and smelling the subtle aroma of fat mixed with butter and lac, he said to Bhimasena, "This residence is clearly made to go up in flames. Hemp and resins were used to build this house, and the straw, rope, bamboo and other materials have all been sprinkled with clarified butter, O mighty one. It was well constructed by expert craftsmen who are trusted servants of evil Purocana, who now wants to burn me alive when my guard is down. Vidura is very intelligent, Partha, and having seen this danger, he has already alerted me to it. Now that he has apprised us, we have recognized this to be an `inauspicious house,' well built by our respectable teachers who are seem to be secret followers of Duryodhana. Bhimasena said: If you think this house was built to go up in flames, then we had all better go back to our previous residence. Sri Yudhisthira said: No, I feel we should live here for now, acting very innocent and casual. Our enemies will think we are already lost, and that will give us time to think of a sure way to escape. If Purocana discovers any clue to our real plan, if he sees anxiety or fear in our faces, then he will act at once, and by the most violent and unpredictable means he will burn us to death. Purocana does not fear public censure or the reactions to sin. He is a fool who only cares about the desire of Duryodhana, and he functions precisely on that basis. If we were burned alive, perhaps our grandfather Bhisma would be enraged and not merely lament, and perhaps he would then rouse the Kauravas to anger for the atrocity. If he should be moved to fury, understanding that the sacred law demands it, then perhaps the other Kuru leaders would react in a similar fashion. If, on the other hand, we now flee in fear of being burned, certainly Duryodhana, out of his greed for the kingdom, will have us murdered by his spies. We have no position now; rather, he occupies the capital. We are without allies, but he is surrounded by them. We are bereft of a royal treasury, but his treasury is vast. Therefore it is certain that by various means he will have us murdered. We must cheat this wicked Purocana and his wicked master Duryodhana. We will stay here for now, but we will move here and there, concealing our whereabouts. We will show a keen interest in hunting, and travel all over the country. By this means, we will acquire a good knowledge of all the roads and paths, and that will be necessary when the time comes to flee. Let us begin at once to build a very well hidden hole in the earth, and by concealing our endeavor, the consuming fire will not burn us. We must be very careful and dwell here in such a way that neither Purocana nor any of the local people discover us.

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Sri Vaisampayana said: There was a dear friend of Vidura, O king, who was a professional excavator, and one day he met the Pandavas in a secluded place and said, "Vidura has sent me. I am expert at digging, and Vidura told me, `The Pandavas need help.' Please tell me, what can I do for you? Vidura told me in private, `Have full faith in the Pandavas and try your best to help them.' So tell me, what can I do for you? "On the fourteenth evening of the dark fortnight, Purocana will put fire in the door of your house. `The Pandavas are leaders of the people, and they are to be burned to death with their mother.' This, Partha, is the determined plan of Dhrtarastra's son, as I have heard it. When you were leaving the city, Pandava, Vidura spoke a few words to you in the dialect of the Mlecchas, and you replied to him, `So be it.' I say this to gain your trust." Dedicated to truth, Yudhisthira, son of Kunti, then replied, "I know, kind sir, that you are truly a well-wishing friend of Vidura, and that you are innocent, trustworthy, and always trying to please us. Your firm devotion to our cause is obvious, and there is no need for a password from the learned Vidura for us to recognize you. As Vidura is to us, so are you to us. We see no difference in you; we shall be true to you as we are to him. Now, please save us as the learned Vidura would. "I am aware that Purocana built this so-called home, on Duryodhana's order, to burn us to death. The sinful son of Dhrtarastra has a great treasury and allies, and being a wicked, evilminded man, he constantly harasses us. When we are burned alive, Duryodhana's desire will be fulfilled, but you sir must work to save us from that fire. "Next door to us here is the fully equipped armoury of wicked Purocana. It's ramparts come flush against our big house, with nothing in between. Vidura certainly knew previously of Purocana's wicked plan, and therefore he took care to warn us. The crisis he had foreseen is now upon us. You must save us without exposing our plan to Purocana." The excavator vowed to do it, and set about his task with zeal. Digging out a trench, he constructed a large hole in the middle of the house, but with a deceptively small mouth so that it could be easily covered and the floor kept smooth and even. Fearing evil-minded Purocana, who practically lived in the doorway of the house, the excavator disguised the hole so well that it could not be detected. All the Pandavas spent their nights in the house, keeping their weapons near at hand, but during the day, on the pretext of a fondness for hunting, they wandered from one forest to another. Feigning confidence though having none, and always in anxiety though feigning satisfaction, the Pandavas lived in the greatest distress, but they successfully deceived Purocana. Nor could the residents of the city discover them, except for one man, a most skillful excavator, who was a trusted adviser to Vidura.

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Sri Vaisampayana said: Seeing the Pandavas happily dwelling there for one full year, and observing them to be fully confident and at ease, Purocana rejoiced. Yudhisthira was wise in the ways of men, and seeing Purocana so joyful, he said to his brothers Bhima, Arjuna, and the twins, "Wicked Purocana is convinced that we fully trust him, but that cruel man is deceived. I think it is time to escape.

We shall ignite the armoury and burn up Purocana, along with this house of lac, leaving six bodies here so we will escape unnoticed." That night, O king, on the pretext of giving charity, Kunti arranged a huge reception to feed the saintly brahmanas, and they arrived their wives. After eating, drinking, and enjoying as they desired, they begged their leave from Kunti, and returned late at night to their homes. The hand of destiny brought to that celebration a low-class Nisada woman, the mother of five sons, who came to that affair to beg for food. She and her sons became drunk and wild from drinking liquor, until they collapsed in the house of lac and slept without a trace of consciousness, as if they were dead. A noisy wind blew that night, and all the city slept, O mighty king, when Bhima arose and ignited a blazing fire on the very spot where Purocana lay asleep. A roaring fire arose, consuming the armoury and the house of lac. So ferociously did it roar and burn that all the city awoke. The citizens said: Sinful and stupid Purocana, engaged by Duryodhana, had this house built and burned down and thus destroyed his own soul. Damn the foolish mind of Dhrtarastra, who works through his counselor to burn the pure and innocent Pandavas! The only good thing is that wicked Purocana himself has burned to death. His brain was so incredibly evil that he killed with fire the very best of men, the faultless sons of Pandu who had such faith in him. Sri Vaisampayana said: Thus the Varanataka people spoke to one another, and surrounding the devastated house of lac, they kept vigil throughout the night. Meanwhile, escaping unnoticed through the tunnel under the house, the Pandavas fled with their mother. The mighty Pandavas and their mother were very disturbed and unhappy, having passed the night without sleep in extreme anxiety, and they could not find the energy to run. Bhimasena, however, bristled with power and courage, and taking his brothers and his mother, he pushed forward, O king. Placing his mother on his shoulder, the twins on his hips, and his two powerful brothers Yudhisthira and Arjuna in his arms, mighty Bhima moved swiftly along under cover of night, breaking down trees, tearing apart the earth with his two feet, and blazing ahead with the power of the wind.

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Sri Vaisampayana said: When the night was over, every man and woman in the city rushed about the ruins looking for the beloved sons of Pandu. When they finally extinguished the blaze, the people saw from the remains of the house that it had been intentionally built with lacquer and that the minister Purocana had burned up in the blaze. "Surely Duryodhana, that evil-doer, arranged this to destroy the Pandavas," the people wailed. "Without doubt, with Dhrtarastra's knowledge his son has burned to death the heirs to Pandu's empire, and Dhrtarastra did not forbid this murder. It is now clear that Bhisma, son of Santanu, does not really follow the religious principles, nor does Drona, nor even Vidura or Krpa, nor all the rest of the Kauravas. We ourselves will send a message to the wicked

Dhrtarastra: `Your greatest desire is now fulfilled. You have burned to death the sons of your own brother Pandu.' " Searching for the Pandavas, they removed the remains of the blaze and saw the Nisada woman with her five innocent sons, burned to death. While helping to clean and purify the area, the very same excavator who had built the tunnel covered the hole with debris so that it was unnoticed by the other men. The people of the town then sent word to Dhrtarastra that the Pandavas had burned to death in a fire along with the minister Purocana. However, upon hearing this most shocking news of the destruction of the the sons of Pandu, Dhrtarastra lamented in great agony. "Today my beloved brother King Pandu has died and there will be no other like him, for his heroic sons have burned to death along with their poor mother! Men must go immediately to the city of Varanavata and offer the highest and final honors to those heroes and to the precious daughter of King Kuntibhoja. Arrange at once for large, magnificent urns for their remains and let all those who loved them, who were their friends, pay homage to them in this tragic moment. In these trying circumstances, anything I can do to benefit the departed souls of the Pandavas and Kunti must be done, and we shall spend for it!" Having thus spoken, and surrounded by all his relatives, Dhrtarastra, the son of Ambika, offered the holy water on behalf of the sons of Pandu. All the Kauravas cried and shrieked in the depths of anguish, but Vidura lamented only briefly, for he knew the truth. In the meantime, the Pandavas, having escaped the city of Varanavata, sought safety to the south, and with great speed they made their way. Heading steadily south, they easily found their way by the stars, and with much endeavor, O king, they reached the deep jungle under cover of night. Thereupon the dear sons of Pandu, their energy spent, pained by thirst, and blinded by sleep, spoke again to the great champion Bhimasena. "What could be more miserable than for us to be here in this deep jungle? We have no idea where we are, and we don't have the strength to go any farther. We don't even know if Purocana has actually died in the fire. What can we possibly do to save ourselves from this danger without anyone seeing us or knowing that we're alive? Carry us again, just like before, and keep going, Bharata. You are the only one of us who has any strength left, for only you can go on forever like the wind." Thus addressed by Yudhisthira, who spoke for all the brothers, the mighty Bhima picked up his mother, Kunti, and his brothers, and that mighty one raced forward.

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Bhima's Lament Sri Vaisampayana said: As Bhima quickly moved through the jungle, his powerful thighs sent the trees and thickets whirling about, stirring up winds, O king, that blew like the summer blasts in the months of Suci and Sukra. Mighty Bhima made his own road by flattening the creepers and lordly trees, shattering branches, tearing out bushes that entered his path, and demolishing the forest giants that grew from the earth and gave their fruits in the sky. Immeasurable was Bhima's prowess, and as he went crashing through the forest, his speed and force left the Pandavas dizzy and dazed.

More than once they crossed wide rivers with the boats of their arms, and on land they assumed disguises, fearing the son of Dhrtarastra. When the going was rough, on treacherous land and up the banks and mountain slopes, Bhima carried his glorious mother, whose body was most delicate. As evening settled in, those bulls of the Bharata race came to a corner of the vast forest where the forest fare of roots and fruits and even water was scarce, and where the birds and beasts were cruel and ghastly. Grim was that twilight, as horrible birds and beasts roamed all about, all directions fell blind with darkness, and unseasonable winds howled. Afflicted with fatigue and thirst, and irresistible sleep, the Kauravyas could not go any farther. Then Bhima, best of the Bharatas, entered a vast and frightening forest where no man lived, and he moved quickly to the shelter of a wide and charming banyan tree, where he placed down all the family and said, "I shall search for water here. My lord Yudhisthira, all of you should now rest. Water-going cranes are crying out their sweet songs, so I think there must be a large reservoir of water in this area." "Go ahead!" said the eldest brother, giving permission, and Bhima went to the place where the water-birds were crying out. There he drank good, clean water and took bath, O king, and with his upper cloth he gathered up drinking water for his family. He quickly returned the distance of several miles, eager to bring water to his mother. Seeing his mother and brothers sleeping there on the bare ground, Vrkodara was filled with unhappiness, and he grieved for them: "How ironic that in Varanavata, they could not fall asleep on the most costly beds, and now they sleep so soundly on the bare ground. Behold this lady, the sister of Vasudeva who crushed the hosts of wicked enemies, this Kunti, who is the daughter of King Kuntibhoja, and who is glorified by all the marks of divine and noble birth; the daughter-in-law of Vicitravirya, and the wife of the great soul Pandu; she who has always slept in palaces, and who shines like the bright whorl of the lotus; the most delicate of women, who by all rights deserves the costliest bedding. Just see her now so unfairly lying on the dirt of the earth! She bore her sons from the god of justice, from the king of heaven, and from the Wind, and now that same innocent woman lies exhausted on this bare land. What could be more heartbreaking for me than to see this, that I must now watch my own brothers, tigers among men, sleeping here on the empty ground? Whatever kingdom there may be in these three worlds, this king deserves to rule it, for it is he who knows the Law. How can that very king lie here exhausted on bare ground like a most wretched and vulgar man? And Arjuna, who has no equal among men in this world, whose divine hue is dark like a bluish rain cloud--- he too lies here on the empty land like a wretched one. What is sadder than this? And the twins, endowed with such beauty, like that of the celestial Asvins, they too take their rest on the hard surface of the earth as if they were the poorest of men. "A man who has no biased and scheming relatives to disgrace his family lives very happily in this world, like a tree that stands alone in a village. That single tree, full of leaves and fruits, becomes sacred to the village, and because it stands alone, without a jungle of relatives, the people honor and revere it. "Of course, those who have many courageous relatives, devoted to religious principles, they too live happily in this world, free of distress. Powerful, prosperous people who love and take care of their friends and family live by helping and depending on each other, like trees in a noble forest. But Dhrtarastra and his wicked son have driven us out of our home, and somehow by the instruction of Vidura we were not burned to death. And here we are under the shelter of a tree. What direction shall we take, now that we've come to the worst trouble of our lives?

"I seem to make out a city not too far from this forest. Someone had better keep guard while the others sleep, so I myself will stay awake. They will drink water later when they awaken and are rested and relaxed." Thus making up his mind, Bhima guarded his family throughout the night.

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Sri Vaisampayana said: Not too far from the forest where the Pandavas slept lived a monstrous creature, a Raksasaup6 \chftn rootnote rs18up6 \chftn Raksasas are a species of powerful and demonic beings who feast on human flesh. named Hidimba who preyed on human flesh. Making his home in a huge Sala tree, he possessed great power and might, but his deformed features were hideous, with bright yellow eyes, a gaping mouth with sabre-like teeth, and an insatiable lust for human flesh. Afflicted by hunger, he was roaming the night when he happened to spy from a distance the sleeping Pandavas and their mother. Shaking his head with its harsh and grizzly hairs and scratching it with his fingers pointed upward, the Raksasa opened his great mouth wide and yawned, looking again and again toward the sleeping princes. The wicked giant, who preyed with terrible strength on human flesh, smelled the aroma of human meat and said to his sister, "After a long time, some food has come that I really like. My mouth is watering with relish, and my tongue is licking my lips. Finally I can sink my eight deadly, razor-sharp teeth into these juicy, fleshy bodies. I shall step over these human necks and rip open the jugular veins, and then I shall drink lots of hot, foaming blood. Go and find out who they are, sleeping so confidently in the forest. "The aroma of human meat is very strong, and it gives me great pleasure. Go kill all those humans and bring me their bodies. You have nothing to fear from them, for they sleep in my domain. We shall very nicely prepare the meat of these humans, and then we shall feast together. Quickly, do what I say!" Obeying her brother's order, the Raksasi monster, jumping from one tree to another, went swiftly to where the Pandavas slept, O best of the Bharatas. Arriving there, she saw the Pandavas and their mother, Prtha, sleeping on the ground, and she saw the invincible Bhimasena standing guard over them. But when she saw Bhimasena standing as tall and sturdy as the trunk of a Sala tree and incomparably handsome, the Raksasi desired him. "This dark, handsome man has powerful arms, and shoulders like a lion, and his body seems to glow. His neck is thick and precious like a conchshell, and his eyes are like the petals of a lotus. This man is fit to be my husband! I shall never execute the cruel order of my brother. The love a woman feels for her husband is much stronger than her friendship with a brother. If I kill these people, my brother and I will be satisfied for an hour or so, but if I don't kill them, I shall enjoy forever." Able to change her body at will, she then took the form of a gorgeous human female, adorned herself with celestial ornaments, and very slowly, like a bashful creeper, approached the mighty-armed Bhimasena. She smiled at him and said, "Where have you come from, noble man, and who are you? Who are the men who sleep here as handsome as gods? And who is this very delicate woman, tan and luminous, who has come here to the forest with you and lies

sleeping as securely as if she were in her own house? She doesn't know that the wild jungle is inhabited by Raksasas, and that a most wicked Raksasa named Hidimba dwells in this very place. That evil Raksasa is my brother, and he sent me here because he wants to eat all of your flesh, O divine one. But when I look upon you, who are as handsome as a child of the gods, I desire no one else for my husband. I tell you the truth. "Now that you know this, please treat me properly. My mind and body desire you, so accept me as I have accepted you. O innocent one, be my husband, and I shall save you from that man-eating Raksasa. Then, O mighty-armed, we shall live together, with the mountains as our citadel. I can fly through space and wander where I will. Come with me, and discover pleasure that you have never known before! Bhimasena said: My dear Raksasi, what man would abandon his mother, an older brother, and younger brothers like these when he has the power to protect them? How can a man like me hand over his sleeping brothers and mother as food for the Raksasas and go off pining for romance? The Raksasi said: Whatever you like I shall do. Wake them all up, and I shall gladly save all of you from the man-eating Raksasa. Bhimasena said: O Raksasi, my brothers and mother are peacefully sleeping in these woods, and I will not wake them all up out of fear of your wicked brother. O timid one, neither Raksasas, humans, Gandharvas, nor Yaksas can withstand my prowess, O lady of lovely eyes. Either go or stay, good woman. Do as you like, or send at once your man-eating brother, my thin beauty.

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Sri Vaisampayana said: Noticing that his sister had been gone for a long time, Hidimba, lord of the Raksasas, descended from his tree and went to hunt the Pandavas. His arrogant, bulging eyes were red with rage. His hairs standing on end, the mighty demon stood so tall that his body bruised the clouds. Repeatedly throwing around his mighty arms, he smashed his palm with his fist, and ground together the sharpened fangs that lit up his hideous face. Seeing that awful monster coming to attack them, his sister Hidimba was terrorstruck and said to Bhimasena, "He's going to attack! He's a wicked man-eater, terribly cruel. You and your brothers must do exactly as I say. I have all the strength of the Raksasas, and I can go anywhere at will. Climb onto my hip, my hero, and I will take you away through the skyways. Please, mighty one! Wake up your sleeping brothers and your mother, and I will take all of you and flee through the celestial sky." Bhimasena said: Do not fear, shapely one. He is nothing in my presence. O thin-waisted lady, I shall kill him before your attentive eyes. This degraded Raksasa is no match for me, my timid one. Why, not even all the Raksasas combined can withstand my pressure in battle. Just look at my bulging arms, as wide as elephant trunks, my thighs as tough as iron beams, and my hard, massive

chest. Lovely lady, do not insult me by thinking that I am an ordinary human being, for you will see now, shapely one, that I am equal in prowess to Indra. Hidimba said: I am not insulting you, O tiger of men, for I see that you are as handsome as a god. But I have also seen the havoc wrought by this Raksasa upon human beings. Sri Vaisampayana said: O Bharata, as Bhimasena was thus speaking, the man-eating Raksasa heard his words and flew into a rage. Hidimba then saw that his sister had assumed a human form with a garland atop her head and a face as lustrous as the full moon. Her eyebrows, nose, and hair were all exquisite, her skin and nails most delicate, and she was dressed in very thin garments and adorned with all sorts of jewelry. Seeing her maintaining such a charming human form, the man-eater suspected her of lusting after a man, and this only fanned the fire of his wrath. In full fury the Raksasa bulged out his huge eyes at his sister, O noble Kuru, and rebuked her, "Who is this fool that obstructs me when I'm hungry? Hidimba! Are you so bewildered and deceived that you do not fear my rage? Damn you, shameless woman! Lusting after men! You disgust me, for you bring infamy to all the Raksasa lords who have come before us. Taking the side of these humans, you have unkindly offended me. I shall immediately kill all of them, and I shall kill you too!" Having spoken thus, Hidimba, his eyes red with rage and furiously gnashing his teeth, rushed upon Hidimba to kill her, but seeing this, mighty Bhima, best of fighters, shouted in a menacing voice, "Halt! Stand right there!"

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Sri Vaisampayana said: Seeing the Raksasa raging at his sister, Bhimasena began to laugh and said to him, "Why should you wake up these people who are sleeping so peacefully? Come and attack me, you stupid man-eater. Hurry up! I've done you no wrong. You are the offender, but at least try your blows on me and don't strike a woman. "You stupid Raksasa, it is you who are the infamy of your family. This girl is an innocent child, and she could not help desiring me, for she was moved by the god of love who dwells within her body. By your command she came here, and upon seeing my God-given beauty, she immediately desired me. This shy woman does not defile your family. The fault was committed by Cupid, and when I am standing here, you wicked Raksasa, you are not going to strike a woman. Let's come together, man-eater, one on one, and I shall send you now to the abode of Yama, lord of death. Now, Raksasa, I'm going to pound your head into the ground till it shatters, as if it were smashed by the foot of a mighty elephant. Let the vultures and jackals be happy to drag your body on the earth, for this very day I shall slay you in battle. For too long you have defiled this forest, devouring innocent men, but now in one moment I shall free the forest of its painful pest. "Even though an elephant is as big as a hill, a powerful lions kills it and drags it over the land. So today your sister will see you killed and dragged by me across this earth. When I slay you, O disgrace of the Raksasas, the men who live in this forest will wander its woods free of harassment."

Hidimba said: What is all your useless roaring and boasting, son of man? First do all that you say and speak with action! Don't go on forever bragging in vain. You think you are strong and invincible, but you will now learn in battle that I am stronger than you. You offend me with your words, you fool, but I promise that I will not slaughter these people sleeping here so happily until I have first slaughtered you. But when I have drunk the blood of your limbs, then I shall slay these others, and I shall murder this woman who dares to disgust me. Sri Vaisampayana said: Having thus spoken, the man-eater grasped his own arms and with terrible fury rushed upon Bhimasena, the slayer of enemies. As the demon rushed upon him, swinging his deadly fist, Bhima, of frightening prowess, swiftly caught and held his arm and laughed at him. As the demon struggled in his mighty grasp, Bhima dragged him eight bowlengths from that spot as easily as a lion drags a petty animal. Held in the mighty grip of Pandu's son, the furious Raksasa wrapped his arms around Bhimasena and screamed out in a terrifying voice. Again powerful Bhima dragged him on the ground and said, "I don't want this noise to wake up my sleeping brothers." Bhima wanted to fight, and the two of them attacked and dragged one another with sheer power. Both the Raksasa and Bhima demonstrated extraordinary prowess, as they broke apart giant trees and tore apart the toughest jungle vines as furiously as two maddened bull elephants that have grown mighty for sixty years. Awakened by the great sound of the battle, the Pandavas and their mother awakened, opened their eyes, and saw the lady Hidimba standing before them.

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Sri Vaisampayana said: Awaking and seeing before them the superhuman beauty of Hidimba, the tiger-like Pandavas and their mother Prtha became astonished. Studying her carefully, and amazed by her gorgeous features, Kunti spoke to her in words that were gentle, sweet, and comforting. "You are as bright as a child of the gods. Who is your guardian, and who are you, fair lady? Where do you come from, shapely woman, and what duty brought you here? Whether you are a venerable deity of this forest or an Apsara goddess, please explain everything to me. How is it that you are standing here before us?" Hidimba said: The forest that you are seeing, as vast and luminous as the blue rain-bearing clouds, is the residence of the Raksasa Hidimba, and it is my abode as well. You may know me to be the sister of that Raksasa lord. Noble lady, my brother wanted to kill you and your sons, and therefore he sent me here. I came here on the order of that cruel and wicked demon, but then I saw your powerful son, whose skin is like gold. Cupid moves in the heart of all beings, good woman, and he has put me under the control of your son. I chose your mighty son as my husband, and I tried to take him away, but he would not be controlled by me. Then, knowing that I had been gone for a long time, that man-eater came himself to kill all of your sons. But your intelligent son, who is my beloved, with his strength, stamina, and skill smashed my wicked brother and dragged him away [so the fight wouldn't disturb you]. Look, you can see

them there, roaring and tearing at each other, man against Raksasa, both of them full of power and courage. Sri Vaisampayana said: Hearing her words [and suddenly realizing that their brother Bhima was engaged in mortal combat], Yudhisthira, Arjuna, Nakula, and mighty Sahadeva all jumped to their feet and saw the two fighters clasping and dragging each other like two furious lions in a savage fight for victory. Holding and dragging one another, they raised a dust cloud like the smoke of a forest fire. Covered with earth and dust, they seemed like two mountains, and they shone like two great slopes covered with mountain dew. As Arjuna watched his brother struggling with the Raksasa, he laughed and whispered to him, "Bhima, don't be afraid, mighty-armed one. We were exhuasted and sleeping soundly, and we didn't know you were fighting with such a ferocious enemy. I'm here to help you, Partha, I shall fight with the Raksasa, and Nakula and Sahadeva will protect Mother." Bhima said: Just stay on the sideline and watch. And don't be confused by this exercise. There's no way he's going to live, now that he's come within the reach of my arms. Arjuna said: Bhima, why let this sinful Raksasa live so long? We have to leave soon; we can't stay here, O tamer of foes. End this fight before the western horizon turns red and the twilight begins, for in that eerie hour the Raksasas gain tremendous power. Hurry up, Bhima; don't play with him! Kill this horrible Raksasa before he works up his magical powers. Sri Vaisampayana said: Thus addressed by Arjuna, Bhima threw up the body of the ferocious Raksasa and whirled it around more than a hunred times. Bhimasena said: With useless meat you maintained your useless life and grew strong, but with a useless brain. You deserve a useless death! So now you will be useless no more! Arjuna said: If you consider the Raksasa to be a burden for you in this fight, then I can help you, but he must be killed instantly. Or I alone shall kill him, Bhima. You have done a good job and you're tired, so it's the right time for you to rest. Sri Vaisampayana said: Hearing these words from Arjuna, Bhimasena fumed with indignation and pulverized the demon against the hard ground, slaughtering him like a sacrificial animal. As Bhima dealt him death blows, the Raksasa blasted the air with horrible screams that filled the entire forest, echoing like a moist and booming kettledrum. The powerful and beloved son of Pandu then grasped the Raksasa's body firmly in his hands and broke it in half, delighting his anxious brothers. Seeing that Hidimba was dead, the Pandavas became wildly enthusiastic, and they honored Bhimasena, a tiger among men, who always tamed his foe. Having praised and honored the great soul Bhima of awesome prowess, Arjuna again spoke to him. "Bless you! I think, my lord, there's a city not far away from this foresy. Let us go there quickly so that Duryodhana does not discover us here." Everyone agreed, saying, "So be it,"

and those fierce warriors, tigers of men, took their mother and departed, and the Raksasa lady Hidimba went with them.

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Sri Vaisampayana said: The Raksasa's sister, Hidimba, quickly fell at the feet of the Pandavas, and with obeisances to Kunti and the eldest brother, Yudhisthira, she honored all of them and said to Bhimasena, "Just by seeing you, I was captured by Cupid, and rejecting the cruel words of my brother, I took your side instead. And I saw your great feats when you battled the terrible, angry Raksasa. Please! I want to serve you and care for all your needs!" Bhimasena said: Raksasas remember their grudges and they resort to bewildering magic to avenge themselves. You are one of them, Hidimba! Go now the way of your brother! Yudhisthira said: Bhima, O tiger of men, even when you are angry you cannot kill a woman. Protect the sacred law, Pandava, and don't simply worry about protecting your body. The mighty demon came to kill us, but you cut him down. So what can his sister do to us, even if she is secretly angry? Sri Vaisampayana said: Folding her hands in a prayerful sign, Hidimba again turned to Kunti, and to Yudhisthira and Arjuna, and pleaded for their help. "O noble woman, you know how much women suffer when struck by the arrows of Cupid, and now, good woman, that pain has reached my heart because of Bhimasena. I tolerated the greatest sorrow, waiting for the right time, but now my time has come to be truly happy. Giving up my best friends, my duties, and my people, I chose this tiger of a man, your son, as my husband, good lady. Most honored woman, does this chosen man, and do you also, reject my proposal for a wedding because I speak as I do? Whether you consider me a fool or a devoted servant, O fortunate woman, please join me with your son in sacred marriage! Taking your son, who is as handsome as a god, I would go with him wherever we wish, and when my desire has been fulfilled, we shall return. Please have faith in me, fair lady. "If all of you just think of me, then I shall always come to you in times of trouble, and I will take these best of men across impassable roads. When you desire to travel with great spead, I shall carry all of you on my back. But now, please, give me your mercy so that Bhimasena will accept me. "It is said, `To escape disaster a man should save his life by whatever means is practical, and one who follows this rule must honor every practical means as his duty. This does not mean, however, that one should resort to evil acts, for even in distress one should maintain one's higher principles. One who knows this is the greatest student of virtue, for calamity often spells the ruin of religious principles and those who practice them. But virtue preserves one's life, and virtue is the giver of life, so whatever means one adopts to preserve one's virtue cannot be condemned.' " Yudhisthira said:

It is exactly as you said, Hidimba; there's no doubt about it. Religion must be practiced as you've described it, slender lady. Bhimasena shall now take his bath and perform his daily rites, and when he has taken the sacred marriage thread, you may receive him as your husband before the sun has set. You may travel with him during the days as much as your desire, and at the speed of the mind, but you must always bring Bhimasena back to us at night. Sri Vaisampayana said: Hidimba, the Raksasi, then promised, saying, "It shall be so." Taking Bhimasena, she traveled up into the sky and went with her husband to visit beautiful mountain peaks and sanctuaries of the gods, enchanting abodes always busy with the sounds of deer and birds. Assuming the most beautiful feminine form, adorning herself with all manner of exquisite jewelry, and conversing very sweetly, she gave pleasure in all these places to the son of Pandu. Similarly, in inaccessible forests and on hilltops filled with flowering trees, in charming lakes bedecked with blossoming lotus flowers;on river islands and beaches where the sand was made of gems; in the waters of the holiest forests; in the mountain rivers; in the lands of the ocean, filled with jewels and gold; strolling through charming villages; and in forests of giant Sala trees; in the sacred groves of the gods; on the mountain cliffs; in the abodes of the mystic Guhyakas; in the shrines of the ascetics; on the banks of the celestial Manasa lake, which abound in the fruits and flowers of all seasons--in all these places Hidimba maintained a most beautiful form and delighted the Pandava. Giving pleasure to Bhima in all these places, going from one to the other at the speed of the mind, the Raksasi eventually gave birth to Bhimasena's mighty son. With his crooked eyes, great mouth, and conchlike ears, the boy was frightening to behold. His form was bhima, awesome, his lips bright copper-red, his fanglike teeth very sharp, and his power great. He was a great archer, a great hero with great stamina and strength in his arms. He had great speed, a huge body, and great mystic power, and he could easily subdue his enemies. He had superhuman speed and strength, though apparently born from a human father, and he surpassed all the witches and warlocks in mystic power, as well as all the human beings. Although Hidimba had transformed her body into a beautiful feminine form, she was in fact a Raksasi, and thus her son bore her own original features. Though an infant , this mighty hero quickly assumed the features of a human adolescent, O king, and attained pre-eminent skill with all weapons. Raksasa women give birth to their children on the same day they conceive. They can assume any form at will, and they do in fact appear in many forms. The hairless child respectfully took his father's feet, and then the mighty young archer reverently touched the feet of his mother. The two parents next gave their child a name. "His bald head is as bright as a pot," said Bhima to the boy's motherrs20up6 \chftn rootnote rs20 rs18up6 \chftn ghata-bhasa-utkaca, hence ghata-utkaca, or ghatotkaca. and thus the boy's name forever after was Ghatotkaca. Ghatotkaca was always devoted to his uncles, the Pandavas, and they always held him dear, for he was ever faithful to them, seeing always their interest. "We agreed to live together until our son was born, and that agreement has now expired," said Hidimba to her husband. Making another covenant with Bhima, she went upon her way. Ghatotkaca then promised that whenever he was needed, he would come to serve his father and uncles. Taking his leave, that best of the Raksasa race departed toward the north. Lord Indra himself had arranged the birth of this powerful child who in the future would cause the destruction of the exalted and invincible Karna. \qr

ADI PARVA - CHAPTER 144

Sri Vaisampayana said: O king, those maharatha heroes journeyed quickly from one forest to another, hunting many deer. Traveling through the kingdoms of the Matsyas, the Tri-gartas, the Pancalas, and the Kicakas, they observed enchanting regions full of woods and lakes. The Pandavas assumed the appearence of ascetics, braiding their matted hair and garbing themselves with tree bark and deerskin, and Kunti did the same. At times they traveled hurriedly, carrying their mother, and at times they moved completely at their leisure. By studying the Brahmana portion of the Vedas, all the Vedic supplements, and the moral treatise known as Niti-sastra, they became knowers of the sacred law. They met on the way their grandfather, the great soul Krsna-dvaipayana Vyasa. All the mighty Pandavas and their mother respectfully greeted him and stood with hands folded in veneration. Srila Vyasa said: I already knew within my mind, O noble Bharatas, how you were driven from your home by the sons of Dhrtarastra, who are set in their irreligious ways. Knowing that, I came, for I desire to do the greatest good for you. You should not be discouraged, for all this will eventually lead to your true happiness. Without doubt all of you boys [the Kurus and the Pandavas] are equal to me, but when a child is suffering or very young, the relatives show him special affection. Therefore I now have greater affection for you Pandavas, and because of that affection I desire to act for your good, so listen now. Close by is a lovely city where you will have no trouble. Live there in disguise and wait for my return. Sri Vaisampayana said: Thus encouraging the sons of Prtha, those tamers of foes, Vyasa went directly with them to the city, which was called Ekacakra, and along the way the lord encouraged his daughter-inlaw Kunti. "Push on with your life, my daughter, for your child Yudhisthira is the son of Justice, and he will rule over all the kings of the earth as the king of justice! He knows the sacred law, and he is naturally the world's leader. He will conquer the whole earth by his virtue, and by the strength of Bhimasena and Arjuna he will enjoy unrivaled sovereignity. Your sons and those of Madri are all maharathas, warriors of the highest caliber, and one day with their minds at peace they will delight and find happiness in their own kingdom. Having conquered the earth, these tigers of men will offer sacrifice to the Supreme Lord through the Raja-suya, the Asvamedha, and other celebrated rites, in all of which abundant charity will be distributed. Your sons will rule and enjoy the kingdom of their father and forefathers, and they will show great kindness to their loving friends, granting them wealth and happiness." Having thus spoken, and settling them in the house of a brahmana, the sage Vyasa then said to Yudhisthira, the greatest of earthly monarchs, "You must all wait for me here, for I shall come again. By understanding the place and time, all of you will know the greatest joy." O king, the Pandavas and their mother stood with folded hands and said to the sage, "So be it!" Then that incarnation of Godhead Srila Vyasa, that lord and saint, went to another place by his own infallible will.

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King Janamejaya said: Those great warriors, the sons of Kunti, went to Ekacakra. But what did the Pandavas do after that, O best of brahmanas? Sri Vaisampayana said: Those great warriors, the sons of Kunti, did go to Ekacakra, but they did not spend much time within the brahmana's house, for disguised as humble ascetics, they went out begging, and as they went about collecting alms, O king, they would see the charming varieties of forests, the fascinating geological regions, and the rivers and lakes of that country. By their excellent character and qualities, the Pandavas became a very agreeable sight for the people of the city. Every night they would deliver their alms to Kunti, and each son would enjoy what she set aside for him. Four heroic brothers and Kunti herself would eat half of the food collected by begging, and mighty Bhima would eat the other half. As those great souls thus spent their days there, O mighty Bharata king, a long time passed. One day, when the Bharata princes had gone out begging and Bhimasena had stayed behind to keep company with his mother, Kunti heard a terrible cry of grief sounding throughout the brahmana's house. My dear Bharata king, Kunti was a very merciful person, a godly woman with the mind of a saint, and when she heard the brahmana and his family wailing in anguish, she could not bear it. Her heart suddenly churning with sorrow, the gentle lady called her son Bhima and said to him in a voice filled with kindness, "My son, we are living very happily in the house of the brahmana; we live as honored guests, without any strife, and completely hidden from the sons of Dhrtarastra. I am always thinking, son, whether I could not possibly do something to please the brahmana, for when people live happily as guests in another's home, it is normal to offer something to the host. After all, a person's character is measured by his gratitude. When kindness is shown to a gentleman, he never forgets it, and he feels that he must do even more in return. It is quite clear that some tragedy has befallen this brahmana, and if I can help him in his crisis, I will have done a good deed. Bhima said: We must find out what grief has arisen for this brahmana. Once we know it, I am determined to help him, even if it be a most difficult task. Sri Vaisampayana said: O lord of men, as the two of them went on talking, they again heard a cry of anguish coming from the brahmana and his wife. Thereupon, Kunti rushed into the inner quarters of the noble brahmana like a merciful cow whose calf has been trapped. There she saw the brahmana with his wife, son, and daughter, but his face was transformed in grief. The brahmana said: What a curse, to be born in a world where our dreams go unfulfilled and instead we suffer a pain that burns like fire; we depend on others and take the deepest sorrow as our lot. To be alive is the greatest grief; to be alive is the hottest fever; to be alive and working in this world surely means to choose among conflicting delusions. Even if a person lives alone and does not worry about worldly piety, prosperity, and bodily pleasure, nonetheless a life without these things is considered the greatest misery. Some people say that salvation is the greatest thing, but I have no hope that I will achieve it. And if a person acquires ordinary wealth, all hell besets him. To be greedy for wealth is the worst misery, and if one actually acquires wealth, he suffers even more. And one who falls in love with his money suffers the greatest pain of all

when he inevitably parts with it. In any case, I see no way to save myself from this disaster unless I flee to a safe place with my wife and children. You know very well, brahmana lady, that in the past I tried to get you to leave for your own good, but you did not listen to me. No matter how many times I begged you, foolish woman, all you could say was, "I was born and raised here, and my father was born and raised here." But your old father and mother went to heaven a long time ago, and so did your other seniors, relatives, and friends. So what pleasure is there in living here? You were so attached to your relatives that you did not listen to my words, and now your own family must perish, and I cannot stand the pain. The only solution is that I perish. I cannot bear to lose any one of my own family and go on living myself like a cruel and heartless man. I have always practiced religion together with my wife, and she is like a mother to me, always restrained, a true friend arranged by the gods who has always helped me more than anyone in my life's progress. She was ordained for me by my venerable father and mother, and she has shared with me from the beginning all the duties and burdens of married people. My dear wife, you are an educated woman from a noble family, the mother of my children, and having accepted you in accordance with all our customs and wed you in sacred marriage with the chanting of mantras, how can I now sacrifice you, a saintly and faultless wife who is ever faithful, simply to save my own life? And how could I ever bring myself to sacrifice my beloved daughter, who is still a child, who has not even reached her full youth or developed the mature signs of womanhood. The exalted creator of this world has placed her in my care on behalf of her future husband. I aspire for higher planets where dwell my forefathers dwell, but I can only achieve them through the goodness and piety of my daughter's son. And having brought her into this world, how could I dare abandon her? Some men think that a father has greater affection for his son than for his daughter, but my love is the same for both my children. On the son rests one's hopes for higher worlds, family lineage, and eternal happiness, but my daughter is an innocent child. How could I dare abandon her? If I did that, I would be rejecting my own soul, and I would suffer in the tenebrous worlds of fallen spirits. And yet if I leave them behind, it is clear that they also will not have the strength to live. To sacrifice any one of them would be an act of cruelty, condemned by the wise, yet if I sacrifice myself, they will all die without me. I have fallen into such anguish, and I have no power to escape it. O damn! What will happen to me and my family? To die with all of them is best, for I can no more endure this life.

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The brahmana's wife said: You should never lament like that, as if you were an ordinary man. You are a brahmana, learned in the spiritual science, and under no circumstance should you lament like that. Destruction of the material body is inevitable, for all men must die. There should be no lamentation for that which is bound to perish. Ultimately, a man cherishes all his possessions--his wife, son, and daughter--- for his own satisfaction. The soul itself is eternal and dependent only on God. Therefore give up your anxiety through perfect spiritual knowledge, for I am determined that I myself shall go to that place. Since time began, the supreme duty for a woman in this world is to do what is best for her faithful husband, even at the cost of her life.

Therefore by performing such an act, I shall bring you happiness, and I shall gain undying glory both in this world and the next. I shall now declare to you the religious principles that must guide our present actions, for they will clearly increase your prosperity and virtue: you have now fulfilled with me the purpose for which a man seeks a wife. I have given you a good daughter and a son, and therefore I have no further debt to you. You are capable of nourishing and protecting our two children. I cannot nourish and protect them as well as you. Without you, I would simply suffer, unable to satisfy the needs of the family. How would the two young children survive, and how would I live? Without you, I shall be an unprotected widow with two small children. How will I give a good life to my children and keep myself on the path of righteousness? How will I be able to protect our daughter when she is pursued by proud and indecent men who are unworthy of marriage with our family? Just as birds eagerly chase a piece of meat that is thrown on the ground, so do all men pursue and exploit a woman who has no strong man to protect her. O best of brahmanas, I will be disturbed by wicked men who will come lusting after me, and I will not have the power to stay on the godly path that is so revered by the decent. If you do not see to her religious education, how will I have the energy or authority to keep this young girl, your only daughter, on the path of her father and forefathers? How will I have the strength to instill good and necessary qualities in this young boy when he is fatherless and exploited all around? How will I teach him to care about religion as you do? Unworthy men will push me aside and go after your unprotected daughter, like the uncultured men who seek to force their way into the spiritual science. And if I don't want to give them this virgin girl, who is endowed with all your fine qualities, they will grow violent with me and take her by force, as crows steal clarified butter from the arena of sacrifice. When I am forced to see your son grow up unlike his father, and your daughter fallen into the hands of unworthy men, and when I am thus despised by the people, and I forget my own soul in the company of polluted men, then I shall undoubtedly die. My two young children will have already lost their father, and when they lose their mother, there is no question but that they will perish, like two fish in a lake gone dry. Bereft of you, the three of us will thus perish without a doubt. Therefore, it is I whom you must sacrifice. O brahmana, for women it is the highest felicity and the noblest act to make the final journey before their husband, not to let the husband die and then try to take his place in their children's life. I am prepared to give up my son, my daughter, and all my relatives, because I live only for your sake. To live always for the good of her husband is far better for a woman than the practice of sacrificial rites, austerities, religious formulas, and all kinds of charity. That which I desire to do is a religious act, fully approved by the Supreme and, [considering the situation,] it is certainly desirable and beneficial for you and for our family. The sages know that a man wants children, property, and loving friends to free himself from trouble and woe, and he wants a wife for the same reason. Putting the whole family on one side and you on the other, all of us are not equal to you. That would certainly be the decision of rational people, even though you have done so much for the family. Do with me what must be done, and act yourself to save yourself. Grant me leave, O noble one, and take good care of our two children. In any case, knowers of law say that the law definitely forbids the killing of women. They say that even Raksasas know these laws, and so he probably won't even kill me. Men will undoubtedly be killed, but the killing of women is doubtful. Therefore, you who know the law should send me there. I have enjoyed my life, for I have received much love, and I have practiced virtue in my life. Now, having borne loving children by you, losing my life will give me no pain. I have had my children, and I am getting older. I only want your happiness. I have

studied the whole situation and made my decision. Though losing me, noble man, you will find another woman, and your religious duties [as a husband and father] will again be firmly established. My gentle husband, it is not irreligious for men to take many wives, but it is most irreligious for women to betray their first husband. If you study the whole situation, you will see how abominable it is for you to sacrifice yourself. Rather, through me you must save yourself, your family, and our two children. Sri Vaisampayana said: When the husband was thus addressed by his wife, he tightly embraced her, O Bharata, and they silently shed tears in deep anguish.

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Sri Vaisampayana said: Listening to the words of her parents, who were grieving beyond measure, their young daughter felt her entire body siezed by that same grief, and she said to them, "How is it that you are both so griefstricken that you wail as if there were no one to help you? I have something to say, so please listen, and then kindly do as I ask. According to our religious laws, it is I whom you must surrender. Surrender me, who without doubt am to be given up here, and thus by one, me, all will be saved. After all, when parents have children they think, `My child will save me one day.' That time has now come, and you two must save yourselves with my help, for I am like a boat that will take you across the ocean of grief. Both in this world and in the next, a child is meant to save the family from the troubles of life, and that is why the wise have named the child putra. That is why grandparents always long to have children from their daughters. Now I will personally deliver my forefathers by saving the life of my father. My brother is just a child, and if you go the next world, father, he will perish in a short time without doubt. Certainly if father goes to heaven, my little brother will perish. The sacred offerings to the forefathers will be cut off, and that will create much suffering for them. If I am left without my father and mother and brother, then I shall go from misery to greater misery, and I would then die in a most unnatural way. "If you, father, along with my mother and baby brother, are free and healthy, then our family line and the offerings to the ancestors will undoubtedly go on nicely. A son is the father's very soul, and a wife is his best friend, but a daughter is simply trouble for her father. Free yourself from this trouble, and engage me according to our religious laws. Otherwise, if I am deprived of my father, then wherever I go, an unprotected and wretched young girl, I shall only find misery. Either I shall set our family free (and by executing such a difficult duty my end will be beneficial to all), or else, dear father, best of brahmanas, you will pass away, leaving me behind, and I shall become a miserable creature. Therefore you must consider me too. "Thus for my sake, for religion's sake, and for the family's sake, noble man, sacrifice me and protect yourself, for it is I who should be given up. In the matter of an unavoidable duty, the Lord will not punish you, and the greatest good will come to me from the sacred water offered by your hand to a departed daughter.

"What could be more miserable than for you to go to heaven, father, so that we are left to run around like dogs, begging food from others? Rather when you and the family are freed from this trouble and are all healthy and strong, then I shall dwell in the immortal world, and my heart will be filled with joy." Hearing many such entreaties from the young girl, the father and mother, and the girl herself, all wailed and wept. Then, hearing all his family crying, the brahmana's tiny son opened his eyes wide, and the child spoke out in the broken, unclear speech of the very young. "Daddy, don't cry; don't, mother! Don't you, sister!" and laughing, he went up to each of them one by one. He then took a straw in his hand and again spoke in a joyful tone, "I'll kill the man-eating Raksasa with this!" In spite of the misery that filled their hearts, upon hearing the mumbling speech of the little boy a great joy arose among them. "Now is the time," Kunti realized, and she went to them, who were almost dead with grief, and brought them back to life with words that were like the immortal nectar.

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Kunti Devi said: What is the cause of all this suffering? I want to know the facts, and once I understand the situation, if there is any way to drive away your grief I shall do it. The brahmana said: O ascetic woman, the words you speak are to be expected from holy persons like you, but I must tell you that no human being can dispell our grief. Close to this city dwells a mighty Raksasa named Baka, and he rules the city and all the countryside. He is an evil-minded maneater. That powerful and demonic Raksasa king protects the city, countryside, and the entire state; indeed, it is because of him that we have no fear of other kings or creatures. But he has established a price for his protection: we must provide him a wagon-load of rice, two buffaloes, and the person who delivers it to him. One by one, each person offers him his food, and when a person's turn comes, after many years, it is not at all easy to escape. Whenever a man tries to get free of this atrocious duty, the Raksasa kills him with his wife and children and immediately eats them. Our official king lives in Vetrakiya, but he has no plan whereby we might live in peace, forever free of this demon. Actually, we deserve our fate, for we have chosen to live in the domain of a weakling king. We are always in anxiety, for we have chosen the shelter of a bad king. After all, who can tell the brahmanas what they must do? The brahmanas have their own mind; they are not subservient to anyone's will. With all their saintly qualities, they blow about like the wind and go where they will like the birds. It is said that one should first find a good king, and after that a wife, and then one should seek one's fortune. One who gathers these three necessities will be able to maintain his relatives and children. Unfortunately, I acquired all this, but in the wrong order, and now having fallen into the terrible calamity we are all suffering. You see, our turn has come and it will destroy this family, for I must now pay the price of the demon's food by providing one human being. I

could never raise enough money to purchase a man who would sacrifice his own life to enrich his family. And I could never bring myself to sacrifice one of my friends. I see no way to get free from the Raksasa. I have sunk into the great ocean of grief, and it is very, very difficult to escape. I shall go with all of my family to meet that Raksasa, and that hungry monster will consume all of us together.

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Kunti Devi said: You should in no way be depressed over this danger, for there is clearly a means to get free from the Raksasa. You have one little son and a saintly virgin daughter. I don't think that you or the children or your wife should go. I have five sons, brahmana, and one of them will take the offering on your behalf and go to the sinful Raksasa. The brahmana said: Though I wish to live, I shall absolutely not do that. When a brahmana is a guest in my home, I will never take his life to serve my own interest. Even among the most low-born and irreligious women, there is no such rule that a woman is to sacrifice herself and her son for a brahmana. I should know what is best for me, so it seems, and between murdering a brahmana and killing myself, it is better that I take my own life. Killing a brahmana is the greatest sin, and there is no atoning for such an act, even if committed unknowingly, so it is best that I take my own life. I do not desire to be killed, good woman, but if I am killed by others, I am guilty of no sin. Were I to intentionally cause a brahmana's death, I see no means of atonement for such a shameless act of cruelty. In just the same way, to sacrifice a person who has come to my home seeking shelter, to cause the death of one who is begging me for charity, I consider to be the supreme cruelty. In ancient times the great souls who understood religious duties in times of trouble stated that one must never perform an abominable act or an act of cruelty. It is better that I myself perish with my wife, for I shall never allow the killing of a brahmana under any circumstances. Kunti Devi said: Learned brahmana, my mind will not move from my conviction that sages such as you must be protected. Nor is it that I don't love my own son. Even if I had a hunred sons, I would dearly love every one of them. The simple fact is that the Raksasa does not have the power to kill my son. My son has perfected the art of mantras. He is powerful and can burn like fire. My mind is convinced that he will deliver all the food to the Raksasa, and then he will free himself. We have already seen many strong and giant Raksasas do battle with my heroic son, and every one of them was killed. But this is not to be spoken to anyone, no matter what, O brahmana, for surely people would desire to get this knowledge, and out of curiosity they would harass my sons. And without the permission of his guru, even if my son were to teach his knowledge to another the science would not perform its function. That is the opinion of the saintly sages. Sri Vaisampayana said: At these words of Kunti, the brahmana and his wife joyfully welcomed her proposal, which seemed to them like the life-giving nectar of the gods. Thereupon, Kunti and the brahmana went and spoke to Bhima, telling him that he must execute this task. He agreed and said, "So be it."

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Sri Vaisampayana said: O Bharata, after Bhima had given his word, saying, "I will do it!" all the other Pandavas returned home, bringing the alms they had gathered. Yudhisthira, son of Pandu, knew his brother well, and he could see from Bhima's appearence that something was happening. Sitting down with his mother in private, he asked her, "What is Bhima about to do, with all his awesome prowess? Has he received permission for something he desires to do here? Kunti Devi said: Yes, on my order Bhima, a burner of the foe, will perform a great task to help the brahmana and set the city free. Yudhisthira Maharaja [understanding the task] said: What is this rash enthusiasm that has led you to such a thoughtless act? The saintly do not recommend that a mother sacrifice her own son. Why do you want to give up your own son for the sake of someone else's son? By sacrificing your son, you have violated the moral codes of this world. By depending on his two arms, we all sleep peacefully at night, and we shall take back our kingdom, which was stolen from us by wicked cousins. Such is Bhima's immeasureable strength and courage that just by thinking about him, Duryodhana and Sakuni cannot lie down peacefully in their many mansions. By the strength of that mighty hero, we were saved from the house of lac and from other wicked men, and he is the one slew Purocana. Because we depend upon his strength, we are confident that we shall cut down the sons of Dhrtarastra and regain our rightful rule over this most abundant earth. What were you thinking of that convinced you to abandon him? Could it not be that your intelligence was overcome by your many troubles and you lost your discrimination? Kunti Devi said: Yudhisthira, you need not lament for Bhima, nor did I reach my decision because of weak intelligence. Here in this brahmana's house we have been living very happily, my son, and I have correctly concluded, my child, that we must do something for him in return. After all, a man is measured by his gratitude, that whatever is done for him is not forgotten. Having seen Bhima's great prowess in the house of lac and in the killing of Hidimba, I now have full confidence in him. The great power in Bhima's arms is equal to the strength of thousands of elephants, and by that strength all of you, who are yourselves like elephants, were carried out of Varanavata. There is no one with the strength of Bhima, nor will there be. Why, he could stand up in battle to thunder-wielding Indra, who is the best of the gods. Long ago, just a few days after his birth, he fell from my lAdi Parva - Chapter onto the hillside, and so strong was his body that his limbs pulverized the mountain stone. With proper intelligence, I recalled the actual strength of Bhima, and I made up my mind, Pandava, to repay our debt to the learned brahmana. This decision is not a result of greed or ignorance, nor does it proceed from delusion. With careful thought I have determined our duty. There will be two purposes acomplished: we shall repay our stay in this house, and we shall perform an act of great piety. I have heard from authorities that a warrior who helps a brahmana in his hour of need attains to the planets where the pious dwell. A warrior who saves another warrior from death achieves widespread glory in this world and in the next. A warrior

who helps a merchant in battle will certainly gain popularity among the citizens of every country. And a king who saves a laborer who has come to him begging for shelter will take birth in this world in a wealthy family that is honored by the government. Vyasadeva, the incarnation of Godhead, has already declared this, O Kaurava son, and he is extremely wise. Therefore, this is the desireable course of action. Yudhisthira Maharaja said: You acted, mother, out of compassion for a suffering brahmana, and I see now that your plan is proper and well-conceived. Bhima will surely slay that man-eater and return to us. But we must seriously advise and restrain the brahmana so that the residents of the city do not discover us.

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Sri Vaisampayana said: When the night had passed, the Pandava Bhimasena gathered the food and went to where the man-eater was waiting. Approaching the Raksasa's forest, the powerful Pandava called out his name, inviting him to come and eat the food. Thereupon the Raksasa, hearing Bhimasena's words, came in a fit of rage to where Bhima was stationed. His body was huge, and he seemed to shatter the earth as he came at great speed. He tightened his eyebrows, which stood up like tridents, and he chewed horribly on his lips. [Waiting for the demon, Bhima himself began to eat the food.] Seeing that Bhimasena was eating food meant for him, the Raksasa opened his eyes wide and angrily said, "Who is this stupid man who eats food sent for me before my very eyes? He must be eager to visit the lord of death!" Hearing this, Bhima simply laughed, O Bharata, and rudely ignoring the Raksasa, he looked away and continued to eat. Then with a heart-stopping scream, the man-eater raised his hands and rushed to kill Bhimasena. But the mighty Pandava warrior again showed his contempt for the Raksasa, for without even looking up he continued to eat the food. Wild with indignation, the Raksasa stood behind Kunti's son and slammed him in the back with both fists. When Bhima was thus severely struck by the powerful demon, he did not even glance at the Raksasa and he went on eating his meal. Newly enraged, the mighty Raksasa uprooted a tree, and again rushed upon Bhima, smashing him with this weapon. Bhima had gradually finished his meal, and washing his hands and mouth with water, that best of men stood up with all his enormous power, overjoyed at the opportunity to fight. As the tree was furiously hurled at him, powerful Bhima simply grabbed it and held it with his left hand and laughed loudly, O Bharata. Thereupon the demon pulled many kinds of trees out of the earth and hurled them at Bhima, who hurled them back at the Raksasa. Thus a terrifying fight with trees arose between Baka and the Pandava, O king, and all the forest trees were ruined. Proudly shouting his own name, Baka then rushed up to mighty Bhima and siezed him with his arms. Bhimasena then wrapped his own huge arms about the Raksasa, and as demon writhed mightily in his grip, powerful Bhima dragged him about. Being hauled around by Bhima, and dragging him in turn, the man-eater was afflicted by intense fatigue. By the great

power of the two fighters, the very earth shook. Battling their way through the forest, they pulverized gigantic trees. Seeing clearly that the Raksasa was coming to the end of his endurance, Vrkodara slammed him against the ground and pounded him with his fists. Then with his knee Bhima pushed hard on the demon's back, holding his neck with his right hand and siezing his waist cloth with his left. As the demon screamed and bellowed in horrible anguish, Bhima broke him in two. As the horrible monster was being cracked apart, blood flowed from his mouth.

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Sri Vaisampayana continued: Terrified by the sound, the Raksasa's loyal followers rushed out of their homes, O king, accompanied by their servants. The powerful Bhima calmed them down, for they were practically fainting with fright. That best of fighters then made them agree to the following treaty: "You Raksasas are never again to commit violence against human beings. Those who commit violence will immediately be killed in the same way as Baka." O Bharata, when the Raksasas heard this command they replied, "So be it!" and accepted the terms of the treaty. From that time on, O Bharata, the Raksasas of that country became peaceful and could be seen moving about the city along with the humans who dwelled there. Thereafter, Bhima took the lifeless body of the man-eater and threw it down by the city gate and departed without being seen. Having killed the demon and returned to the house of the brahmana, Bhima explained to King Yudhisthira all that had happened. At daybreak, when the people began to walk outside the city gates, they beheld the Raksasa lying dead on the ground, ripped asunder, blood still oozing from his body, which resembled a mountain summit. Seeing the frightful scene, they went back into the city of Ekacakra and reported the news. Then, O king, the men of the city came there by the thousands with their wives, elders, and young children to see the slain Baka. They were all astonished at this superhuman deed, and everyone offered prayers and worship to their deities. The citizens calculated whose turn it had been that day to feed the demon and approaching the brahmana inquired from him about the awesome event. Although questioned repeatedly, the brahmana protected the Pandavas. The best of sages declared to all the townspeople, "When ordered to feed the demon, I was weeping with my family when a very mighty brahmana with perfect knowledge of mantras saw me in that pitiable state. He first inquired about the cause of my suffering and then about the misfortune of our city, and laughing as if to encourage me that most noble brahmana bravely declared, `I shall deliver this food to the evil Baka! Do not fear for my sake.' He took the food and went toward Baka's forest. Clearly it was that saint who accomplished this feat for the good of the world." At this, all the brahmanas and ksatriya princes were quite amazed, and together with the merchants and workers they joyfully celebrated a festival in honor of the brahmanas. Soon after, all the countryfolk came to the city to see the great wonder and the sons of Prtha continued to dwell in the very same place.

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King Janamejaya said: The Pandavas were truly tigers among men. After the slaying of Baka the Raksasa, O brahmana, what did they do next? Sri Vaisampayana said: Having slain Baka the Raksasa, they continued to dwell in the same place, studying the Absolute Truth in the house of the learned brahmana. After some days had passed, another brahmana, strict in his religious vows, came to the brahmana's house to seek lodging. Having vowed to receive all guests whom God sent to his home, the learned brahmana, a leader of his community, gave full honor to the visiting sage and offered him shelter in his home. The wandering holy man began to tell many stories, and all the noble Pandavas and Kunti worshiped him and sat down to hear. He then talked about various countries, describing their holy places, the deeds of their kings, and the diverse features of their capital cities. And as he finished his tale, Janamejaya, the learned man mentioned that in the Pancala country the beautiful princess Draupadi would be holding a most extraordinary svayamvara to choose her husband. He also described the unusual birth of Dhrstadyumna and Sikhandi, and mentioned how Draupadi, the daughter of King Drupada, was born from a great sacrifice, without passing through a mother's womb. Hearing the saintly one tell this most amazing news of world events, those noble men urged the sage to tell the stories again in detail. "How did these wonderful events take place, that Drupada's son Dhrstadyumna took birth from the flames of a sacred fire, and his sister Draupadi arose from the middle of a sacrificial altar? How did Dhrstadyumna then learn all the weapons from the great archer Drona, and how could two loving friends like Drona and Drupada become enemies? Who caused their friendship to break?" My dear king, when the exalted Pandavas had thus urged him to speak, the sage began by explaining all about the birth of Princess Draupadi.

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The brahmana said: Near the gateway of the Ganges [where the sacred river begins her earthly course], there lived a mighty saint and ascetic named Bharadvaja who was most learned and faithful to his religious vows. Once when he had come to the Ganges to bathe, he saw the chaste Apsara Ghrtaci, who had come there first and had just taken her bath. Just then, as she stood on the river bank the wind came and stole away her clothes. Seeing her without any covering, the sage could not help but desire her. Though he had carefully practiced celibacy since childhood, his mind was now entangled in the goddess, and in his excitement semen spilled from his body. The sage placed his seed in a pot, and thereafter Drona took birth from that pot as the son of the sage, and the child thoroughly studied the Vedas with all their branches. Bharadvaja had a friend named Prsata, a king who had a son named Drupada. Young Drupada would always go to the sage's retreat and the powerful prince played and studied with

Drona as his companion. Then Prsta passed away and Drupada became king. Drona heard that Lord Parasurama had retired to the forest and desired to give all his wealth to the brahmanas. So the son of Bharadvaja went to him and said, "O noble twice-born, I am Drona, and you may know that I have come in need of money." Lord Parasurama said: All that is left to me now is my own body and my weapons, so you may select, brahmana, either my body or my weapons. Sri Drona said: Sir, it is best that you give me all of your weapons and the technology to engage and withdraw them. The brahmana [continued speaking to the Pandavas]: Lord Parasurama, born in the Bhrgu dynasty, agreed to this request and presented all his weapons to Drona, who accepted them and thus became a successful man. Drona was jubilant, for he received from Parasurama the most highly regarded of all weapons, the brahmastra. He now excelled mankind. With his fierce new power, the son of Bharadvaja was a tiger among men, and approaching King Drupada he said, "I am your old friend." King Drupada said: An uneducated man cannot be a friend to a learned man, nor a chariot-less man to a chariot warrior, nor a non-king to a king. What need is there for a friend of the past? The brahmana continued: The intelligent Drona then and there made up his mind to sieze the kingdom of Pancala, and he went directly to Hastinapura, the capital of the Kuru chiefs. The Kuru grandsire Bhisma gathered up his grandsons and presented them to the learned Drona to be his students, and he also awarded the professor all kinds of wealth. Determined to make Drupada suffer for his offense, the expert Drona then assembled all his students said to them, "When students have learned their weapons, they owe a debt to their teacher, which must be paid. There is something I desire that turns strongly in my heart, and you, my innocent boys, must promise me that when you have learned your weapons you will give me what I desire." Later, when the all the Pandavas had mastered their weapons through diligent practice, Drona again brought up the debt to the teacher and said: "The son of Prsata is a monarch named Drupada, who lives in the city of Chatravati.up6 \chftn rootnote rs18up6 \chftn Also known as Ahicchattra. rs20 You must immediately take away his kingdom and offer it to me." The five sons of Pandu then defeated Drupada in battle, arrested him, and brought him with his ministers before Drona. Sri Drona said: Once again, O ruler of men, I request your friendship. A non-king is not fit to be the friend of a king. Therefore, Yajnasena, I strove to capture your kindom so that we could in fact be friends. You will be king of all the land to the south of the Bhagirathi River, and I shall rule the land to the north. The brahmana said: That great insult, though spoken in a minute's time, never left the king's heart, and he grew morose and thin.

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The brahmana said: King Drupada was a frustrated man, and he journeyed to the dwellings of many a brahmana, seeking the very best of the twiceborn, sages who had perfected the Vedic science of action. He had faith that a powerful son would defend his father and mitigate the grief that afflicted his mind, and he constantly thought, "I don't have outstanding children." As his sons were born, the discouraged father said, "What a shame are these relatives!" and he was forever sighing, for he yearned to pay back Drona. He fretted over the situation, but no matter how he tried he could find no way to counteract Drona's power, discipline, learning, and deeds with his own warrior strength. Once, as the king was wandering about the bank of the Ganges where it flows near the Yamuna River, he came upon a sanctified dwelling of brahmanas wherein each sage was fully trained, faithful to his religious vows, and greatly fortunate. Drupada, son of Prsata, particularly noticed two powerful sages named Yaja and Upayaja, who were brothers, peaceful and strict in their vows. Born in the family of Kasyapa, they were advanced in their studies of the Vedas. The two brahmanas, leaders of all the sages there, seemed perfect for Drupada's purpose. Confident that they would save him from his plight, he eagerly served them, satisfying all their desires. After ascertaining the strength and learning of both, he submitted himself discreetly, to the younger brother, Upayaja, who was particularly firm in his vows, and offered him all that he might desire. Rendering him menial service, addressing him in a most pleasing tone, and arranging all that he wanted, the king honored the sage in the traditional way and then said to him, "Dear brahmana, there must be a process by which I can get a son who will kill Drona. Upayaja, do it for me and I shall give you ten millon cows, or whatever else is very dear to your mind, O illustrious brahmana. I have no doubt about what I want, and I shall give you everything if you will only help me." At this, the sage replied to him, "I do not care to perform such a rite." To win his favor, Drupada continued to render him faithful service, and at the end of one year, O king, at the proper moment the exalted brahmana Upayaja said to Drupada in a gentle voice, "My older brother, while strolling in the forest by a waterfall, picked up a fruit that had fallen there, but he did not investigate the purity of the ground. I was following behind him, and I saw my brother's improper behavior. He ate an unclean fruit without any investigation. There were impurities clinging to the fruit, but he did not see them. And when a person does not consider cleanliness in one thing, why should he in another? When we were living in our guru's house and studying the Vedas, my brother would constantly eat other people's leftover alms, praising the quality of the food again and again without the slightest disdain. After carefully studying the matter, I have concluded that my brother is willing to work for profit, so go to him, O king, and he will help you perform your sacrifice." Hearing these words from Upayaja and not liking them at all, the wise king kept his feelings to himself. After thinking over the matter, he went and worshiped the venerable saint Yaja and said to him, "My lord, engage me in the rite of sacrifice, and I shall certainly give you eighty thousand cows. I have suffered so much because of my conflict with Drona, and you must now bring some happiness to my life. He is the greatest of Vedic scholars, and none is more skilled in the deadly brahmastra weapon. Therefore, when we had a quarrel between friends, he easily defeated me. There is no warrior or commander on the earth who is equal to that wise son of Bharadvaja, who is now the chief military teacher of the Kuru empire.

"His large bow, the length of three outstretched arms, is clearly unique, and when Drona lets fly his impenetrable network of arrows, they simply remove the body of his foe. The son of Bharadvaja has a brilliant mind, and he is an extraordinary archer. With his brahmana's power he will doubtlessly strike down a warrior's strength. He seems to be ordained to cut down the ruling class, as if he were Parasurama himself, and there is no man on earth who can bear the terrible power of his weapons. "Like fire fed with the butter of rite, he shoots out his brahmana's power; and joining the battle, that first of brahmanas burns up those of the warrior class. It has been ordained by the creator that among brahmanas and kings a brahmana's power is greater. Thus with the mere strength of a king, I am wretched, and so I resort now to the power of brahmanas by approaching you, sir, who are greater than Drona, for you are a supreme scholar in the Vedic science. I must attain a son who is invincible, who can bring down Drona in battle. Do that work for me, Yaja, and I shall select for you ten million cows." Yaja consented, saying, "So be it," and he began to prepare for the sacrifice. Though Upayaja was unwilling, Yaja urged him to participate, saying, "Do it for your older brother's sake." Finally Upayaja also promised to work the rite for the destruction of Drona. The mighty ascetic Upayaja then briefed the king on the sacrificial procedure that would produce the son he desired. "O king," he said, "exactly as you desire, your son will be a mighty warrior of extraordinary fire and strength." King Drupada, determined to have a son who would kill Drona, performed all the sacrificial rites with precision so that the process would be successful. Then at the end of the sacrifice, Yaja called upon Drupada's godly wife. "Come toward me, queen, daughter-in-law of Prsata, for twin children are ready to have you as their mother." The godly queen replied: O brahmana, I'm not quite prepared for the holy act. I have to rinse my mouth, and I'm holding the sacred scents in my hands. Please wait, Yaja, as a favor to me. Yaja said: Your priest, Yaja, has already cooked the oblation in the fire, and Upayaja has blessed it with mantra. How then can it not fulfill the purpose of the rite? As for you, you may come forward or stay there as you like. The brahmana said [to the Pandavas]: When Yaja had thus spoken, he made the sacrificial offering he had prepared so well, and from the fire of sacrifice arose a male child, glowing like the gods. The child was radiant as fire and frightening to behold. He wore a beautiful helmet and armor and was equipped with a sword, a bow, and arrows. He repeatedly let out a thundering warrior cry. He mounted an excellent chariot and went forth on it, and all the people of Pancala who were present there joyously roared their approval. From the sky a great and invisible being declared, "Now the glory of Pancala is born, a king's son who will drive away the people's fear and banish the king's sorrow, for this child is born to kill Drona!" Then from the middle of the sacrificial altar arose a beautiful and blessed maiden. All her limbs were lovely to behold, her waist was as attractive as a sacred altar and everything about her was enchanting. Her color and complexion were radiant, for she was an immortal godly being who had taken human form as a Pancala princess.

No other woman on earth could match her supreme beauty. And the fragrance of her body, equal to that of the blue lotus, wafted for many miles. She came forth in an exquisitely mature body with lovely curving hips, and the moment she appeared an invisible voice declared, "This best of all women is known as Krsna, and she is meant to bring many kings to ruin. In due time this thin-waisted woman will carry out the mission of the gods, and because of her, terrible fear will arise among the rulers of the earth." Hearing this, all the people of Pancala roared like a host of lions, and the abundant earth could hardly bear their weight, so heavy were they with joy. Seeing the twins produced from the sacrifice, Queen Prsati approached Yaja, eager to have her children, and said, "These two must not know anyone but me as their mother." "So be it," said Yaja, for he desired to please the king. With full meditation the learned sages then gave names to the two children: "Because this boy is bold and daring (dhrsta) and fiercely courageous (dhrsnu) and because he follows the sacred law and was born from shining light (dyut), this son of Drupada will be called Dhrstadyumna. "Because this girl will always call upon the name of Lord Krsna, and because her color is dark, she will be called Krsna." Thus in a great sacrificial rite, twins were born to King Drupada. And Drona, the mighty son of Bharadvaja, brought the Pancala prince to his own home and gave him instruction in the military science. Drona was a brilliant and liberal man. He knew that the future as ordained by God cannot be avoided, and so he acted thus to preserve his own glory.

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Sri Vaisampayana said: Hearing all of this, the Pandavas felt as if darts had pierced their hearts, and all of them, mighty warriors, lost their normal composure and seemed to forget themselves. Then the ever truthful Kunti, seeing them so confused and almost unconscious, said to her son Yudhisthira, "We have been living for a long time here in the brahmana's house, Yudhisthira, enjoying the charming city and collecting alms. And we have seen all the lovely forests and groves again and again, O enemy-tamer. If we see them again, they will not give us any more pleasure, nor can we go on collecting alms as before, O Kuru child. I think it good that we visit the land of the Pancalas, if of course you agree. We have never seen that place, son, and it will be quite a pleasant experience. O mighty one, the Pancalas are said to be a generous people who give freely in alms, and we have heard that King Drupada is very kind to brahmanas. I do not think it good for us to stay a long time in one place, so if you agree, my son, let us go straight there. Yudhisthira Maharaja said: Whatever you think should be done, I accept as the very best for us. But I don't know if my younger brothers want to travel or not. Sri Vaisampayana said:

Kunti then spoke to Bhimasena, Arjuna, and the twins about the trip, and they all agreed. Then taking permission of the brahmana, Kunti and her sons departed for the charming capital city of the great soul Drupada.

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Sri Vaisampayana said: When those great souls, the Pandavas, were living in disguise, Vyasadeva, son of Satyavati, came to see them. Seeing that he had come, those fierce princes rose up from their seats, offered their prostrate obeisances, and, respectfully greeting him, stood reverently before him with folded hands. Thus honored by the Pandavas, the holy sage was pleased and, greeting them in return and bidding them all sit down, spoke to them out of his deep love for the family of Pandu. "Are you living according to the laws of God, carefully following the holy books? O mighty princes, do you honor without fail the saintly brahmanas and all those who are worthy of honor?" The saintly Vyasa, an incarnation of the Godhead, then spoke to them about their religious life and their practical plans, and after narrating for them many fascinating histories and tales, he said, "Once in a forest where ascetics dwell, there was a great-souled sage whose daughter was endowed with all good qualities. She was very lovely, with a thin waist, curving hips, and tender brows, but by her activities in a former life she suffered ill fortune and could not find a husband. She was unhappy, and to get a husband she began to perform austerities. By her severe self-denial, she pleased Lord Siva. "Being satisfied with her, the lord said to the ascetic maiden, `Dear humble girl, I am a giver of blessings, and you may now choose a blessing from me, for I wish all good upon you.' "The girl was anxious to fulfill her wish, and so again and again she said to the lord, `I desire a husband who has all good qualities.' The eloquent Lord Siva then replied to her, `My sweet child, you will have five husbands.' But the girl replied to Lord Siva, `Please give me just one husband.' "Lord Siva again spoke to her in the finest language and said, `Five times you told me to give you a husband, and so when you have gone on to your next body, it will be just as you said.' "That girl recently took birth in the family of King Drupada, and she is as lovely as a goddess. Her name is Krsna, and this faultless maiden, in the line of King Prsata, is destined by the decree of Providence to be the wife of the five Pandavas. Therefore, mighty princes, enter the capital of Pancala, for when you win that girl, you will be very happy without a doubt." Having thus spoken, the greatly fortunate grandfather of the Pandavas, that great ascetic, bid Kunti and her sons farewell and departed.

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Sri Vaisampayana said: Carefully protecting their mother, keeping her always in view in front of them, the Pandavas, strong as bulls, set out toward the north on the smooth and recommended roads. The powerful sons of Pandu traveled day and night until they reached the sacred Somasravayana, on the bank of the Ganges. [As the sun set,] admirable Arjuna went in front of them, holding up a torch to illumine the path for safety. They came to a lovely deserted stretch of the Ganges, where a jealous Gandharva king had come to play in the water with his women, and he was in the water with the ladies, busy at his sport. As the Pandavas all came down to the water's edge, the Gandharva king heard the noise, which stuck in his mind and drove that mighty being into a fierce rage. Seeing the valiant Pandavas there with their mother, he brandished his awful bow and said, "When the forbidding twilight is stained with red and early evening enters, only the first eighty moments are fit for you people to be about. All the darkening time thereafter has been ordained for Yaksas, Gandharvas, and Raksasas to move about as they will. The remaining time is meant for human beings to go as they please. If human beings in their selfish confusion come roaming about at those hours, we and the Raksasas deal with those childish fools and drag them down. Therefore scholars of the Vedic science condemn all men--though they be kings and armies--who come to these waters at night. "Stay back where you are! Don't come close to me! Why do you not recognize me, who have come here to the waters of the Bhagirathi? Know that I am the Gandharva Angaraparna, and I live by my own power. I am proud and jealous, for I am the dear friend of the great Kuvera. This forest along the Ganges, also called Angaraparna, is mine, and the colorful settlement called Vaka wherein I dwell is also mine. Not even a dead body is allowed here, nor a living beast with horns, nor gods, nor human beings. How then do you people dare come here? Arjuna said: You fool, in night or day or the time between, who dares claim the ocean or the Himalaya mountain or this sacred river? We are ready with power, and we dare to approach you now at the wrong time, for it is certain that only weak and powerless men will obey you in the hour of your cruelty. The Ganges flows freely from a golden peak in the Himalayas, and transforming into seven branches, she goes to the waters of the sea. She is a sacred river, Gandharva, and she flows among the gods in heaven as the Ekaprava, on earth she merges with the Alakananda, and she flows among the forefathers as the Vaitarani, which the sinful can never cross. That is what Dvaipayana Vyasa has said about this river. She is a godly river, and you cannot obstruct her, Gandharva, or drive people away from her, because her pure waters lead to the kingdom of God. How could you even think to close off this river? That is not the eternal law. How can we not bathe in the pure waters of the Ganges as much as we desire? Her waters cannot be held obstructed by your mere words. Sri Vaisampayana said: Hearing these words, Angaraparna was furious, and bending back his bow, he fired blazing arrows that shot out like deadly poisonous snakes. But Arjuna, whirling his torch like the finest of shields, drove away every one of the arrows. Arjuna said: These scare tactics are not effective with those who know their weapons. Rather, such attempts to frighten collapse like bubbles and foam when used on an expert fighter. I recognize

that all Gandharvas are superior to human beings. Therefore I shall employ divine weapons, Gandharva, and not mere magic. Brhaspati, the Guru of lord Indra, long ago gave this weapon, called Agneya, unto Bharadvaja, Bharadvaja then taught it to Agnivesya, and Agnivesya delivered this fiery weapon of the gods to my guru. And he, Drona, the best of brahmanas, gave it unto me. Sri Vaisampayana said: Having thus spoken, the furious Pandava released his blazing Agneya weapon against the Gandharva, burning his chariot to ashes. Stunned by the missle's heat and bereft of his chariot, the mighty Gandharva tottered and fell head first toward the ground. But Arjuna siezed him by the hair on his head, which was adorned with wreaths, and dragged him back to show his brothers. By this time the Gandharva was unconscious from the effect of the weapon, and his wife, named Kumbhinasi, desperate to save her husband's life, surrendered to Yudhisthira and begged for asylum. The Gandharva lady said: O lord, my name is Kumbinasi, I am a Gandharva woman, and I have come to you for shelter. Please, I beg you Maharaja, forgive and protect us and release my husband. Yudhisthira Maharaja said: Who would kill an enemy who has been defeated in battle and deprived of his glory, especially one who is the husband of a good woman and who is no longer resisting? Arjuna, O slayer of enemies, release him. Arjuna said: Take him, brother. Go now, Gandharva! Don't worry. Yudhisthira, the Kuru king, grants you immunity from all punishment. The Gandharva said: I admit defeat, and I am giving up my former name Angaraparna, for I can no longer be proud of my strength or my name in the public assembly. With all my pride I tried to fight with Gandharva magic, a younger, stronger man who holds divine weapons. But even in defeat, I have achieved an excellent boon, for I have had the chance to know you. By the fire of your weapon, my fabulous chariot was burned to ashes, and so I, who was known as Citra-ratha, "he of the wonderful chariot," have now earned the name Dagdha-ratha, "he of the burnt chariot." Whatever knowledge I have of the military science I acquired by my previous austerities, and I shall now give it all to the great soul who gave me back my life. When a warrior saves the life of an enemy whom he has quickly stunned and defeated and who has come to him for shelter, what beautiful gifts does he not deserve? First I give to you the science known as Caksusi, which Manu gave to Soma, who gave it to Visvavasu, who gave it to me. If this science falls into the hands of a coward, though given by a guru it automatically vanishes. Well, I have told you the lineage of this science, and now I shall describe its power, so listen carefully. Anything within the universe that a person wishes to see, he may see with this science, and exactly in the manner he desires. If a person stands on one foot for six months continuously, he may obtain this knowledge, but I present it to you, for so I have vowed. It is by this technology, O king, that we Gandharvas rise above the human kind, for by the power of this science we have become virtually indistinguishable from the gods.

O best of men, I now wish to offer each of you five brothers a hundred horses of the type bred by the Gandharvas. The mounts of the gods and Gandharvas exude a celestial fragrance, and they move at the speed of the mind. Even when their energy is spent, they do not diminish their speed. Long ago, a thunderbolt was fashioned for Indra so that he could pull down the mighty demon Vrtra. When the thunderbolt struck Vrtra's head, the thunderbolt shattered into ten, and then a hundred pieces. The gods divided up the pieces of the thunderbolt, and each god honored his piece of the divine weapon. Since then, it is common in this world that whatever brings one fulfillment in one's life is said to be an expansion of the original thunderbolt. Thus spiritual knowledge is a brahmana's thunderbolt; a warrior's thunderbolt is his chariot; charity is said to be the merchant's thunderbolt, for thus does the mercantile class gain future wealth and heaven; and honest work, done to satisfy the Supreme, is said to be the worker's thunderbolt. Warriors must also depend on their horses, and thus good horses that cannot be easily slain are, too, the thunderbolt of kings. Vadava gave birth to the race of chariot steeds, and therefore those who drive the horses are called suta. These Gandharva horses change color at will and fly at the speed they desire. And simply by your desire, they will appear before you, ready to serve. Indeed, these horses will always honor your wish. Arjuna said: Whether you have given these gifts out of love or in fear of your life, Gandharva, I do not want to take your science or wealth or even your accumulated knowledge. The Gandharva said: It is clearly seen that when people actually sit down together and unite in friendship, they derive a special pleasure. You have given me the gift of life. I am very moved by what you have done, and I therefore give you this science. I shall take from you the superb Agneya weapon, and thus our friendship will long endure, O best of the Bharata race. Arjuna said: I then choose from you the gift of your horses, and may our alliance last forever. Now, my friend, tell me how people can be free of their fear of you Gandharvas.

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Arjuna said: Tell me the reason, Gandharva, why you attacked us as we traveled at night, though we are knowers of the Supreme, O tamer of enemies. The Gandharva said: You had no sacred fire or sacrificial offerings, nor did you place a priest before you. Thus I attacked you, O son of Pandu. O hero, the Yaksas, Raksasas, Gandharvas, Pisacas, Uragas, and human beings all discuss at length the glorious Kuru dynasty. I myself have listened to godly sages like Narada narrate the histories of your wise forefathers. And as I wander all about the ocean-skirted earth, I have witnessed the power of your family. I am familiar with your military professor who taught you the Dhanur Veda, for the illustrious son of Bharadvaja is known throughout the three worlds.

O tiger of the Kurus, I know well that six mighty beings---the lord of justice, the Wind, Indra, the twin Asvins, and your own father, Pandu---are the force behind the Kuru empire; these forefathers of yours are truly the best among gods and men. Thus it is not surprising that all you Pandava brothers are divine beings, great souls who excel in all the weapons, heroes who faithfully act for the good of all creatures. Actually, all of you possess a spiritual mind and intelligence, for your consciousness is fixed on the Supreme Soul. Although I knew this, Partha, I still attacked you on the riverbank. In the company of women, Kauravya, a man cannot tolerate it when he sees that he has been slighted, and he immediately tries to assert his own strength and prestige. At night, our strength very much increases, and that is why, Kaunteya, my wife and I allowed ourselves to become so angry. O glory of the Kurus, you have defeated me in battle, but listen now as I tell you the principles by which you gained your victory. Celibacy in the service of God is the best religious principle, and you have regularly practiced it. Any ksatriya warrior who lives a promiscuous life should be opposed in battle at night, for there is no way he will keep his life. But even though a king may live a lusty life, he will be victorious in battle over all the creatures of the night if he is led by a saintly priest. Therefore, my dear Tapatya, whatever benefit men hope to achieve, they must engage self-controlled priests in the task. Those who know and follow the laws of God, who are clean in body and mind, who are devoted to the essence of the sixlimbed Veda, and who speak the truth should be the priests of kings. Victory on earth and then promotion to heaven are assured for a king whose priest knows and speaks the principles of religion, who practices them in his own life, and who is thus pure in spirit. A king who appoints and follows a fully qualified priest will gain all that he lacks and preserve all that he has. A monarch who abides by the decision of his priest may aspire to attain all the oceanskirted earth, with handsome Mount Meru as its crown. O Tapathya, no king who does not serve a brahmana will ever conquer the world through family alliances or naked heroism. O glory of the Kurus, understand that it is a kingdom led by brahmanas that can be preserved for a long time.

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Arjuna said: As you spoke, you called me Tapatya, but I want to know what Tapatya actually means. I know that we sons of Kunti are called Tapatya after a woman named Tapati, but who is she? Certainly, good man, we all desire to know the truth in this regard. Sri Vaisampayana said: Thus questioned, the Gandharva narrated to Arjuna, son of Kunti, a story that had been heard throughout the universe. The Gandharva said: I will be glad to tell you this pleasurable story, Partha, as it actually happened and in its entirety, for this story increases our enthusiasm to lead a religious life, and you are distinguished among those who lead such a life. Listen to me now with single-minded attention, and I shall tell you why I referred to you as Tapatya.

Vivasvan, the sun-god, who covers the firmament with his benevolent rays, had an incomparable daughter named Tapati. O mighty son of Kunti, this girl, a younger sister to Savitri, devoted herself to religious austerities and became famous throughout the three worlds. There was not a single women among the gods, Asuras, Yaksas, Raksasas, Apsaras, or Gandharvas who had beauty like hers. Each of her limbs was flawless, and the shape and proportion of her body was gorgeous. Her eyes were large and dark, her behavior ideal, her character saintly, her style of dress enchanting, and her moods both fiery and subdued at the proper times. O Bharata, her father, the Sun, felt that in all the three worlds there was no suitable husband who could equal her in beauty, behavior, lineage, and education. Seeing that his daughter had reached the maturity of her youth and that she must be given in marriage, her father could find no peace, for he worried about the marriage of his daugher. At that time, Arjuna, the leader of the Kuru dynasty was King Samvarana, the mighty son of Rksa, and this monarch used to always worship the Sun with offerings of garlands and arghya. The king never failed to perform his daily religious duties and executed various kinds of fasts and other austerities. He was eager to serve, free of false pride, and clean in body and mind, and ever day, as soon as the Sun would rise, that popular Kuru monarch would honor him with real devotion. Seeing him to be a grateful, religious man whose beauty was unrivalled on earth, the sungod considered Samvarana a suitable husband for his daughter Tapati. He desired to give his daughter to Samvarana, that excellent king born in a celebrated and noble family, for as the sun lights up the heavens with his fiery rays, so did King Samvarana by his radiance light up the earth, Kauravya. And, Partha, as Vedic teachers worship the rising sun, so did all the citizens worship Samvarana. For his well-wishers, and even for those who wished him ill, the handsome king appeared to be more agreeable than the moon and more fiery than the sun. And so, Kauravya, the lord of the son decided to personally give his daughter to that most qualified and virtuous king. Now, once that splendid king of wide fame went to hunt in a mountain wood, and as he roamed about, his incomparable horse could not endure the pace and, afflicted by hunger, thirst, and exhaustion, died suddenly on the mountain slope. When his horse died, Partha, the king continued to roam the mountain on foot, and he came upon a large-eyed maiden unlike any other in this world. He was alone, and so was she, and the mighty warrior, a tiger of a man, approached her and stood staring, for his eyes would not leave her. The king analyzed from her beauty that she might be the Goddess of Fortune herself, but then he reasoned that she must be the splendor of the sun, fallen to the earth. Simply by standing on that mountain plateau, the dark-eyed woman so transformed the forest with its trees, bushes, and creepers that everything appeared to be bathed in gold. Beholding her beauty, the king realized how ordinary were the bodies of all other creatures, and that he had now achieved the perfection of his created eyes. The monarch thought that anything he had ever seen since his birth did not compare to the beauty of this woman. She had captured his mind and sight with the tight ropes of her excellent qualities, and he did not move from that place, nor was he aware of anything but her. Only with the greatest enterprise, churning all the worlds of the gods, Asuras, and men, had the creator fashioned the beautiful sight of this woman. Thus King Samvarana judged from her blessed wealth of beauty that there was no other girl like her in the world. The monarch had been raised in a most noble family, and seeing that most noble girl he was pierced by the arrows of lust, and anxiety filled his mind. Burning in the fierce fire of mindstirring Cupid, the bold king said to the glorious but shy girl, "Who are you, and who is taking care of you, shapely maiden? Why do you wander about here alone in this uninhabited forest,

sweet-smiling one? All the limbs of your body are faultless creations, and although you wear all the most desireable jewelry, you yourself adorn your own adornments, for you are the most desireable jewel. I do not think you a woman of the gods, or of the Asuras, Yaksas, Raksasas, or Gandharvas, or of those who dwell in Bhogavati. Lovely lady, whatever I have ever seen or heard of cannot compare to you, for the luster of your beauty is maddening." Afflicted with desire in that deserted forest, the king thus spoke to the girl, but she did not say anything at all in reply. And as the king yearned and begged for her love, that girl of such large and lovely eyes suddenly vanished from the spot as if she were a streak of lightning that flashes for but a moment in the clouds. The king ran all about like a wild man, searching the forest for that girl whose eyes were like the soft petals of a forest-born lotus. Not finding her, he grieved much in that lonely forest, and for a time the exalted Kuru king was senseless with grief.

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The Gandharva said: When the king, deluded by desire, could not find her, he who had felled the hosts of his enemies now fell upon the surface of the earth. As he lay there on the ground, she revealed herself again to the king, with her full, wide hips and a lovely smiling face. Now that most graceful girl did speak to the king, the pillar of the Kuru dynasty, whose mind was devastated by desire for her, and her voice was sweet and gentle. "Please rise; rise, O tiger of kings. Bless you, it is not right for you to let the world see you so bewildered." Addressed in such a kind way, the king looked up and saw the shapely woman standing in front of him. She looked shyly at him with her dark, enchanting eyes, and the king, filled with the fire of mind-stirring Cupid, said to her with anxious tones, "O woman, when you shyly glance at me with your deep, dark eyes, I am so struck with desire for you that my very life would leave me, for your beauty is maddening. Accept me then as I have accepted you. Because of you, with your large and lovely eyes, this desire pierces me with sharpened arrows, for you shine like the lotus whorl. I have been helplessly siezed by the great snake of desire, good woman. You with your full wide hips and pure shining face--you must take me. My life now depends on you--you whose speech is like the sweet song of the Kinnaras; your every limb is lovely and perfect, and your face is like the lotus or the moon. O shy one, I have no power to live alone with you. Therefore, woman, be merciful to me! You with your big dark enchanting eyes--you cannot reject me when I so love you. Gentle girl, you must save me by means of your love. Come to me now by gandharva marriage, my shy and lovely lady, for the gandharva wedding is the most beautiful. Tapati said: I do not rule my own life, O king, for I am a young girl under her father's care. If you love me, then request my father to give me to you. O king, just as I have completely captured your mind and your very life simply by your seeing me, so have you stolen my heart and my very life. But I do not rule my own body, noble king, and therefore I cannot go near you. Certainly women cannot protect themselves in this world, and therefore they must be cared for. As a young girl, I am naturally dependent on my father.

Please don't misunderstand me. What young girl in all the worlds would not eagerly desire an affectionate husband like you, who is born in such a famous and noble family? Now that things have come to this point, go and ask my father, the Sun. Be submissive and please him with your austerities and religious vows. If he wishes to give me to you, O mighty warrior, then, dear king, I shall always be your most obedient wife. O noble warrior, I am Tapati, the younger sister of Savitri and the daughter of Savita, he who lights up the world.

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The Gandharva said: Having thus spoken, the faultless girl quickly rose into the sky and was gone, and the king again sank to the ground in that very place. His minister and traveling attendent found the king, who stood as tall as Indra's hoisted banner, lying now upon the earth in the vast and lonely forest. Seeing the grand archer without his steed and fallen on the earth, the king's trusted minister burned as if with fire. Quickly he came to his ruler bewildered out of love and raised from the earth the lord of earthly rulers, who was stunned with desire for the Sun's own daughter. The minister was elderly in age and wisdom, and he lifted the king like a father raising his fallen son. The minister's own feverish concern was relieved as he lifted the monarch, and he said to the king with kind and noble words, "Do not fear, O tiger of men, for all good must come to you, O sinless one." The minister reasoned that the king must have been exhausted by hunger and thirst, and thus he who felled the enemies in battle had himself fallen on the bare ground. Now he bathed the king's head with cool, refreshing water, as fragrant as lotuses, taking care not to touch the royal crown. Thereafter, when the mighty king had regained his strength and vigor, he sent away the entire army but for the one minister. By the king's order, the army departed, and the king again sat down on that mountain plain. The king then cleansed himself and folded his hands in prayer, and desiring to worship the Sun, he stood on that fine mountain and raised up his arms. Then the mighty King Samvarana mentally sought the exalted sage Vasistha, who was his royal priest. When the king remained standing in that position day and night, the learned sage finally came to him on the twelfth day. The great sage was a God-realized soul, and by a spiritual process he knew that Tapati had stolen the king's mind. The virtuous Vasistha wanted to help the excellent king, who was so enagaged in austerities, and he spoke to him. Then as the best of kings looked on, the exalted saint, shining like the sun, journeyed up into the heavens to meet with the mighty light-maker. The sage respectfully approached the resplendent sun and, folding his hands with respect and affection, introduced himself, saying, "I am Vasistha." The dazzling Vivasvan, lord of the sun, replied to the exalted sage, "You are welcome, great saint. Please tell me your desire in coming here."

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The sage Vasistha said:

O mighty sun, on behalf of Samvarana I ask you for your daughter named Tapati, the younger sister of Savitri. The king I represent is truly glorious, for he is knowledgeable both in spiritual and worldly affairs, a broad-minded man, and a qualified husband for your daughter, O sky-traveler. The Gandharva said: At these words from Vasistha, the Sun was convinced, and he replied, "Yes, I must give her." He congratulated the sage with these words: "Samvarana is the best of kings, you are the best of sages, and Tapati is the best of women, so why marry her to another?" Then the fiery Sun presented Tapati, whose limbs were flawless, to the great soul Vasistha, and the illustrious sage dutifully accepted her on the king's behalf. Granted his leave, Vasistha returned to where the celebrated Kuru leader was waiting. The king was lost in romantic thoughts, thinking only of Tapati, and when he saw that child of the gods, with her lovely smile, coming towards him with Vasistha, he shone with jubilation. The pure and exalted sage Vasistha arrived just when the king completed his difficult twelve-night religious observance. Thus by his own austerity, by worshiping the munificent shining god, and by the power of Vasistha, Samvarana obtained the woman he loved. On that glorious mountain frequented by gods and Gandharvas, that best of men took the hand of Tapati by the rules and rites of the holy path. The saintly king then desired to relax and sport on that very slope with his beloved wife, and taking permission from Vasistha, he placed his faithful minister in charge of the town and country and the cavalry and army. Vasistha approved the king's plan and went his way, and the Kuru monarch relaxed and sported on the mountain like an immortal god. With his beloved wife he enjoyed in the forests, rivers, and lakes of that mountain for twelve years. But during those twelve years, the god of heaven did not rain anywhere within the kingdom of Samvarana, neither in the city nor in country. The capital of the departed king became like a city of ghosts, for it was filled with starving, joyless people who passed their days in anguish, their bodies all but dead. Learning of this sorry state of the realm, the godly sage Vasistha went at once to the mighty king and brought the tiger of monarchs, who had lived twelve years with Tapati, back to his own city. When the tiger of kings again entered his city, the lord of heaven showered the rains as he had done before. The city and country rejoiced with the greatest of joy, protected once again by the best of kings, who now set his mind on the Lord. And the monarch, joined by his faithful wife Tapati, offered sacrifice to God for twelve years, with rites and remunerations like those offered by Indra, lord of the wind. The glorious woman named Tapati, the daughter of the sun, was your ancestor, Partha, because in Tapati, King Samvarana begot a son named Kuru, the forebear of your dynasty. And so, Arjuna, best of the self-disciplined, you are indeed Tapatya.

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Sri Vaisampayana said: Hearing the words of the Gandharva, Arjuna glowed with full satisfaction, his face as bright as the full moon. The power of Vasistha's austerities awakened in him intense curiosity, and that grand archer, the glory of the Kurus, said to the Gandharva, "I would like to hear the true history of the sage you call Vasistha. Please tell me, who was that exalted saint who served as the royal priest to my ancestors? Explain this to me, Gandharva lord."

The Gandharva said: He was a person who conquered lust and anger, which are invincible even for the gods. It is said that lust and anger reverently massaged his feet. When Visvamitra offended him, he kept his powerful rage within himself and was so magnanimous that he did not destroy the Kusikas. Stricken by the tragic loss of his sons and fully capable of destroying the culprit Visvamitra, he did not even consider such a violent act of retaliation. And he did not overstep the lord of death to retrieve his departed sons from death's abode, just as the great ocean does not cross over its boundaries. By finding that self-controlled saint, the kings of Iksvaku's line gained sovereignity over the earth and protected this world. O Kuru child, when the monarchs found Vasistha, that excellent priest and noble seer, they worshiped the Lord with sacrificial rites. The godly sage Vasistha made those noble kings offer sacrifice to God, just as Brhaspati engaged the gods, O noble Pandava. Therefore, a ruler must search for a priest who places his religious principles above everything and knows the spiritual essence of the Vedas, a desireable brahmana who possesses the good qualities of a purified soul. One who is born to rule and desires to conquer the wide earth must first accept a priest, Partha, so that his kingdom will prosper in a spirit of justice. A king who desires to rule the world must place spiritual values above all, and see all creatures as part of God. Therefore, you Pandavas must work under the guidance of a qualified brahmana priest.

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Arjuna said: Why did such bitter feelings arise between Visvamitra and Vasistha, both of whom resided in holy asramas. Please tell me all about it. The Gandharva said: This ancient story of Vasistha is told throughout the universe, Partha, and I shall faithfully repeat it to you, so listen carefully. Once, in the place called Kanyakubja, there was a great king named Gadhi, famous throughout the world for his devotion to justice and truth. This pious soul had a son who raised huge mounted armies and who became known as Visvamitra, a crusher of enemies. Once Visvamitra, accompanied by his minister, went deep into the forest in pursuit of deer. Entering a beautiful wilderness, he pierced the stags and wild boars with his shafts. Weak from the strenuous chasing of deer, his throat parched, he came upon the asrama of Vasistha. Noticing his arrival, Vasistha, the consummate sage, received with honor the ideal prince Visvamitra, offering him a footbath, gifts, water to rinse his hands and mouth, and a meal of wholesome forest fare with pure butter. Now, the great soul Vasistha owned a wish-yielding cow; whenever the cow was ordered, "Fulfill these wishes!" she would yield all that was asked. She also yielded herbs found in the village and forest and of course milk, but with six different flavors. She gave a special drink with the flavor of nectar and an unsurpassed elixir of longevity. And she gave eatables as tasty as nectar, in varieties that are to be chewed, drunk, licked up, and sucked. And so, Arjuna, the fortunate sage honored the king, his minister, and his army with a full offering of delicacies that completely satisfied the guests.

The king gazed at that cow, with her perfect proportions (being six measures long, three measures wide, and five measures around the girth) her fine flanks and thighs, her large frogeyes, her attractive build, her fat udder, handsome tail, pointed ears, beautiful horns, and strong wide head and neck. He was astonished, for he could find not a single flaw in this most pleasing cow. Happily praising Vasistha's milk-cow, named Nandi, and exceedingly content, Visvamitra said to the sage, "O brahmana, offer me this cow, and I shall give you ten million cows, or my own kingdom. Great sage, give me this agreeable cow and enjoy a kingdom." Vasistha Muni said: Nandini the milk cow is necessary so that I can properly worship the Deity, receive my guests, and make offerings to my ancestors. Therefore, I cannot give her, even in return for your kingdom. Visvamitra said: I am a ksatriya warrior, and you are a sage, devoted to austerity and scholarship. What courage is there in the peaceful, self-restrained brahmanas? You will not give me what I want, even for ten million cows-- then I shall not give up the duty of a warrior to be strong. I shall take your cow by force. Vasistha Muni said: You are a king with an army, a warrior with powerful arms, so do as you wish at once. Do not even analyze it. The Gandharva said: At these words, Partha, Visvamitra siezed the cow named Nandini, who was as graceful as a swan and as radiant as the moon. As Vasistha's cow was driven away, beaten with straps and sticks, gentle Nandini began to bellow. Coming straight back to the sage, Partha, she stood looking up at the holy one, and though severely and continuously beaten, she would not leave the hermitage. Vasistha Muni said: I hear your cry, noble cow, which you are sounding again and again. By force you are being stolen from me, Nandi, for I am a brahmana, trained to tolerate. The Gandharva said: Shaken by fear of Visvamitra, and by the strength of the soldiers, Nandini nuzzled up close to Vasistha, O best of the Bharatas. The cow said: My lord, when I am crying out, unprotected, when the frightening soldiers of Visvamitra beat me with sticks and stones, why do you remain indifferent? The Gandharva said: O Partha, when the desire-cow was thus being attacked, the exalted sage, fixed in his saintly vow, did not become agitated, nor did he stray from his grave spiritual vision. Vasistha said: The strength of warriors is their prowess in battle, but the strength of brahmanas is their forgiveness. Forgiveness possesses me; therefore you may go if you like. The cow said:

Have I now been rejected, my lord, and is that why you speak to me thus? Until you reject me, O brahmana, no one can lead me away by force. Vasistha said: Gentle one, I do not reject you; stay with me if you can. This man is binding your calf with strong rope, and he is going to steal her by force. The Gandharva said: [Vasistha then said] "Stay if you can!" Hearing these words from Vasistha, the milk cow turned her head and neck up high and began to assume a menacing look. Her eyes turned red with rage, and she bellowed out like the thundering of clouds, scattering the army of Visvamitra in all directions. When another attempt was made to beat her with tipped straps and sticks and to drag her about, her eyes blazed with fury and her fury grew stronger and stronger, until her whole body was blazing like the midday sun. Her tail let fly a continuous and mighty shower of burning embers. From her backside she unleased wild barbarian warriors, the Pahlavas, and from her dung the Sabaras and Sakas. From her urine she let loose the bloodthirsty Yavanas, for she was blinded by rage. From her froth she sent out the Pundras, Kiratas, Dramidas, Barbaras and Simhalas, and the Daradas and Mlecchas. Set upon by the furious hoardes of created warriors, all of whom were fully covered with varieties of armor and armed with all kinds of weapons, Visvamitra's great army was scattered before his eyes. Each of his soldiers was surrounded by five to seven of the enemy, and the entire army was driven about, just as they had driven the cow, until, before Visvamitra's eyes, his army was completely broken by mighty showers of weapons. But the furious soldiers of Vasistha did not kill a single warrior of Visvamitra, O noble Bharata. As Visvamitra's army was driven back over twenty miles, screaming in fear, they could find no one to save them. Witnessing this astonishing display of brahminical power, Visvamitra was frustrated and discouraged with his status as a warrior, and he said, "A warrior's strength is useless! The prowess of a brahmana is real strength! By studying strength and weakness, the conclusion is that austerity is strength." Renouncing his flourishing kingdom and the shining wealth of a ruler, and turning his back on worldly pleasures, Visvamitra fixed his mind on the practice of austerity. He went on to achieve perfection in his penance, and he pervaded the worlds with his splendor, for all people felt the fire of his newly kindled strength. Thus did Visvamitra achieve the status of a brahmana, and he drank with Indra the celestial Soma, extracted from the rites of sacrifice.

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The Gandharva said: There was a king named Kalmasa-pada in the dynasty of Iksvaku, and his prowess was unique, Partha. Once he left his city and went out to the forest to chase the deer, and that crusher of foes roamed about piercing the stags and wild boars with his shafts. The king, invincible in battle, began to suffer from hunger and thirst, until on a narrow path, wide enough for a single traveler, he came face to face with a spiritually advanced sage who was the exalted son of Vasistha. Sakti by name, this fortunate and agreeable soul was the eldest of saintly Vasistha's hundred sons.

"Get out of my way!" said the king. The sage tried to pacify the king and informed him in gentle tones that it was rather the monarch's duty to let the sage go by. The sage stood by his rights and stayed on the path. He did not get out of the way, nor would the king move out of respect for a sage. Rather, the king angrily charged forward, and as the sage gave way, the powerful king, bewildered and like a Raksasa in his rage, struck the holy man with his whip. Stung by a blow from the king's whip, the powerful sage also gave in to anger, and in senseless fury the son of Vasistha cursed the exalted king. "You outcast king! Like a Raksasa, you dare to strike an ascetic! Therefore I declare that from this day on you shall become a man-eater! Greedy for human flesh, you will roam this earth. Now go, you lowest of kings!" Thus the did powerful Sakti curse the king. Now, Visvamitra and Vasistha had been fighting over the king, who was a rich patron of sacrifices, and it so happened that Visvamitra had been following him through the forest. Thus when the king and Sakti were quarreling on the narow road, the mighty Visvamitra, a sage of fierce austerity, came close to them, and from behind, Partha, Visvamitra recognized the sage as the son of saintly Vasistha, equal to his father in power. Eager to gain something for himself, Visvamitra made himself invisible, Bharata, and came close to both of them. When the learned king was cursed by Sakti, he came to his senses, took shelter of Sakti, and begged him for mercy. Knowing well the king's mind and condition, O child of the Kurus, Visvamitra waited until the king had returned to his city and then ordered a Raksasa to approach him. By the sage's curse, and by the order of Visvamitra, the Raksasa was able to enter the king and possess him. And once Visvamitra knew that the king was possessed by the Raksasa, he left that country, O tamer of enemies. Thereafter the learned king was severely harassed by the Raksasa who had gone inside of him, but he was still able to protect himself by his own strength. Then when the king had again gone out of the city, a certain man of the twice-born community saw the monarch, and being hungry, begged him for a meal with meat. The wise king, who was also called Mitrasaha because he could withstand his enemies, pacified the twice-born man by saying, "Sit down here for a moment, brahmana. As soon as I return to my home, I will send the food you requested." Having thus spoken, the king departed, and the twice-born man waited. But the brahmana's words slipped the king's mind, and entering the quarters of his women, the monarch retired for the night. The king awoke at midnight, remembering his promise to the brahmana, and he quickly sent for a cook, to whom he explained the situation and gave this instruction: "The brahmana is waiting for me in that place, and he is very hungry, so go there and provide him a meal with meat." Thus addressed, the cook searched but could not find any meat. The cook, filled with anxiety, reported to the king that meat was not to be found. Then the Raksasa within the king finally exerted his influence, and the king, without the least concern said to the cook, "Then feed him human meat!" and repeated this instruction again and again. "So be it!" said the cook, and hehurried off to the place where condemned prisoners were being executed. Emboldened by the king's order, he stole some flesh from an executed criminal. Quickly cleaning and preparing the meat, he mixed it with rice and presented it to the hungry ascetic brahmana. That learned twice-born man looked at the food with his experienced eye and said, "This food is unfit to eat!" and he stared with a face that quivered with rage. "Because that king gives me such nasty food, which is not fit to eat, a strange appetite will arise in that foolish man. As stated before by Sakti, he will lust after human flesh and roam the earth, feared and shunned by all creatures." When the curse was thus uttered twice, it grew very strong. The Raksasa's strength now took hold of the king, and he lost his senses, now dominated by the Raksasa.

Soon after, Bharata, seeing the sage Sakti, the king said to him, "Because you punished me with an unprecedented curse, now because of you I must begin to eat human flesh." Speaking thus, he suddenly siezed the sage, tore out his life, and devoured him as a tiger consumes his desired prey. Witnessing the death of Sakti, Visvamitra again ordrered the Raksasa within the king's body, this time sending him to the other sons of Vasistha. The king then approached the hundred younger sons of the great soul Vasistha and furiously devoured them, as a lion consumes small and weak deer. Hearing that his sons had all been murdered by Visvamitra's plot, Vasistha bore his grief as a great mountain bears its terrible burden of earth. The brilliant sage then made up his mind to take his own life, for the holy one did not even consider destroying the family of Visvamitra. The exalted saint threw himself from the high peak of Mount Meru, falling headfirst onto the stone ground below. But when he fell onto the stone, it received him like a pile of soft cotton. When he did not die from his fall, Pandava, he ignited a fire in the deep forest, and the divine sage entered within it. But the blazing fire did not burn him, for as soon as he entered it the scorching flames became cool and refreshing, O slayer of enemies. Overcome by grief, the great sage next headed for the ocean, and binding a heavy stone about his neck he fell into the sea. But the powerful ocean waves brought the sage back to the shore. Frustrated at his failure to take his own life, he went back to his hermitage.

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The Gandharva said: Thereupon, seeing his hermitage bereft of his beloved boys, the sage was filled with anguish and again went out of his hermitage. He then saw a river, swollen with the new waters of the rainy season, carrying away many variegated trees that grew along her bank. He was beside himself with grief, Partha, and again he began to think about suicide and said to himself, "I should drown myself in the water of this river." The sage then bound himself tightly with ropes and in utter despair sank down in the river's deep currents. O slayer of rival armies, the river then cut his bonds, and deposited the sage, without the ropes, onto a level bank. Free of his bonds, the great sage got up and, seeing what had happened, named the river Vipasa, "Unfettered." Thereafter he lost his mind in sorrow and did not stay in one place, but went to mountains, rivers, and lakes. Then the sage again saw a large river coming down from the Himalayan range, full of ferocious crocodiles. He dropped himself into her waters. But that fine river felt the sage like the touch of fire, and she fled into a hundred parts, wherefrom she became famous as the Satadru, the "Hundred-runner." Realizing that despite his effort he was again on the land, he said, "It is not possible to die!" and went back to his hermitage. As he came near his asrama, his daughter-in-law Adrsyanti followed along behind him unseen. Vasistha heard the loud, clear sound of Vedic recitation, exquisite and full, with the meaningful chanting of the six Vedic branches. The lovely sound surprised the sage, and he realized that someone was following him. "Who is that following me?" he said. "My name is Adrsyanti. I am your daughter-in-law," the girl replied. "Most noble sage, I am the wife of Sakti. I am an ascetic engaged in austerity."

Vasistha Muni said: Daughter, who is making that beautiful sound, reciting the Vedas with their branches? I once heard Sakti chant the Veda in that way. Adrsyanti said: He who chants is born of your son Sakti, dear sage, and for twelve years, he has been studying the Vedas inside my womb. The Gandharva said: At these words, the exalted seer Vasistha was jubilant. "Our family lives!" he said, and turned away from death. O sinless Arjuna, son of Prtha, Sakti's faithful wife thus brought the sage out of his depression, but then, as he looked around his hermitage, he saw King Kalmasapada sitting in the surrounding wilderness. Spying the sage, the king angrily rose up, O Bharata, possessed by the fierce Raksasa, and went to attack Vasistha. Seeing that man of cruel deeds in front of them, Adrsyanti was terrified and said to Vasistha, "My lord, the horrible Raksasa has grabbed a log and he's coming at us like Death himself with his terrible staff. O noble one, best of Vedic scholars, in this whole world there is no one but you with the power to stop him. My lord, save me from this wicked man! The Raksasa wants to eat us! I know that's what he wants."

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Vasistha Muni said: Don't be afraid, daughter. There is nothing to fear from this Raksasa. The person you see standing in front of you is not a Raksasa at all, nor is he the lord of death. He is King Kalmasapada, celebrated throughout the world for his prowess. But he now stays here and spreads terror in this remote corner of the forest. The Gandharva said: Seeing the king rushing to attack them, the lordly sage Vasistha, shining with prowess, immediately stopped him simply by uttering the vibration Hum! Then with water sanctified by mantra, the sage again consecrated the mighty king and liberated him from the ghastly Raksasa. For twelve years, by the force of Vasistha's son, the king's real consciousness had been virtually swallowed up, like the day-making sun at the time of eclipse. Freed now from the Raksasa, the king lit up the forest with his splendor, as the dazzling sun lights up the sunset clouds. Having regained his true consciousness, the king saluted the sage with folded hands, and at the appropriate moment he said to the holy Vasistha, "Great soul, I am Saudasa, son of Sudasa, and I am anxious to arrange sacrifices for you, O glorious brahmana. At this time, whatever you desire, please tell me. Please let me know how I can serve you." Vasistha Muni said: At this time, it is best that you go back and rule your kingdom. O leader of men, don't ever again deride the brahmanas. The King said:

O brahmana, I shall never again deride the powerful brahmanas. I am steady in your instruction, and I shall always honor the twice-born. O excellent brahmana, best of Vedic scholars, I tell you in truth that I would like to obtain from you a boon by which I can pay my debt to my ancestors in the royal line of Iksvaku. I ask you to go unto my queen, who is endowed with the qualities of good character and beauty, and beget for me a son who will cause the Iksvaku dynasty to flourish. The Gandharva said: "I must grant you your wish," replied the truthful sage Vasistha to the mighty archer and king. The king then returned with Vasistha to the fine city of Ayodhya, which is celebrated throughout the worlds. All the citizens joyfully welcomed their king, a great soul who was now freed of sin, and they all rose up to meet him, just as the celestial denizens receive with jubilation the coming of the Lord. Without delay, the monarch entered that city of pious deeds accompanied by the great soul Vasistha, and the people gazed upon them, for, O king, they were as glorious as the rising sun with the lunar asterism called Pusya. That most opulent king in turn filled Ayodhya with opulent gifts, as the autumn moon fills the heavens with its cooling rays. With its spotless roads sprinkled with fragrant water and its high flying flags coloring the skies, the grand city filled the king's mind and heart with joy. Bustling with satisfied, healthy citizens, the city shone with its returning king like the celestial Amaravati shines in the presence of Indra, O blessed Kuru child. When the king, this Indra of kings, had entered the city, he gave permission, and his godly wife approached Vasistha. It was in the proper season that the glorious sage Vasistha, strictly following the divine law, joined with that godly woman. And when a son began to grow in her womb, the excellent sage, honored by the king, departed for his hermitage. When after a very long time, the queen did not give birth to her son, the godly woman split her abdomen with a stone, and thus after twelve years, her child was born. Named Asmaka ("done by a stone"), the boy grew to be a saintly king and founded the city of Potana.

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The Gandharva said: O king, staying in the hermitage, Adrsyanti finally gave birth to Sakti's son, who was destined to preserve the noble family, for he was a second Sakti. The excellent sage Vasistha personally performed for his grandson all of the religious ceremonies that secure the blessings of God upon a newborn child. And because the child gave Vasistha new life, even while in the womb, he became known in the world as Parasara. The religious-minded child considered Vasistha his father, and from his birth he treated the sage like his real father. Once, in the presence of his mother, Adrsyanti, the child said to the saintly Vasistha, "You are my daddy." Hearing her child say "daddy" with such feeling and in such a tender voice, Adrsyanti, her eyes full of tears, said to him, "Don't say `daddy! daddy! daddy!' The great sage is not your daddy! My beloved child, I must tell you that your real daddy was eaten by a Raksasa in the forest. The person you think is your daddy is not your daddy, my innocent one. He is the most venerable father of your real daddy, who was also a great soul."

When his mother told him this, the young truthful sage was struck with bitter sorrow, and in his brilliant mind he decided that he must destroy this evil world that had taken away his father. Seeing the exalted child fixed in his radical thoughts, the mighty ascetic Vasistha restrained him with a particular argument. Hear what it was. Vasistha Muni said: Once there was a king on this earth known as Krtavirya. That bull of a monarch sponsored many sacrifices for the Vedic scholars in the line of Bhrgu. The brahmanas are always allowed to eat first, my child, as a sign of respect, and at the end of his Soma sacrifice the king satisfied the brahmanas with magnificent gifts of grains and wealth. Once when that tiger of a king had gone to the heavenly planets, his relatives needed goods for their sustenance. Knowing of the wealth that had been given to the noble brahmanas in Bhrgu's line, all the men of the royal order went to them to solicit their favors. Some of the brahmanas hid their limitless wealth in the ground, some gave it away to other sages, knowing of the danger from the warriors, and some simply gave it in charity to the kings, my child, seeing other good reasons for such an act. After that, my boy, it so happened that a warrior was digging the earth around a brahmana's house, and he came upon a treasure. All the leading warriors then came there and saw the treasure. With fury and contempt they killed the brahmanas there with their sharpened arrows, even when they begged for mercy. The mighty archers then went about the earth killing every brahmana, down to the children in the womb. When the brahmanas in the line of Bhrgu were being slaughtered in this way, their wives fled in fear, my child, to the Himalayan mountains. One of those ladies, fearing the warriors, carried her radiant embryo in one of her beautiful thighs so that the child might live and cause her husband's family to flourish. The angry warriors noticed that brahmana lady, who glowed with her own effulgence. But the child then opened his mother's thigh and came out, blinding the warriors' eyes like the noonday sun. Having lost their vision, the warriors then stumbled about the rough mountain terrain. They were frustrated in their plans and terror-stricken. Their leader went to the brahmana lady for shelter and begged that faultless woman to give them back their sight. Those warriors were like fires whose flames are extinguished, for deprived of all light they were almost unconscious with agony, and they said to the glorious wife of a brahmana, "By your mercy the royal class may regain their sight. All of us will stop our wicked acts and leave you in peace. Please, you and your son must be merciful to all of us. We beg you to deliver the royal order from destruction. Grant us our eyes!

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The wife of the brahmana said: I did not take away your eyes, nor am I filled with anger. This descendent of Bhrgu Having regained their sight, the kings returned to their homes, but the Bhargava sage was not pacified, and he thought of ending all the worlds. Within his powerful mind, he then firmly decided that all the planets must be destroyed. Desiring revenge for the massacre of the descendents of Bhrgu, that powerful brahmana began to grow in strength through his awesome austerities aimed at the destuction of all the worlds. He wanted to please his forefathers by his awesome austerities, but the fire of his practice began to burn up the worlds of the gods, Asuras, and human beings. His forefathers realized what he was doing, and all of them came

down from the Pitr planet and said to their illustrious child: "Aurva, dear child, the power of your fierce austerities is plain to see, but please restrain your anger and be merciful to all these worlds. It is not out of weakness that we allowed the warriors to cut us down, my child. Rather, when our duration of life had grown very long, boredom set upon us, and we ourselves wanted the warriors to kill us. Therefore one of us buried the treasure in a brahmana's house and left it there so that we could create enmity with the warriors and anger them. What use did we have of earthly wealth, when our only desire was to pass on to the higher world? Death had no power to take us, and so we envisioned this means, child, and we all agreed upon it. A man who commits suicide cannot attain the worlds of the pious, and so we realized that we could not take our own lives. "Dear son, this plan you are trying to accomplish does not please us. Withdraw your mind from this sinful plan of ending all the worlds. None of these warriors, or even the seven great planets, dear son, can disgrace the power of our austerity. Conquer this rising rage!"

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Aurva said: My dear fathers, although I spoke out of anger, I did make a promise to destroy all the planets and I cannot make a false promise. Were my angry promise to prove false, I could not bear to live. And in any case, if my anger does not have an outlet, it will burn me, its source, like fire that burns the kindling stick. A man who would tolerate anger that arose for good cause cannot fully protect his self-interest in the realms of religion, prosperity, and personal pleasure. When anger is applied to restrain the uncivilized and protect the civilized, it has been properly applied, especially by kings who wish to attain entrance to heaven. I heard a terrible shrieking when I was yet unborn and lay hidden in my mother's thigh. It was the screaming of the womanfolk, the mothers, as their husbands and fathers and sons were being murdered by the ksatriyas. Yet when those lowest of warriors murdered even the helpless babes who slept in their mothers' wombs, and all the worlds and the gods who rule them stood by and forgave, fury overcame me. They were heavy with child, those mothers! And the simple fathers in their fear found no shelter, nowhere to go in all the worlds. No one at all came to help those wives of the Bhrgu sages when my saintly mother bore me in her thigh. When in this universe there is someone who forbids and stops the wicked, in all the planets there will be no evil-doer. But when the evil-doer never meets a person who forbids and checks him, many people in this world persist in evil deeds. When a person with power knowing of an evil deed does not stop it, that lord, that powerful being is implicated in the act he did not stop. If my fathers could not be saved, even by the kings and gods who had the power to do so, if those who should have helped were so cowardly or indifferent that they would not disturb their own happy lives, then my rage is for them, and now I have gained the power to show and sound that rage in all the worlds! Yet you are my venerable fathers, and I cannot pass over your words. But if I too should neglect the evil of the world, now that I have the power to act, the greatest danger would arise for me, the danger of sin. This fire, born of fury, now burns within me, and it wants to take the worlds away. If I lock it inside of me with my prowess, it will burn me to ashes. I realize that

you are devoted to the welfare of all creatures, and therefore as my lords you must know what is best for the worlds, and for me. The forefathers said: This fire born of rage that burns within you, that wants to take the worlds away, you must release into the waters, for the worlds are resting on those waters. Water is the essential part of all things, for the whole world is constituted of water. Therefore, for your own good, O best of the twice-born, release the fire of your fury into the waters. If you so desire, brahmana, let the fire of your fury stay in the great ocean, burning the waters.Thus your promise will come true, innocent one, and at the same time the planets and the gods who rule them will not come to ruin. Vasistha Muni said: Thereupon Aurva released the fire of his fury into the great ocean, the abode of Varuna, thus utilizing the waters to resolve his dilemna. The Vedic scholars know that the furious fire became a giant horse-head, spitting the fire from its mouth and drinking the waters of the great ocean. Therefore, Parasara, knowing that there are higher duties and laws, you also should not destroy the worlds, for by God's blessings you are a very wise man.

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The Gandharva said: Thus addressed by the great soul Vasistha, the saintly scholar withdrew his fury, which aimed to destroy all the worlds. The mighty sage Parasara, son of Sakti, with his excellent knowledge of the Vedas, then began to worship the Supreme through the sacrifice of wicked Raksasas. The potent sage, remembering constantly the murder of his fathe, Sakti, burned up the Raksasas, old and young alike, in the wide flames of sacrifice. Vasistha did not stop him from killing the Raksasas, for having dissuaded him from his vow to destroy the worlds, he concluded, "I must not make him break his second promise, to kill the demons." In that sacrifice, wherein three sacred fires blazed, the mighty sage Parasara sat in front like a fourth sacred fire. As the shining rite proceeded with the appropriate offering of oblations, it lit up the vast sky like the sun shining forth in a clear, rain-cleansed sky. Vasistha and all the sages there concluded that Parasara himself was lighting up the heavens like a second daymaking sun. Thereupon, wishing to end that sacrifice, which few others could perform, the magnanimous sage Atri came to the assembly. Similarly Pulastya, Pulaha, and Kratu arrived at the large sacrifice, hoping to save the lives of the Raksasas. O best of the Bharatas, then Pulastya, affected by the killing of Raksasas, spoke out to Parasara, tamer of the hostile. "My dear son, will nothing stop you? Are you actually enjoying the murder of all the Raksasas who have committed no crime against you and do not even know why they are being killed? Parasara, you are a brahmana, a most educated man, and yet you are committing the most irreligious act by annihilating all of the progeny I myself created as part of the Creator's plan. And King Kalmasa-pada has been saved and even aspires to ascend to heaven.

"All the sons of saintly Vasistha, who were younger brothers of Sakti, have already entered the lord's heaven, and they are joyfully celebrating with the gods. O mighty sage, your grandfather Vasistha certainly knows all this to be true. "O son of Sakti, you were engaged by Providence to painfully destroy these Raksasas in the fire of sacrifice, but now let it be finished. Give up this ceremony, and may God bless you!" When thus addressed by Pulastya, whose words were confirmed by the wise Vasistha, Parasara, son of Sakti, ended his ritual. The potent fire had been gathered to kill sacrificially all the Raksasas, and the sage now released it on a northern Himalayan slope, within a deep forest. The fire is still visible there even today, for it periodically devours the Raksasas there and likewise the trees and stones.

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Arjuna said: How did King Kalmasa-pada justify his decision to have his own wife conceive a child with his guru, who was an excellent Vedic scholar? The king, being a great soul, had knowledge of spiritual principles as well as traditional morality. Why, then, would he arrange for the great soul Vasistha to approach a woman whom normally the guru should never approach? Kindly explain all this to me, for I am asking in earnest. The Gandharva said: My dear Arjuna, you have raised serious questions about the invincible Vasistha and King Mitrasaha, so listen carefully as I answer you. I previously explained to you, Arjuna, how the king was cursed by the great soul Sakti, son of Vasistha. Having come under the power of the curse, his eyes wild with rage, the fiery king took his wife and left the city. He and his wife then roamed about the wilderness, which was full of varieties of deer herds and crowded with all kinds of creatures. Possessed by the curse, he wandered throughout that wilderness, thick with all kinds of bushes, covered by a canopy of variegated trees, and echoing with the frightening sounds of deadly animals. Once he was overcome with hunger and was searching for food when in that most troubled state he came to a waterfall cascading through the wild forest, and there he saw a brahmana and his wife engaged in the sexual act. Seeing him, both were terrified, and without consummating their act they fled into the forest. But even as they ran, the king siezed the brahmana by force. Seeing her husband captured, the brahmani said, "Listen, O king, to the words that I shall now speak to you. O faithful man, you were born in the royal dynasty of the Sun and are renowned all over the world as a sober man, fixed in religious principles and always serving your guru. You have suffered a curse, invincible one, and you should be aware of it and not commit an evil act. Now is the occasion of a religious ceremony, and my husband has approached me to beget a child. I am not yet fulfilled, for I have a great desire to beget a child. Be merciful, O best of kings, and release my husband!" As she was thus crying out for mercy, the king, who had become very cruel in his acts, devoured her husband as like a tiger consumes his wanted prey. The brahmani was overwhelmed with rage, and her single tear fell to the ground and became a blazing fire that lit up the entire area with brilliant light. Burning with grief and anguish over the atrocity against

her husband, she angrily cursed the saintly king Kalmasa-pada in these words: "Vile man! Because you cruelly devoured my most venerable lord and protector before my eyes at a moment when I was unfulfilled, therefore evil-minded one, struck down by my curse should you ever approach your wife in her fertile season, you too will at once lose your life. "You have murdered the sons of the sage Vasistha, O lowest of kings, and therefore I declare that Vasistha will lie with your wife and beget a son, and that son will inherit your throne." Having thus cursed the king, that brilliant woman born in the line of Angira entered into the sacred fire in the presence of the king. By his mystic knowledge, and vast austerities, the glorious Vasistha witnessed all these events, O mighty Arjuna. After a long time, the saintly king was freed from the cursed life of a Raksasa, and when he eagerly approached his wife Madanti in her fertile season, she stopped him. Bewildered by the curse of the brahmana's wife, he did not at first remember the curse, but hearing the words of his godly wife, that noble king then recalled it, and he lamented piteously for what he had done. For that reason, O best of the Bharatas, the king had Vasistha lie with his wife, for he was disqualified by the terms of the curse.

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Arjuna said: All is known to you, Gandharva, and therefore point out a priest who would be suitable for us, one who knows the Vedas. The Gandharva said: In the forest at sacred Utkocaka, the younger brother of Devala performs austerities. His name is Dhaumya; select him if you wish. Sri Vaisampayana said: Thereupon Arjuna presented his agneya weapon to the Gandharva with honor and protocol, and affectionately told him, "These horses should remain with you for now. Later, at the time of action I shall take them. May you fare well." The Gandharva and the Pandavas respectfully bid each other farewell and departed at their pleasure from the charming bank of the Ganges. The Pandavas went to the hermitage of the sage Dhaumya at sacred Utkocaka and chose him as their royal priest, O Bharata. And Dhaumya, that excellent Vedic scholar, received them with water to wash their feet, and forest fare of fruits and roots, and he agreed to become their priest. Now the Pandavas had serious hopes of regaining their kingdom and fortune and of winning the hand of the Pancala princess at her svayamvara, for they had accepted the guidance of a brahmana. The five brothers and their mother, in the company of their guru, felt themselves well-protected. Dhaumya was certainly a most learned scholar of the Vedas, and he was open-minded and generous. He was an aristocratic brahmana, handsome and eloquent, and he was equal to Brhaspati, the priest to the gods, in his potency, intelligence, beauty, fame, fortune, and knowledge of mantras. Dhaumya considered that the heroic brothers had already regained their kingdom, for he knew them to be as intelligent, chivalrous, strong, and devout as the gods

themselves. With his keen knowledge of religious principles, and of all matters, Dhaumya engaged the Pandavas in holy sacrifice to that end. Thereupon, with the full blessings of Dhaumya, those kingly men resolved to journey together to the svayamvara festival of the Pancala princess.

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Sri Vaisampayana said: The five Pandava brothers, tigers of men, then set out to see Draupadi and the divine festival. Traveling with their mother, they met on the road many brahmanas who were also going to that festival with their followers. The brahmanas said to the Pandavas, who were disguised as celibate brahminical students, "Fellow brahmanas, where are you headed, and from where are you coming?" Yudhisthira Maharaja replied: O saintly ones who have seen the Lord, be informed that we brothers have come from Ekacakra and are traveling with our mother. The brahmanas said: You should all go at once to the palace of King Drupada in the land of Pancala. A grand svayamvara is going to take place there, and the king will be giving away a fortune in charity. We ourselves are going there, making our way in one large group. There will be a most glorious and amazing festival there. The daughter of the great soul Drupada arose from a sacred altar, and her eyes are just like lotus petals. She is a young and very delicate lady, lovely to see, and intelligent also. She is the sister of Dhrstadyumna, the fiery foe of Drona born with armor, sword, arrows, and bow. He has powerful arms and took birth from a blazing fire of sacrifice. He glows like fire. His sister is called Draupadi, and there is not a single flaw in the figure of that thin-waisted girl. The natural fragrance of her body is just like a blue lotus, and the aroma spreads for miles. The daughter of King Drupada is eagerly preparing for her svayamvara, and we are going there to see her at her divine festival. Kings and princes will be arriving there, great souls fixed in their vows, clean in their habits, and most generous to the brahmanas, for all of them have studied the Vedas under their learned priests. Young and handsome rulers from many countries will come together, great chariot fighters who have mastered their weapons. Hoping for the blessing of victory, the monarchs who come there will distribute all varieties of gifts, including valuable stones and coins, cows, and food grains, to all who come. After we have received all that charity, seen the svayamvara, and experienced the festival, we shall then go as we please. Actors, bards, dancers, reciters of legends and history, and powerful wrestlers will all come there from different countries. Thus when you have seen and participated in the wondrous event and received charity, you great souls will return with us from whence you came. And who knows, when Draupadi Krsna sees all you handsome boys standing there, as good-looking as gods, she might just choose one of you as her husband! This attractive brother of yours is very good-looking, and his arms are huge. If he wrestles there, he could win a big prize! Yudhisthira Maharaja said:

Yes, sir, we shall go with all of you to see that most prominent and divine festival, wherein the young princess will choose her prince.

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Sri Vaisampayana said: My dear Janamejaya, when the Pandavas were thus invited by the brahmanas, they set out with them toward the kingdom of Pancala, ruled by King Drupada. On the way, O king, the Pandavas met that great and pure soul untouched by sin, Dvaipayana Vyasa. Having properly honored him, and being encouraged and comforted by him, they spoke for some time, and then with his permission, they went on their way to the kingdom of Drupada. The great warriors traveled at their leisure and set up camp wherever they encountered lovely lakes and forests. They took time to study Vedic literature and to maintain strict cleanliness, and thus their minds were gentle and their speech kind and pleasant. Eventually those Kuru princes reached the land of the Pancalas. After they had seen the city and the king's palace, the Pandavas made their residence in the house of a potter and fully adopted the activites of the brahmanas, collecting alms for their sustenance. So well did they play the part that the local people had not an inkling that those great heroes had arrived in their city. Now, it had always been the desire of King Drupada to give his daughter to Arjuna, but he did not reveal his wish. In his attempt to seek out the sons of Kunti, O Janamejaya, the Pancala king had arranged for a tough and unyielding bow and an artificial device suspended in the air, and within that contrivance the king placed a golden target. King Drupada said: Whoever can string this bow and with the bow and these arrows shoot through the hanging device and pierce the target wins my daughter's hand. Sri Vaisampayana said: King Drupada had this message announced all around, [knowing that only Arjuna could pass the test]. Hearing the king's challenge, O Bharata, all the kings of the world eagerly assembled in Drupada's city. The holy sages also came, eager to see the svayamvara, and all the Kuru princes, headed by Duryodhana, with his close friend Karna, arrived there to try for Draupadi's hand. Exalted brahmanas arrived from many countries, and the great soul Drupada welcomed and honored them as he did the contingents of monarchs. The local crowds roared like the tossing sea, as the visiting kings reached the fine city and settled in for the affair. Northeast of the town, on a flat and sanctified stretch of land, a beautiful stadium shone with much splendor, boasting luxurious viewing stands on all sides. A colorful canopy was stretched across the entire arena; a protective wall and moat encircled it. It was adorned with tall arched gateways, Hundreds of musical instruments filled the air with sound, priceless aloe perfumes scented the atmosphere, sandalwood water was sprinkled about, and colorful garlands of flowers added bright beauty to the scene.

The palatial pavillions on all sides of the stadium were of excellent construction and stood so high that they seemed to scrape the heavens like the peak of Mount Kailasa. They were covered in golden trellises and inlaid gorgeously with gems. Access to the upper stands was gradual and easy, and there were large seats and other furnishings completely upholstered with material not to be found in ordinary villages, for the fabrics and carpets were as white as swans and scented with the finest aloe, perfuming the air for miles. There were a hundred wide and unobstructed gateways, furnished with exquisite seats and sofas that were fashioned with varieties of valuable metals, as are the peaks of the Himalayas. All the kings, splendidly dressed, took their seats on the various levels of the pavillion, competing with one another for position and prestige. The citizens of the town and country saw that those mighty warriors were lionlike monarchs, ferocious in battle, but exceedingly kind to those who sought their shelter. Indeed they were loved by all their countrymen for their good and pious deeds, and those fortunate kings, tastefully scented with black aloe cologne, were devoted to the brahmanas and ruled their lands with saintly guidance. The citizens sought the satisfaction of seeing the chaste Princess Daraupadi, and so they took their seats in the opulent viewing areas. The Pandavas took their seat with the brahmanas and beheld the unparalleled opulence of the Pancala king. The gathering continued to grow for many days, O king, and it was magnificent. Jewels were freely given in charity, and professional actors and dancers performed. O best of the Bharatas, a large and beautiful gathering was present when, on the sixteenth day, it was time for Draupadi to appear. Her body freshly bathed and adorned with all the finest jewelry, she took in her hands the hero's cup, golden and exquisitely wrought, and descended into the arena. At that moment, the royal priest of the Pancalas, a pure brahmana learned in mantra, spread the sacred grass and fed the fire of sacrifice with oblations of clear butter. All was done precisely by the ancient rule. Having sated the fire of rite and the holy brahmanas, and having invoked blessings on the assembly, the royal priest then signalled for all the musicians to cease. When not a sound could be heard, O king, Dhrstadyumna went to the center of the arena, and in a voice as deep and grave as thunder rumbling in the clouds, he pronounced these graceful and meaningful words: "May all the kings hear me now! This is the bow, these are the arrows, and there is the target. With only five arrows at your disposal, you must send a shaft through the opening in that mechanical device and strike the target. "Of the man endowed with noble lineage, beauty, and strength who carries out this most difficult task, my sister Krsna shall today become the wife, and I speak the truth." Having spoken thus to the kings, the son of Drupada then turned to Draupadi and began to recite to her, so that all could hear, the name, lineage, and deeds of the assembled monarchs.

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Prince Dhrstadyumna said: The one hundred sons of Dhrtarastra are celebrated as leaders of the warrior race, for they are powerful and heroic. Assembled here today are Duryodhana, Durvisaha, Durmukha, Duspradharsana, Vivimsati, and Vikarna; Saha, Duhsasana, Sama, Yuyutsu, Vatavega, and

Bhimavegadhara; Ugrayudha, Balaki, Kanakayus, Virocana, Sukundala, Citrasena, Suvarca, Kanakadhvaja, Nandaka, Bahusali, Kundaja, and Vikata. All these and many other sons of Dhrtarastra have come here with Karna seeking your hand. All the sons of the Gandhara king have gathered here, and their names are Sakuni, Bala, Vrsaka, and Brhadbala. Asvatthama and Bhoja are distinguished among all who wield weapons, and these two great souls, beautifully dressed, have come here because of you. Brhanta and Manimat, powerful Dandadhara, Sahadeva, Jayatsena, and Meghasandhi of Magadha; Virata with his two sons, Sankha and Uttara; Vardhaksemi, Suvarca, and King Senabindu; Abhibhu with his splendid son Sudama, Sumitra, Sukumara, Vrka, and Satyadhrti; Suryadhvaja, Rocamana, Nila, and Citrayudha; Amsuman, Cekitana, mighty Sreniman, fiery Candrasena, son of Samudrasena; Jalasandha, and father and son named Sudanda and Danda; Paundraka, who claims to be Vasudeva; heroic Bhagadatta, Kalinga, Tamralipta, and the ruler of Pattana; the great car-warrior Salya, king of the Madras with his sons, the champion Rukmangada and Rukmaratha---all these have come. Somadatta the Kauravya and his three heroic maharatha sons, Bhuri, Bhurisrava, and Sala have also come; and there are Sudaksina, Kamboja, and Drdhadhanva the Kaurava; Brhadbala, Susena, and Sibi Ausinara; Sankarsana, Vasudeva, and Samba, the powerful son of Rukmini; Carudesna, Sarana, Gada, Akrura, Satyaki, and the very strong Uddhava; Krtavarma Hardikya, Prthu, and Viprthu; Viduratha, Kanka, Samika, and Saramejaya; heroic Vatapati and Jhilli; the courageous Pindaraka and Usinara. All these are celebrated warriors of the Vrsni clan. There are also Bhagiratha, the great warrior, and the Saindhava king, Jayadratha; Bahlika and the Srutayus, who are all Maharathas; Uluka, King Kaitava, and Citrangada with Subhangada; the very determined king of the Vatsas and the king of Kosala. These and many other kings from many countries, all celebrated rulers in this world, have all come here seeking your hand, fair woman. These mighty men will try to pierce a most difficult target for your sake, and should one of them find the mark, good woman, you should then choose him to be your husband.

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Sri Vaisampayana said: Those young kings with their jewels and earrings now came together, challenging one another, each convinced that power and skill in weapons rested with him, each highly enlivened with worldly pride. [Thus when they heard the words of Dhrstadyumna], they all proudly sprang to their feet, [each claiming that he would meet the challenge]. Their pride was great, for each king possessed beauty, valor, lineage, virtue, and youth, and by the maddening force of this pride they became as mad as the mighty elephants of the Himalayas. They challenged and stared at one another, their strong bodies bristling with determination. "Draupadi is meant for me!" they boasted, suddenly rising from their seats. Those warriors assembled in the great arena sought to win the hand of Drupada's daughter, just as the hosts of gods had once assembled to win the hand of Uma, born of the mountain king. All the kings' limbs were harassed by the arrows of Cupid, for their hearts had already gone to Draupadi Krsna. Because of Draupadi they now went down to the center of the arena, and even kings who had been dear friends now treated each other as hostile rivals.

At that moment, the hosts of gods arrived in their airships. Rudras, Adityas, Vasus, the twin Asvins, all the Sadhyas, and the Marutas--- all arrived, led by Yamaraja, the lord of Justice, and Kuvera, head of the celestial treasury. Then came the Daityas, the great birds and serpents, godly sages, Guhyakas, Caranas, Visvavasu, Narada and Parvata, and the chief Gandharvas, with their Apsara mates. Present there were Lord Balarama and Lord Krsna, and the leading men of the Vrsni and Andhaka dynasties. The great personalities of the Yadu dynasty, ready to execute Lord Krsna's command, carefully glanced around the arena. Lord Krsna Himself, the Yadu hero, then noticed five men dressed as renunciants and covered with ashes as if they were five sacrificial fires. The five looked as strong and alert as mighty red-spotted elephants in the season of their fury. Lord Krsna reflected deeply, [for He alone knew their identity,] and He quietly and discreetly indicated to Lord Balarama, "There is Yudhisthira-- and Bhima and Arjuna and the heroic twins." Lord Balarama gazed upon them, and then with a joyful mind He glanced at Lord Krsna, who is known as Janardana. There were many other kings, with their sons and grandsons, and all of them had lost their eyes, minds, and personalities to Draupadi. Seeing her stroll about the arena, their faces blushed and they chewed on their lips, straining to do battle for her sake. And so it was with the three wide-armed sons of Prtha and the powerful, heroic twins. Their eyes fixed on Draupadi, all of them were struck by the arrows of Cupid. The sky above the arena was filled with godly sages, Gandharvas, celestial birds and serpents, Asuras, and mystic Siddhas. Divine scents wafted everywhere. Falling blossoms from divine garlands scattered and floated in the bracing air. The great sounds of big drums sent forth deep thudding vibrations. And the sky was crowded with airplanes and alive with the sounds of flutes, vinas, and cymbals. Thereafter the hosts of kings came forward one by one, hoping to win Draupadi, but with all their strength they could not string the iron-stiff bow. Though they struggled with valor to bend it, the determined bow would recoil and throw the kings to the ground, where they lay miserably moving their limbs before all the crowd. Thus their proud demeanor was shattered. Breaking and crushing the bracelets and earrings of the monarchs, the determined bow cried out its sound, and a circle formed of suffering kings whose bold affection for Draupadi had shrunk. Then Karna, the so called son of the chariot driver, roaring and pulling with all his might, came within a hair's breadth of stringing the bow, but the bow threw him violently away. Then every king was filled with fear, for even Karna, renowned in the three worlds for his strength, had been tossed aside by that bow. All the great kings bent down their heads, their eyes unable to even look at the bow. They had no more hope of lifting the bow and winning Draupadi. Finally King Duryodhana, son of Dhrtarastra, a proud tamer of foes who had a skillful steady hand with weapons and who was endowed with all the signs of royalty, stood up suddenly. In the midst of his brothers, that very, very strong man joyfully glanced at Draupadi, and then came near the bow. He took the bow as if he were bow-wielding Indra, and with all his might he came within the width of a sesame seed of stringing it. But however much he pulled and struck the bow, he could not close the gap, for the powerful bow would not yield to him. Suddenly it burst open, smacking his thumbs, and the monarch left it and went away, beaten and ashamed. Then in that assembly of bewildered men, when all the kinds had ceased their vows and cries, Arjuna, son of Kunti, came forward to string the bow and fit it with the arrow.

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Sri Vaisampayana said: Thereupon, when all the kings had given up their attempt to string the bow, the wise Arjuna rose up from the midst of the brahmanas. Seeing that Prtha's son, shining like the flag of Indra, had set out for the center of the arena, the leading brahmanas cried out and shook their deerskins. Some were unhappy to see a brahmana going to compete with warriors, and others were filled with joy. Some of the sages who were considered to be experts, and who lived by their intelligence, said to each other, "When the kings of the earth, led by Karna and Salya, mighty monarchs renowned in all the world as masters of the military science, could not bend the bow,how is it that a mere brahminical student, frail and lacking stamina, with no training in weapons, will string the bow? We brahmanas will be ridiculed by all the kings when this whimsical and thoughtless act comes to nothing. Whether out of pride or impulsiveness or unsteadiness in his life as a religious student, he has gone out to string the bow. He must be stopped! For God's sake, don't let him go! "We shall not be made ridiculous in public so that we are no longer taken seriously. And we shall not risk a conflict with all the kings of the world." But others disagreed. "This young man looks very good. He's built like the trunk of the king of elephants. His shoulders, thighs, and arms are bulging with muscles. And he seems as steady and hard to move as the Himalaya mountains. "It can be inferred from his bold confidence that this task is actually possible for him. He has power and great daring. A weak man could not go out there alone as he is doing. And after all, whether among the gods, human beings, or lower life, there is no task whatsoever that cannot be accomplished by the brahmanas. Eating only water or living on air or collecting fruits in the forest, brahmanas are fixed in their vows, and though apparently weak, by their spiritual power they are very strong. A brahmana should never be scorned, whether he is behaving properly or even if he has committed some fault, whether his work in this world is great or small, and whether it brings apparent joy or sorrow." As the sages were thus discussing in different ways, Arjuna, the glory of the Pandavas, said to Dhrstadyumna, "Is it permitted for brahmanas to string this bow?" Hearing these words, Dhrstadyumna replied, "Either a brahmana or one of the royal order or a merchant or an ordinary laborer! Any one of them who is able to string this most opulent bow, noble brahmana, unto him shall my sister be given, and I say the truth." After hearing this statement, the mighty Pandava, undefeatable in battle, proceeded on, surrounded by other brahmanas. Coming to the center of the arena, Arjuna simply stood by the bow, as unmoving as a mountain. Then he respectfully circumambulated the bow, keeping it to his right, and bowed down, touching his head to the ground.Then the fiery warrior happily took it in his hands. In the wink of an eye, he fastened the cord, took the five arrows in his hands, and shot the target, which fell suddenly through the contraption onto the earth, pierced through by Arjuna's shafts. The heavens burst into sound, and a great roaring filled the stadium. The lord of heaven showered flowers on the head of Arjuna, the slayer of the wicked. Throughout the stadium

people waved their cloths in jubilation, some cried out in wonder, and still others shouted their dissapproval, while showers of flowers fell from the sky, covering the land with celestial blossoms. Hundred-piece bands broke into song, reciters began to recite, and bards and historical chroniclers at once began to praise the astonishing event with elegant voices and language. Seeing Arjuna's feat, Drupada, destroyer of the enemy, was well pleased, and he stood ready with his army to help Arjuna. As the great uproar continued unabated, the most virtuous Yudhisthira quickly returned to his residence with the twins, the finest of men. Seeing the target pierced, and observing that Arjuna shone with the brilliance of Indra, Draupadi took the white garland meant for the groom and went broadly smiling to the son of Kunti. As the brahmanas praised and honored him-- for he had performed an inconceivable deed-- Arjuna took the woman he had won in the arena of heroes, and followed by his new wife, he walked out of the stadium.

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Sri Vaisampayana continued: When King Drupada desired to give his daughter to the great-spirited brahmana who had won her, there was fury among the assembled kings, and they began to look at one another. "This king passes over all of us, treating the assembled warriors like straw in the gutter, and instead he wants to give Draupadi, the best of women, to a simple brahmana. Let us kill this wicked king who thinks so little of us. He shows by his qualities that he is not worthy of respect, or of the consideration offered to the elderly. Let us kill this evil-doer now, along with his son, for he is a hater of kings. First he calls all the rulers to his city and honors them, and feeds them sumtuously, and finally he humiliates them. "Are we to believe that in this gathering of royalty, like unto a council of the gods, he has not found a single ruler of men to be worthy of his family? The sages have not the privilege of choosing a princess. The Vedas declare that a svayamvara is for men of the royal order. On the other hand, if this fair maiden finds not a single one of us to be worthy of her, then, fellow kings, let us throw her into the fire and go back to our kingdoms. "Whether the brahmana has so displeased us out of immaturity or greed, in no way is he to be killed. Indeed, we rule our kingdoms, spend our wealth, raise our sons and grandsons, and live our very lives for the sake of the saintly brahmanas. "Still, we must avoid the danger that henceforth kings are to be regularly insulted. We must protect the sacred principles of warriors so that other svayamvaras do not end like this one." Having thus spoken, those tigerlike kings, bristling with anger, bludgeons in hand, rushed upon Drupada to arrest him. Seeing the furious kings rushing to attack him with bows and arrows at the ready, Drupada fled in terror and sought shelter of the brahmanas. The kings charged forward in pursuit like maddened elephants, but then the two greatly powerful sons of Pandu, subduers of enemies, went forward against them. The kings could tolerate no more. Weapons raised with armored hands, their only aim now to kill, they flew forward upon Arjuna and Bhimasena, the two sons of the old Kuru king. Bhima was a warrior of astonishing power and deeds, however, and with his great strength he struck with the shock of a thunderbolt. With his bare arms that unique fighter jerked a large

tree out of the ground, and like a lordly elephant he clipped off its leaves [so that the foliage would not soften his blow]. Staying close to Arjuna and brandishing his new weapon in his long wide, arms, Bhima, pain of his enemies, stood as if he were the fearsome lord of death wielding his death-dealing rod. Having first witnessed Arjuna's feat, which required more than human intelligence, and now the inconceivable prowess of Arjuna's brother Bhima, Lord Krsna, known as Damodara, turned and said to His fiercely potent brother, Balarama, who was armed with His plow weapon, "My dear Sankarsana, my brother, that one there who moves with the bearing of a maddened bull, who bent the mighty bow that stood as tall as a palm tree, he is Arjuna, as indisputably as I am all-pervading Vasudeva. And that one who immediately returned when the kings became wild and who so easily tore out a tree, he is Bhimasena, playing the part of a human being, for no man on earth has the power to do what he just did here. "That other one who left earlier, with large eyes like lotus petals and a more slender physique, with the gait of a great lion yet a humble demeanor, fair-skinned, and with a prominent and handsome nose that enhances his face, he, infallible one, is surely the king of virtue, Yudhisthira. Those twins who seem like two young gods of war, I reckon to be the sons of the Asvin gods. I have heard that the sons of Pandu and their mother Prtha were saved from the burning of the house of lac." Trusting in the words of His younger brother, Lord Balarama, whose complexion is as white as the purest cloud, said to Lord Krsna, "I am so happy that by the grace of Providence our father's sister Prtha and her sons, who are the best of the Kurus, have all been saved."

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Sri Vaisampayana continued: The powerful brahmanas, shaking their deerskins and water vessels, said to King Drupada, "You have nothing to fear! We shall fight the enemy!" When the sages spoke thus, Arjuna smiled and said to them, "Please, be spectators and stand to the side. Just as one can ward off poisonous snakes with mantras, so I shall stop these furious ksatriyas, dispersing them with hundreds of straight-shooting arrows." Taking his prize bow, Arjuna stood with his brother Bhima like an unmoving mountain, for he was a maharatha. Like fearless bull elephants rushing against a hostile herd, the two courageous brothers flew at the angry warriors, headed by Karna, who had now been roused to full fury. The monarchs and their men declared, "Even a brahmana may be killed in battle if he desires to fight. So says the law." Karna went after Arjuna with tremendous power, like a battle-hungry elephant fighting another bull for the sake of his mate. Salya, the mighty lord of the Madras, attacked Bhimasena. Duryodhana and other kings battled the brahmanas, but gently and without effort. Strongly bending his bow, Arjuna struck the attacking Karna with three arrows. Radheya [Karna] was stunned by the force of the sharp, sizzling arrows and approached with much caution. As they furiously battled each other, the skill and speed of the two fighters was incomparable, and each fought hard for victory over the other. They addressed each other in

words meaningful to heroes: "Just see how I countered your move!" and "See the strength of my arms!" Realizing that the power of Arjuna's bow-wielding arms was unmatched on earth, Karna was prompted to fight with even greater fury. Counteracting the swift shafts fired off by Arjuna, he roared his battle sound, and his fellow warriors shouted with admiration. Karna said: I am satisfied by your performance in battle, O brahmana chief. There is great prowess in your arms, and you have learned all the weapons. You do not become discouraged. O noble sage, are you Dhanur Veda himself, or perhaps even Lord Parasurama? Are you Lord Indra, or possibly the infallible Visnu? To disguise yourself you have assumed the appearance of a brahmana, and using the might of your arms you now fight with me. Once I become angry, no one save Indra himself or the Pandava Arjuna can fight me. Vaisampayana said: Hearing Karna speak to him thus, Phalguna Arjuna replied, "I am not Dhanur Veda, O Karna, nor am I the powerful Parasurama. Quite simply, I am the best of fighting brahmanas and the most skillful in the use of weapons. By the instructions of my guru, I am expert in the Brahma weapon and in the device of Purandara Indra. I therefore stand here in battle to conquer you, O heroic warrior. Be resolved!" At these words Radheya Karna, the great chariot fighter, withdrew from the battle, having decided that the power of a brahmana could not be defeated. But at that very moment, O king, the two mighty warriors Salya and Vrkodara Bhima began to fight one another, both of them maddened with strength and hungry for victory. Like huge, enraged bull elephants they taunted one another. With fist colliding against fist, knee smashed against knee, they dragged each other around the fighting ring. Then, in the midst of their battle, Bhima seized Salya in his arms, lifted him high, and slammed him against the ground. The brahmanas broke into smiles. Having brought down powerful Salya, the mighty Bhimasena, best among men, astonished everyone, for he did not strike and kill his foe. With Salya now brought down and Karna hesitant, the ksatriyas grew doubtful and surrounded Bhimasena and said, "These bull-like brahmanas have done very well indeed! We should learn where they took birth and where they reside, for who has the power to oppose Karna in battle if he is not Parasurama or Drona or Krpa, the son of Saradvan? Who has the power to meet Duryodhana in battle but Krsna, the son of Devaki, or the fiery Phalguna Arjuna? Salya, king of the Madras, is the strongest of men. Who could fight him but the heroic Lord Baladeva or the Pandava Vrkodara Bhima? Let us forge a truce and so suspend fighting with these brahmanas. After we discover who they are, we shall fight again later." Carefully watching the activities of Bhima, Sri Krsna believed that he and Arjuna were the sons of Kunti. He therefore convinced all the warriors that Draupadi had indeed been fairly won, and thus restrained them from fighting on. The noble kings were experienced warriors, and on hearing Lord Krsna's remarks they desisted from battle and returned to their kingdoms in utter amazement. "The competition was dominated by brahmanas. The princess of Pancala now lives with the brahmanas, for they have chosen her." Thus spoke the kings who had gathered for the festival as they journeyed to their homes. Meanwhile, surrounded by brahmanas clad in deerskins, Bhimasena and Arjuna could hardly move. Those two heroes of mankind at last broke free of the pressing crowd, and while their enemies studied and stared at them, and as Draupadi faithfully followed them, they shone beautifully amid the tumultuous scene.

The Pandavas' mother knew only that her sons had gone out, as usual, to collect alms, and that they had not returned on time. She began to imagine all sorts of calamities that might have befallen them. "I pray that Dhrtarastra's sons have not discovered and killed them, for they are the best of the Kurus. "Could they have been waylaid by horrible Raksasas who possess mystical powers and never forgive an enemy? But the great soul Vyasa declared that my sons would be victorious. Could his conclusion be in error?" Filled with affection for her sons, Prtha thus worried over them, until late in the afternoon, when Jisnu Arjuna returned. Like the bright sun surrounded by clouds, he came in with brahmanas on all sides of him, and all of them kept the Absolute Truth before them.

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Sri Vaisampayana said: Prtha's two exalted sons, who were the finest of men, went back to the potter's workshop with the greatest of joy, and finding Prtha home, they called to her, joking about Draupadi, "We brought alms!" Kunti was inside the shop, and without looking at her sons, she called back, "All of you enjoy the alms together." Later, when she saw they had brought a young girl, she cried out, "Oh what a terrible thing I said!" Embarrassed and fearful of an irreligious act, Kunti took the very blissful Draupadi by the hand and went to see Yudhisthira and said, "Your two younger brothers delivered to me the young daughter of King Drupada, and being distracted, son, I said, as usual, `All of you enjoy the alms together!' O best of the Kurus, how will my statement not prove false? [For I cannot lie.] Yet how will sin not overtake the king of Pancala's sinless daughter?" Yudhisthira, a king of tremendous ability, thought over the matter for some time, and then, trying his best to encourage Kunti, the courageous Kuru said to Dhananjaya Arjuna, "You have won Draupadi, O Pandava, and it is you who will satisfy the princess. Now let the sacred fire be ignited. May the offerings be made, and you shall lawfully accept her hand." Arjuna said: Do not bestow upon me an irreligious deed, my king. What you propose is not the virtue that people seek. You, as the eldest brother, will marry first, and then the mighty-armed Bhima of inconceivable works. I come next, after me Nakula, and finally Madri's son Sahadeva. Vrkodara, the twins, this girl, and I, O king, are all your subordinates. It being thus, you must carefully consider the situation and then do what must be done to enhance our virtue and reputation. Your actions must also be pleasing to the king of Pancala. You may command us, for we are all prepared to obey you. Sri Vaisampayana said: All the Pandavas then looked over at the glorious Draupadi, who stood before them, and they all sat staring at each other, holding her within their hearts. Each of the Pandavas was a man of inmeasurable vigor, and as they went on looking at the maiden Krsna, a deep love arose in their hearts and forcefully took hold of their eyes and ears and all of their senses. The

creator of this world had designed the very attractive body of the Pancala princess, and all creatures were enchanted with her grace, for she was lovelier than other women. Yudhisthira understood that all the Pandavas were absorbed in thinking of the lovely form of Draupadi, and he remembered well all that their grandfather Dvaipayana Vyasa had told them about their future marriage. The king then told his brothers, "To avoid the serious danger of division among us, pure-hearted Draupadi will be a wife to all of us."

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Sri Vaisampayana said: The Pandavas pondered the instruction of their brother, Pandu's eldest son. Deep within their minds they meditated on the ultimate purpose and meaning of his decision, and thus those most able warriors simply sat in silence. Meanwhile, the Vrsni hero Lord Krsna, surmising the identity of the Kuru heroes, went with Lord Balarama to the potter's workshop to see those valiant men. Arriving there, Krsna and Balarama saw Yudhisthira, of wide, long arms, as he sat free of hatred and surrounded by his brothers, who were as bright as fire. Approaching Yudhisthira, the most distinguished of religious men, Lord Krsna, known as Vasudeva, affectionately pressed the feet of the rightful Kuru king, and said, "I am Krsna." Sri Balarama also touched Yudhisthira's feet, and the Kuru princes joyfully welcomed Krsna and Balarama. The two Yadu leaders also touched the feet of their aunt Kunti, the sister of their father. King Yudhisthira, who saw no one as his enemy, then asked Lord Krsna about His well-being, and revealing their own state of affairs, he inquired, "Dear Krsna, we have all been living in disguise. How did you know who we are?" Lord Krsna smiled and replied, "Fire, even when covered, is detected, O king. Who but the noble sons of Pandu, among all mankind, could perform such feats? Thank heaven all of you Pandavas were saved from that fire, and thank heaven the sinful son of Dhrtarastra, and his minister, could not accomplish their plan. May you all be blessed so that even in hiding you grow and prosper, shining like a steadily burning fire. None of the kings must know who you are, so we will go now back to our own camp." Granted His leave by the eldest Pandava, Sri Krsna, whose opulence is inexhaustible, departed quickly with His brother, Sri Baladeva.

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Sri Vaisampayana said: Dhrstadyumna, prince of Pancala, had followed Bhima and Arjuna as they returned to the potter's shop, and hiding his men all around, he sat undetected near the workshop. When night fell, Bhima, harasser of foes, Arjuna, and the mighty twins happily gave Yudhisthira the alms they had begged. Then in time, generous Kunti said to Drupada's daughter, "Now, sweet girl, take the first portion of our alms and offer it to the Supreme Lord,

and then give it in alms to a learned brahmana. And whoever in this neighborhood desires food, give some to them. Then quickly divide the remainder and keep half for the four brothers and me and you, and give the other half, good woman, to Bhima. He's that son of mine who looks like a maddened bull. That swarthy young man is built very strongly, and he's our hero, but he always eats a lot." The joy in the heart of the princess made her beauty shine, and accepting Kunti's words without the slightest doubt, the saintly young bride did exactly as instructed. And they all took their food. Then Sahadeva, the expert son of Madri, put down a ground covering of Kusa grass, and all the heroes spread out their deerskins on it and slept soundly on the earth. The men slept with their heads pointing toward the direction blessed by the sage Agastya. Kunti was in front of them, and Draupadi was across from their feet. The princess lay on the earth with the sons of Pandu, as if she were made into a pillow for their feet, but there was no unhappiness in her heart, nor did she think less of those princes, who were the foremost of the Kurus. As they lay there, talks arose among them, and the mighty heroes began to tell wondrous stories of armies and governments, of divine weapons, chariots, and elephants, of swords, clubs, and deadly axes. And as they told their stories, the prince of Pancala heard them, and his men saw how their princess Krsna lay there without any of her usual comforts. Dhrstadyuman, the king's son, was eager to tell his father, Drupada, in detail all that the Pandavas and their women had said and done that night, and he hurried back to the palace. The king of Pancala looked worried and upset, for he did not know the identity of the Pandavas, to whom he had given his beloved daughter. As soon as his son returned, the exalted monarch questioned him, "Where has my daughter Krsna gone, and who led her away? Is the princess now the property of a low-class man? Is she in the hands of an outcast? Or does she now serve a tax-paying merchant? Is a foot now stuck on my head? Has the royal garland fallen on the polluted ground where bodies are burned? Or has it been placed on a man of distinguished, kingly rank, or was it one of still higher rank, a brahmana? Or is it, my son, that a lowly left foot has been thrust on my head by the man who carried away Krsna? "Or may I yet dream that the son of Pandu lives, and that I am now united with the very best of men? Tell me in truth! Who is that man of great power who has now won the right to my daughter? "Oh, Vicitravirya was such a hero for the Kurus! Can it be that sons in his line have prevailed? Can it be that the youngest son of Prtha grabbed that bow today and struck down the target?"

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Sri Vaisampayana said: Then Prince Dhrstadyumna, the crown-jewel of Pancala, enthusiastically related to his father what had happened and who had taken Draupadi. "It was that youth with large, copper-colored eyes and deerskin dress, the one as handsome as the gods, who strung the finest bow and sent the target falling to the earth. And without becoming entangled, he quickly left, all the while being praised on all sides by the finest

brahmanas. There he strode like thunder-wielding Indra attended by all the gods and seers as he strides through the demon sons of Diti. "Draupadi held on to his trailing deerskin, and he looked like a mighty elephant followed by his jubilant mate. All the kings were livid with indignation, and they assailed him as he departed. But in the midst of those monarchs another man appeared, uprooted a large tree that stood firmly in the earth, and furiously drove off and chased those rows of kings just as Death pursues all that breathe. And as all the kings watched them, O king, those two extraordinary men, shining like the sun and moon, took our Krsna and departed, and they went outside the city to the workshop of a potter. "There I saw a woman sitting, and she resembled a fire's flame. I reason that she is their mother. Sitting near her were three powerful men who appeared to be of the same family, and they too shone like fire. "The two men arrived from the stadium, offered their respects at the woman's feet, and had Draupadi do the same. They immediately introduced Draupadi to the others, and then all the men went out to collect alms. As soon as they came back, Draupadi took the alms, made an offering to the Lord, and fed the brahmanas. With the remainder, she waited upon the older woman and the heroic men, serving them their meal, and then she ate. Then every one of them went to sleep, and Draupadi lay at their feet like their foot-pillow. Their bed was made of fine deerskins spread over darbha grass, and somehow it seemed appropriate for the occasion. "They began to narrate stories with voices as deep and strong as doomsday clouds. And how they told those wonderful stories! These were not the stories that merchants and common laboring men would have to tell, nor would brahmanas speak like those heroes. The way they talked about battle and war, they are undoubtedly prominent warriors, O king. "Clearly, our great hope will now be fulfilled for we hear that Prtha's sons were saved from the fire! The forceful way he strung the bow and struck the target, and the way they all speak to each other-- they are surely the Pandavas moving about in disguise." Thereupon King Drupada was overjoyed, and calling his royal priest, he sent this message, "We must know who you are, great souls, whether or not you are the sons of Pandu." Taking the king's words, the priest went and recited to the Pandavas the king's complete message just as he had spoken it and in the proper sequence, for the messenger understood the importance of sequence. "Most worthy ones, King Drupada, lord of this land, desires to know you, for having seen how one of you struck down the target, the king now sees no end to his happiness. ["The king says,] `please explain the lineage of your family and community. Place your foot on the heads of the envious and bring pleasure to this heart of mine and to the hearts of those who follow me, the king of Pancala.' "King Pandu was a beloved friend to King Drupada, and Drupada loved him like his very self. This was Drupada's desire: `If only my daughter could be the daughter-in-law of the Kaurava king!' O men of flawless form, the desire of King Drupada has ever stayed in his heart-- `Arjuna, with his long, wide arms, should accept my daughter in sacred marriage!' This was Drupada's heart." The priest spoke his message and stood humbly before them. Yudhisthira looked up at him and then ordered Bhima, who stood close by, "We must honor this person with footbath and gifts. He is the royal priest of King Drupada, and he is to be offered the highest honors." Bhima did exactly that, O king, and the priest accepted the honors in a noble fashion. When the brahmana was seated at his leasure, Yudhisthira said to him. "The Pancala king has released his daughter in accordance with his religious duty, and following his own desire. The

heroic King Drupada designated this princess as a royal gift, and he has honored his word. There is no need here for an investigation into our social class, our means of livelihood, or our family or lineage. Because he strung the bow and pierced the target in the midst of the earthly kings, a great soul fairly won this girl Draupadi, and she was properly entrusted to him. "Things being what they are, the king of the Pancalas should not lament and make himself miserable. You stated that King Drupada has long desired to marry his daughter to the son of Pandu, and his majesty's wish shall certainly come to pass. Dear brahmana, it is my considered judgement that no ordinary woman could hope to attain the beauty and grace of the king's daughter, and certainly no dull or weak man could possibly have strung the bow. And how could a man unschooled in weapons, or one of wretched birth, have struck down the target? Therefore, there is no reason for the Pancala king to grieve over his daughter. Nor is there any man on earth who can change the fact that the target was brought down." As Yudhisthira was thus speaking, another messenger came running from the Pancala king and announced that the feast was ready.

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The messenger said: On the occasion of his daugher's marriage, and in honor of the bridgegroom's party, a splendid meal has been arranged by King Drupada. All of you are urged to complete your religious duties and come for the feast, with Draupadi and without delay. These chariots, yoked with fine horses and adorned with gold lotuses, are worthy of kings. All of you should mount them and proceed to the home of the Pancala king. Sri Vaisampayana said: Placing the royal priest on the first one, the rightful leaders of the Kurus mounted those grand chariots and departed, and Kunti and Draupadi went with them. Hearing from his priest what Yudhisthira had said, King Drupada, hoping to learn the identity of the Kuru leaders, brought various gifts appropriate for all the social classes. Thus he collected fruits and other simple foods [preferred by the brahmanas], and beautifully woven garlands, shields, armor, and royal seats. For the farmers, there were gifts of cows, ropes, and other such implements. And he brought all the tools and materials used for the crafts and trades, with nothing left out. The king also collected all the necessary equipment for sports and recreation. [Still, Dhrstadyumna had indicated that they were probably warriors, and so the king especially prepared gifts suitable for warriors.] Thus, there were brilliant sets of armor for chariot horses, large swords, bright chariots of various styles, excellent bows, the best arrows, and lances and spears that were beautifully adorned with gold. There were javelins, explosives, battle-axes, all that is used in battle, and the most exquisitely wrought beds and chairs in plentiful variety. Saintly Kunti took Draupadi to the inner apartments of Drupada's palace, where the women resided, and there the ladies of the royal household honored the wife of Pandu without a trace of envy or reluctance. Meanwhile, the king, with his sons and ministers as well as the close friends of the family and all the royal attendents, got their first opportunity to see the Pandavas at close quarters. Observing their lionlike gait, their large eyes like those of a mighty bull, their

massive shoulders draped in deerskin, and their long arms, bulging like ruling serpents, the king and all his associates were filled with exceeding joy. The courageous brothers then took their seats in the finest chairs with exquisite foot rests. They accepted such royal opulence without hesitation, for the grand riches spread before them did not surprise or affect them, and the noblest of men calmly sat according to age. The male and female attendents and cooks, all in spotless uniforms, brought out all sorts of simple and elaborate foods, fit for kings and served in bowls and dishes of silver and gold. Then those heroes of men ate to their full satisfaction. With full trust in King Drupada, they relaxed in a most cheerful mood. Passing over all of the ornate and opulent gifts, they made straight for the collections of military articles, for they had come to earth to be warriors. Drupada, his son, and all the important ministers marked their behavior, and approaching the sons of Kunti, who were sons and grandsons of monarchs, they joyfully accorded them the highest honors.

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Sri Vaisampayana said: The brilliant king of Pancala then called for Yudhisthira, the son of a king, and formally welcomed him with the welcome offered to brahmanas. With a generous, open mind, he asked Kunti's shining son, "How can we know whether you are all warriors or brahmanas or qualified merchants or if you are born of working-class mothers? Or are you perfected mystics who wander in all directions, displaying your magical powers, descended now from heaven to meet my daughter Krsna? Sir, tell us the truth of this matter, for we are burdened by a heavy doubt. When our doubts are dispelled and we know you, will satisfaction then dwell in our minds? Does a good and noble lot await us, O fiery champion? Kindly speak the truth, for the truth, when spoken, shines beautifully among kings, more so than sacrifice or gifts, whereas falsehood clearly has no such appeal among noble men. I see that you are a true warrior, for you shine like the gods, and upon hearing your words, I shall certainly arrange a proper wedding. Yudhisthira Maharaja said: My dear king of Pancala, do not despair; rather, you should be pleased, for your cherished desire has certainly been fulfilled without any doubt. We are royalty, O king, the sons of the great soul Pandu. Know me to be the eldest son of Kunti, and those two are Bhima and Arjuna; it is they who won your daughter, O king, in the meeting of monarchs. Those are the twin sons of Madri, over there where Krsna is standing. Let the sorrow in your heart be dispelled, O best of kings, for we are ksatriyas, and your daughter is like a lotus plant that has gone from one clear lake to another. I am now telling you everything as it is Maharaja, for you, sir, are our guru and our greatest shelter. Sri Vaisampayana said: King Drupada was so deeply moved with joy that he could not even see what was in front of him, and although he wanted to respond properly to Yudhistira, he could not speak. With much effort, however, the fiery old warrior restrained his jubilation, and with the manners of a noble king, he replied in a befitting way. The righteous ruler then inquired as to how the Pandavas had fled from those who tried to murder them, and the eldest Pandava explained everything in the order that it happened.

Hearing the statements of Kunti's son, King Drupada condemned the leadership of Dhrtarastra, and he consoled and encouraged Yudhisthira. The eloquent Drupada then promised that he would strive to help the Pandavas regain their rightful kingdom. Then at the king's behest, Kunti, Draupadi, Bhimasena, Arjuna, and the twins, along with Yudhisthira, moved into the royal palace, and they began to live there, O king, well attended and honored by Drupada. When they had all rested and were refreshed, the king came to them with his sons and said, "On this very day, the Kuru prince should take my daughter's hand in sacred marriage. It is a holy day, and mighty-armed Arjuna should take the opportunity." King Yudhisthira, son of Dharma, then said to him, "It is I who am first to accept a wife, O king, [being the eldest brother]." King Drupada said: Then you, sir, being a hero, may take my daughter's hand in sacred marriage, or whomever you designate as the proper one for Krsna. Yudhisthira said: Draupadi will be the queen of all of us, for that is what our mother has decreed, O king. I am unmarried at present, and so is Pandava Bhimasena. Arjuna has won your daughter, who is like a jewel, and the agreement in our family, O king, is that a jewel will be shared equally. O best of rulers, we have no desire to renounce our pact. By our religious principles, Krsna will be queen to all of us. So let her take the hand of each of us, in order, before the ritual fire. King Drupada said: My dear Kuru prince, it is ordained that one king may accept many queens, but many kings have never been authorized to marry a single queen. You are a most decent and religious man, Kaunteya, and you should not perform an irreligious act that violates the Vedas, as well as common morality. Why is your mind set like that? Yudhisthira said: Virtue can be subtle, Maharaja, and we do not always understand where it will lead us. But with firm conviction, we follow, step by step, the path of our venerable predecessors and superiors. I have never spoken a lie, nor does my mind dwell in the irreligious. I have simply repeated to you what my venerable mother has said, and what is my own conviction. This is indeed in accord with dharma, O king, and you should accept it without analyzing it any further. Your majesty, you should have no doubt in this matter. King Drupada said: You, your mother, and my son Dhrstadyumna should discuss what is to be done, and whatever you all decide, we shall carry it out tomorrow morning. Sri Vaisampayana said: All of them then met together and began to discuss, O Bharata, when suddenly, Dvaipayana Vyasa happened to arrive.

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Sri Vaisampayana said: Seeing the arrival of holy Vyasa, all the Pandavas and the illustrious Pancala king rose to meet and honor him. He greeted them in turn, inquired about their health and happiness, and at last the great-minded one sat down in a shining golden seat. With the permission of Srila Vyasa, all those illustrious people sat down in very costly seats. After a moment, King Drupada Parsata asked the great soul, in a kind and gentle voice, about his daughter Draupadi: "How can one woman accept many men and not violate our religious law? My lord, explain all this to us, as it is." Srila Vyasa said: It appears to be a violation, indeed almost a mockery, of the religious law, an act incompatible with the Vedas, as well as common morality. I want to hear everyone's view. King Drupada said: I feel that this act is irreligion, for it contradicts the holy scriptures and traditional morality. One woman does not become the wife of many men, O best of brahmanas. Nor was this custom of polyandry ever practiced by our forefathers, who were great and learned souls. Thus it cannot be sanatana-dharma, the eternal law of God. That is why I cannot be convinced about this procedure, for to me its virtue and authority are covered with doubt. Dhrstadyumna said: O noble twice-born, how can an older brother who follows the spiritual path act in such an aggressive manner with the wife of his younger brother? O brahmana rich in austerity, however subtle or intangible religion may be, we do not understand how it can possibly lead to such a conclusion. Simply by one's own determination one cannot turn irreligion into religion. Therefore, I am not convinced that people of our culture should commit such an act. In no way should Draupadi become the queen of five men. Yudhisthira said: My voice has never uttered a lie, nor does my mind dwell on irreligion, yet still my mind favors this course, for it is not at all irreligion. Most virtuous sage, in the Puranas authorities say that a brahmana lady named Jatila, in the line of Gautama, had intercourse with seven sages. You know best what is the law, and certainly the order of a guru is law. And of all gurus, the highest guru is a saintly mother. It was our mother who said, thinking we had brought alms, "Whatever you have brought you must all enjoy equally." Therefore I consider our decision to be dharma, the path of virtue. Kunti Devi said: Yudhisthira always treads the path of righteousness, and it is just as he said. I have an acute fear of untruth, so how can I be saved from speaking falsely? Srila Vyasa said: You shall be saved from untruth, good woman, for this is in obedience to the eternal law of God. I shall not speak now to everyone, but rather I shall explain to you privately, O Pancala king, how this unusual religious duty was ordained, and why it is accepted as being in accord with the eternal law of God, for just as Kaunteya stated, this is indeed a moral act, without doubt. Sri Vaisampayana said: The divine incarnation Vyasa then got up, and taking the king's hand, went with him to the king's quarters. The Pandavas, Kunti, and Dhrstadyumna Parsata did not know what to think, and they waited anxiously for both of them to return. Meanwhile, Dvaipayana Vyasa explained

to the king, who was a great soul, exactly why it was permitted by religious law that a single wife have many husbands.

ADI PARVA - CHAPTER 189

Srila Vyasa said: Once in the past, in the sacred forest of Naimisaranya, the gods dedicated themselves to the performance of sacrifice. Yama the lord of death, who was born of the Sun, took the task of rejuvenating selected animals by offering them in the sacred fire. After Yama was duly initiated into the rite, O king, he did not bring death to a single creature, for he was busy in yhat religious function. Thereupon living beings became numerous for the effects of time were not working and no one died. Thus Lord Indra, Varuna, Kuvera, the Sadhyas, Rudras, Vasus, Asvins, and other gods with similar status all went to see the director of the cosmos, the Prajapati. As a united committee they said to the guru of the worlds, "There is acute danger arising from the unchecked increase of human beings. Worried by that danger and desiring a happy resolution, we have come to you, sir, for help." Brahma said: All of you are immortal gods; what danger is there to you have from the human beings? You should not fear what might happen in the society of mortal men. The gods replied: But the mortals have become immortals; there is no longer any distinction. It is precisely this lack of distinction that worries us, and we have come here to request that such a distinction be reinstated. Brahma said: Yama is busily engaged in the sacrifice, and therefore human beings are not dying. Now he is concentrating on one service, but as soon as he finishes those duties deadly time will again act on human beings. Because you gods have engaged him in spiritual work, he has grown mighty by your strength, and with that personal strength he will again put limits on the lives of human beings, for his strength will be fierce among men. Srila Vyasa said: After hearing this instruction from their senior god, the delegation returned to where all the gods were engaged, seated in assembly, sacrificing with great power. There in the Bhagirathi Ganges they saw a [golden] lotus. Upon seeing it, they were all surprised, and the hero among them, Indra, went to where the Ganges forever begins her earthly trek, and there he saw a woman who was as dazzling as fire. The woman was crying and begging for water. She had gone into the Ganges and stood in the river's waters. Her teardrops fell into the sacred water, and each became a golden lotus. Witnessing this wonder, thunderbolt-wielding Indra came close and asked the woman, "Who are you? Why are you crying? And how do your teardrops turn into golden lotuses? If you would, please tell me as it is. The woman said:

You will know, Indra, who I really am and why I am crying, having lost my good fortune. Come, O king, I shall lead the way, and you will see for whose sake I cry. Srila Vyasa said: Indra followed her as she led the way, and he saw nearby on the top of King Mountain a beautiful and tender boy sitting on a throne, surrounded by young female companions and playing with dice. Indra, king of gods, said to him, "Know that this universe is mine, for the world is under my control. I am the lord." Indra spoke with anger, seeing the boy completely distracted with his dice. The boy, who was also a god, simply laughed and then slowly lifted his eyes toward Indra. As soon as the boy glanced at him, the king of gods was paralyzed and stood as stiff as a tree trunk. When the boy was finished with his game, he said to the weeping goddess, "Bring him close to me, and we shall see that pride does not again overwhelm him." The moment Indra was touched by the goddess, all his limbs were loosened and he fell to the ground. The fiercely potent boy then said to him, "Do not ever act like this again, Indra, under any circumstances. Now open this great mountain king, for your strength and prowess are immeasurable, and having uncovered it, enter into its middle, where there are others like you, luminous as the sun." Rolling back the peak of that great mountain, Indra saw four others with splendor equal to his own. Gazing upon them, he grieved and said, "Will I too become like them?" Thereupon the mountain god, who was an expansion of Siva, angrily opened wide his eyes and addressed Indra, who stood with thunderbolt in hand, "Enter this cave, Indra, for despite all your sacrifices, like a child you have insulted me." When the king of gods was thus addressed by the powerful lord, he trembled all over with trepidation, for his limbs had gone limp as if he were a banyan leaf fluttering in the wind on the peak of the mountain king. With a face full of modesty and hands folded in prayer, and trembling at the god's sudden speech, he too spoke out to the fierce one of many forms, "My lord, may you find today an end to this-- some way out!" Wielding a frightening bow and laughing, the lord said, "Those who behave liker that find no escape. These others will be in front of you, so enter deep into the cave and lie down there. There will be an end to this for all of you, undoubtedly, for you will be forced to enter a human womb, and in a human birth you will perform awesome deeds and cause the destruction of many men. And you will come again to the planet of Indra, which you previously achieved by your most glorious deeds. All that I have spoken will come to pass, and many other things as well. The former Indras said: We shall go from the planets of the gods to the planet of man, where by the will of Providence there is little freedom for the soul. But at least may the gods themselves place us in our mothers. Specifically, we pray to be begotten by the lord of justice, by the wind, by the present Indra, and by the twin Asvins. Sri Vyasa said: Hearing these words, Lord Indra again spoke to the foremost of gods, saying, "You desire that we Indras go to the earth to accomplish a mission there, but with my own potency I can beget and empower another person who will serve as the fifth in this mission."

The lord of fierce bow accepted their appeal and granted their wish, and from his noble nature he arranged for a single woman, an expansion of the goddess of fortune, whom all the world desires, to be their wife during their sojourn in the world of man. Thereupon, that god went with the five Indras to see the Supreme Lord Narayana, whom all beings serve, and when the Lord had authorized all these arrangements the five appeared on the earth. Then Lord Hari expanded His potency and appeared in two manifestations of the Personality of Godhead, who is the Lord of the creator, Brahma. The Lord appeared in a white form as Baladeva, and in a darkish form as Krsna. The mothers of these incarnations were Rohini and Devaki of the Yadu dynasty, whose members were incarnating on the earth. [According to some commentaries,] Lord Hari plucked out two hairs, one white and the other black, and said, "Let these two hairs enter into the family of the Yadus, in the wombs of two women, Rohini and Devaki." One of the two hairs became Balarama, and the second became Krsna, Kesava. Those Indras who had formerly been imprisoned in the cave of the topmost mountain appeared in this world as the powerful Pandavas, and the empowered portion of the most recent Indra appeared as the Pandava Arjuna. Thus, O king, those who have now taken birth as the Pandavas were all formerly rulers of the universe, for they all held the post of Indra. And the expansion of the goddess of fortune who was formerly designated to be their wife is the divinely beautiful Draupadi. How could a woman, at the end of a rite, arise from the face of the earth, shining like the sun and moon, with her excellent fragrance wafting for miles, except by the mystic power of God? To please you, king, I give you a most wonderful boon: see now with divine eyes the sons of Kunti, endowed with the celestial bodies of their former life, which they achieved by their piety. Sri Vaisampayana said: Thereupon Srila Vyasa, the pure sage whose works are most magnanimous, with his ascetic strength awarded divine vision to the king, who then saw all the sons of Pandu exactly as they appeared in their former bodies. The king saw the five youths in their celestial forms as rulers of the cosmos, with golden helmets and garlands, the color of fire and sun, broad-chested, beautiful of form, with ornaments crowning their heads. There was not a particle of dust on their celestial robes, which were woven of gold, and the Indras shone exceedingly with most valuable necklaces and garlands. Endowed with all good qualities, they were like the expansions of Siva himself, or like the heavenly Vasus and Adityas. Beholding the handsome forms of those who had been Indra, King Drupada was pleased and astonished. And by the influence of the imeasureable potency of the Lord, the king saw a lovely and excellent expansion of the goddess of fortune, matching the five youths in her beauty, potency, and fame, and destined to be their wife. Seeing that great wonder, he held the feet of Satyavati's son, and with a blissful mind said to the sage, "Great sage, coming from one as exalted as you, this vision is not surprising or incredible." Srila Vyasa said: In the forest of ascetics there was a girl born of an exalted sage, but that girl, though chaste and beautiful, could not find a proper husband to protect her. She then satisfied Lord Siva with her fierce austerities, and the lord, being pleased, said to her, "Choose what you want." Thus addressed, the girl spoke to the god, who was ready and able to grant her wish, "I want a husband who is endowed with all good qualities," she replied, and she said it again and again. Lord Siva was pleased with the innocent and religious girl, and the lord gave the boon to her, saying, "You will have five excellent husbands."

Begging the lord for mercy, she again addressed him, "I should receive from you just one qualified husband." Delighted with the young lady, the god of gods again spoke to her in a pleasant tone, "Five times you said, `give me a husband,' and I in turn shall do just that, good woman. Five is what you shall get, and may God bless you. Everything will take place when you proceed to your next body." And so, Drupada, she took birth as your daughter, a girl as lovely as the gods. Draupadi is destined to be the wife of five men, and there will be no sin or blame on her, for her mind will always be pure. An expansion of the goddess of fortune has come down from heaven and taken birth in a great sacrifice just to marry the Pandavas. Having performed the most frightening austerities, she has now become your daughter. She is a true goddess, that lovely girl, for she is meant for the pleasure of God, as are the Pandavas. By her own deeds she has become the single wife of five men; on the other hand, the creator has sent her to earth to marry the Pandavas, who are the Lord's pure devotees. Now that you have heard this, King Drupada, you should do the needful.

TRANSLATION Illusory stories opposed to the conclusions of Krsna consciousness concern the destruction of the Yadu dynasty, Krsna's disappearance, the story that Krsna and Balarama arise from a black hair and a white hair of Ksirodakasayi Visnu, and the story about the kidnapping of the queens. Sri Caitanya Mahaprabhu explained to Sanatana Gosvami the proper conclusions of these stories. PURPORT Due to envy, many asuras describe Krsna to be like a black crow or an incarnation of a hair. Sri Caitanya Mahaprabhu told Sanatana Gosvami how to counteract all these asuric explanations of Krsna. The word Kaka means crow, and kesa means hair. The asuras describe Krsna as incarnation of a crow, an incarnation of a sudra (a blackish tribe) and an incarnation of a hair, not knowing that the word kesa means ka-isa and that ka means Lord Brahma and isa means Lord. Thus Krsna is the Lord of Lord Brahma. Some of Lord Krsna's pastimes are mentioned in the Mahabharata as mausala-lila. These include the stories of the destruction of the Yadu dynasty, Krsna's disappearance, His being pierced by a hunter's arrow, the story of Krsna's being an incarnation of a piece of hair (kesaavatara) as well as mahisi-harana, the kidnapping of Krsna's queens. Actually these are not factual but are related for the bewilderment of the asuras who want to prove that Krsna is an ordinary human being. They are false in the sense that these pastimes are not eternal, nor are they transcendental or spiritual. There are many people who are by nature averse to the supremacy of the Supreme Personality of Godhead, Visnu. Such people are called asuras. They have mistaken ideas about Krsna. As stated in Bhagavad-gita, the asuras are given a chance to forget Krsna more and more, birth after birth. Thus they make their appearance in a family of asuras and continue this process, being kept in bewilderment about Krsna. Asuras in the dress of sannyasis even explain Bhagavad-gita and Srimad Bhagavatam in different ways according to their own imaginations. Thus they continue to remain asuras birth after birth. As far as the kesa-avatara (incarnation of hair) is concerned, it is mentioned in SrimadBhagavatam (2.7.26).The Visnu Purana also states: ujjaharatmanah kesau sita-krsnau mahabala. Similarly, in the Mahabharata: sa capi kesau harir uccakarta

ekam suklam aparam capi krsnam tau capi kesavav isatam yadunam kule striyau rohinim devakim ca tayor eko balabhadro babhuva yo `sau svetas tasya devasya kesah krsno dvitiyah kesavah sambabhuva kesah yo `sau varnatah krsna uktah Thus in Srimad-Bhagavatam, Visnu Purana and Mahabharata there are references to Krsna and Balarama being incarnations of a black hair and a white hair. It is stated that Lord Visnu snatched two hairs--one white and one black--from His head. These two hairs entered the wombs of Rohini and Devaki, members of the Yadu dynasty. Balarama was born from Rohini, and Krsna was born of Devaki. Thus Balarama appeared from the first hair, and Krsna appeared from the second hair. It was also foretold that all the asuras, who are enemies of the demigods, would be cut down by Lord Visnu by His white and black plenary expansions and that the Supreme Personality of Godhead would appear and perform wonderful activities. In this connection, one should see Laghu-bhagavatamrta, the chapter called Krsnamrta, verses 156-164. Srila Rupa Gosvami has refuted this argument about the hair incarnation, and his refutation is supported by Sri Baladeva Visyabhusana's commentaries. This matter is further discussed in the Krsna-sandarbha (29) and in the commentary known as Sarva-samvadini, by Srila Jiva Gosvami. In our reading of the Mahabharata, the word udbabarha is used instead of uccakarta. Thus the key phrase "sa capi kesau harir udbabarha," normally translated: "And that very Hari then pulled out two hairs. ", may be understood as follows: As explained, kesa means ka-isa and that ka means Lord Brahma and isa means Lord. Thus Krsna is the Lord of Lord Brahma. ud-babarha is a combination of the prefix ud and babarha which is the past tense of three verbs: \'c3brh: to be thick, grow great or strong; \'c3barh: to speak; to hurt; to give or cover; to speak; to shine; \'c3brh: to tear, pluck, root up. The meanings of ud are: up, upwards; upon, on; over above; out, out of, from, off, away from, apart. Thus, taking the sense of babarha from the first root brh, we find that Lord Hari manifested in a greater form, as the original Personality of Godhead Krsna, with His brother Balarama. If we derive babarha from the root barh, the verse indicates that Lord Visnu expanded Himself, as in a normal incarnation, and thus appeared as Vasudeva and Sankarsana, the plenary portions of Narayana who appeared within Lords Krsna and Balarama to perform the killing of demons, etc. It is explained in this regard by the Vaisnava acaryas, and emphasized by Srila Prabhupada, that although the Lord appeared in His supreme and original form of Krsna, the Lord's pastimes as a Yadu prince, and those in which He killed the demons, were performed by the Lord's plenary expansion as Vasudeva. Similarly Lord Balarama performed such princely pastimes in His expansion as Sankarsana. And if we take the word babarha in the third sense, that of plucking out two hairs, we may then refer to the comments of the great Vaisnava teachers, as mentioned above. In any case, as clearly mentioned in the Bhagavad-gita, the philosophical essence of the Mahabharata, this transcendental science must be heard from the lips of the pure devotees in

disciplic succession, those like Arjuna who are completely devoted to the Lord. These points are elaborately explained in the Bhagavad-gita, by the Lord Himself. The authority of Sri Krsna has been clearly enunciated in the Adi Parva of the Mahabharata, and the great soul Bhisma will emphatically reiterate the glories of Lord Sri Krsna in the next section, the Sabha Parva, during the episode with Sisupala at Yudhisthira's Raja-suya rite.

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King Drupada said: It was only because I had not heard these words from you, Maharsi, that I first endeavored to do things in a certain way. What is ordained by Providence cannot be avoided, and that alone is the relevant rule here. The knot tied by destiny is never to be undone, and nothing will be accomplished by our own effort if we strive against the will of the Supreme. Arrangements were made for a single bridegroom, but the preparations are quite suitable for many. Previously, Krsna requested the lord several times to give her a husband, and he pronounced her blessing in the same way, for the lord surely knows what is best here. If Lord Siva, with his superior knowledge, has personally established what is right and wrong in this case, then there is no offense on my part. Let these boys take her hand in sacred marriage, as they wish, for Draupadi is clearly destined for them. Sri Vaisampayana said: Then the exalted Vyasa said to Yudhisthira, the king of righteousness, "Today is a holy day, Pandava, for the moon has reached its conjunction with Pausya. Therefore on this very day you should be the first to take the hand of Krsna." At this, King Drupada and his son gathered all kinds of wealth to present to the bridegroom's party, and he arranged to bring his daughter, after she had bathed and adorned herself with many jewels. Then all the close friends of the family, and the ministers and advisers, came in joyful spirits to see the wedding, and so did the important brahmanas and city dwellers. The king's palace was beautified by brahmanas who came for charity, and lotus blossoms were scattered about to adorn the festival grounds. The palace shone with an abundance of most valuable gems, like the sky with its hosts of pure white stars. Then the sons of the Kaurava king, dressed in priceless garments, with earrings and other jeweled ornaments, and cooled by costly sandalwood paste, were duly annointed in the ritual ablutions, and they performed all the rites that invoke solid blessings at the time of marrige. In proper order, in the ritual way, and accompanied by the royal priest Dhaumya, who shone with the splendor of fire, the Pandavas entered the great hall like mighty, jubilant bulls entering their pleasure pastures. Kindling the sacred fire and offering oblations, when it blazed with the potent Vedic mantras Dhaumya, a master of the Vedic science, brought Yudhisthira forward and joined him in wedlock to Draupadi, with all the proper mantras. Husband and wife held each other's hands, and with his masterful comprehension of Vedic rite Dhaumya led them around the sacrificial fire. Then bidding farewell to Yudhisthira, who was so brilliant in battle, the priest departed from the royal palace. In order of age, and one day after another, each royal prince took the hand of that excellant woman who had assumed a form of supreme beauty. All the princes were maharatha warriors

who spread the glory of the Kuru dynasty, and each one married Draupadi. The holy sage Vyasa spoke of the wonderful superhuman splendor of the occasion, for as each day passed, thin-waisted Krsna with her great spiritual influence again became a virgin. When the wedding was done, Drupada gave many sorts of valuable treasures to the grand warriors, including a hundred chariots that were all ornamented in gold and yoked to four horses with golden bridles. Similarly, he presented them one hundred red-spotted elephants, who stood like one hundred gold-peaked mountains, and a hundred exquisite young handmaids, bedecked in the most costly garments, ornaments, and garlands. As the sacred fire witnessed, King Drupada gave to each Pandava vast amounts of wealth, with extremely valuable garments and ornaments befitting their prowess. When the wedding ceremonies were finally completed, the Pandavas graciously took the huge fortune, which was heavy in gems, and those mighty warriors equal to Indra relaxed and enjoyed themselves in the capital city of the Pancala king.

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Sri Vaisampayana said: Having united with the Pandavas, Drupada feared nothing, not even the gods. The women of noble Drupada then approached Kunti, told her their names, and touched her feet with their heads. Dressed in linen, with the auspicious marriage thread tied about her, Draupai too paid obeisances to her mother-in-law and stood bowed with folded hands. Draupadi was endowed with beauty and the marks of nobility, and her character and conduct were ideal. Prtha knew this and with love she spoke words of blessing to her daughter-in-law. "As Indrani abides in Indra, as Svaha in the lord of fire, as Rohini in the Moon, as the chaste Damayanti in Nala, as Bhadra in Vaisravana, as Arundhati in Vasistha, and as the Goddess of Fortune ever resides in Lord Narayana, so may you abide in your men, and they will maintain you. May you give birth to healthy, heroic sons who fill your heart with joy. May good fortune be yours, and all the comforts of life, and having married before the sacred fire, may you ever honor your vow. "May endless years be yours, as you honor even the uninvited guests, and the saintly, the young, the elderly, and the teachers, according to propriety and the religious law. Following your virtue-loving king, may you be annointed queen of the nations, headed by Kuru and Jangala, and of their cities. When with their valor your mighty lords have conquered the earth, make of her a joyous offering to the brahmanas, with great sacrifices like the Asvamedha. Kind lady, may you obtain all the fine treasures of the earth and live happily, noble woman, for one hundred autumns. As I rejoice with you today, for you are a new bride dressed in linen, so shall I rejoice with you again when you bear a son filled with good qualities." Thereupon Lord Krsna sent the newly wed Pandavas beautiful varieties of pearls, diamonds, and ornaments of pure gold. Lord Krsna, known as Madhava, also sent costly clothes from many countries, and blankets, deerskins, and jewels. All these were pleasing to the touch and of the purest quality. He sent large beds and seats of all varieties, grand vehicles in different styles, and vessels by the hundreds, inlaid with diamonds and cat's-eye gems. Krsna also sent them thousands of lovely young meticulous female attendents, beautifully adorned and from many countries, and obedient, good-natured elephants, celestial horses with fine ornaments, and wonderfully responsive chariots that were decorated with shining gold cloth. Lord Krsna

Madhusudana, the immeasureable Soul of the universe, also dispatched unworked gold bricks by the millions. Dharmaraja, Yudhisthira, accepted all these gifts with the greatest of joy, and his only motive was to please his Lord Krsna, who is known as Govinda, the supreme source of pleasure for the senses of all living beings.

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Sri Vaisampayana said: Spies and agents brought news to the world leaders that the Pandavas were not dead, and it was they who had won splendid Draupadi as their wife. It was the great soul Arjuna, a most glorious fighter with his mighty bow and arrows, who had strung the impossible bow and pierced the difficult target. And the mighty one who had lifted up Salya, king of Madra, and spun him around, and who had terrified the men by angrily brandishing a tree in the arena--there was no more confusion whatsoever about the identity of that great soul, for he was Bhimasena, of the awesome touch, who brings down whole divisions and armies of enemies. Hearing that the sons of King Pandu had done all this disguised as brahmanas, the rulers of mankind were wonderstruck. The kings of the world had formerly heard that Kunti and her sons had burned to death in a house of lac, and now they felt as if the Pandavas had risen from the dead. Cursing and reviling Bhisma and the Kuru king, Dhrtarastra, for the most cruel act, which was in fact perpetrated by Purocana under the direction of Duryodhana, the kings dispersed at the conclusion of the svayamvara festival knowing that it was the Pandavas in disguise whom Krsna had chosen. Now King Duryodhana was discouraged, and he returned to his home with his brothers, and Asvatthama, Sakuni, Karna, and Krpa, having seen Draupadi select as her husband Arjuna, who was known for his pure white stallions. Duhsasana was ashamed at this setback for the Pandavas' enemies, and in a soft whisper he said to Duryodhana, "If Arjuna had not disguised himself as a brahmana, he never would have won Draupadi. Actually, king, no one knew that he was Dhananjaya Arjuna. My opinion is that the will of God is supreme, and the efforts of men are of no avail. Our manly strength is useless, dear brother, for the Pandavas have stolen the prize." Thus conversing, and rebuking Purocana, they entered the city of Hastinapura in confused and dejected spirits. Seeing how the mighty sons of Prtha had escaped the raging fire and were now allied with Drupada, the Kuru princes were deeply afraid of retaliation, for they had failed in their sinister plot. They also worried over Dhrstadyumna, who was born to kill Drona, and Sikhandi, who was bent on slaying Bhisma, and the other sons of Drupada, for all these warriors were masters of war. Vidura Ksatta was pleased and amazed upon hearing that Draupadi had chosen the Pandavas, O king, and that the sons of Dhrtarastra had returned embarrassed, their pride broken. He said to his eldest brother, Dhrtarastra, "By God's grace the Kuru dynasty is expanding." Hearing the news from Vidura, Dhrtarastra, the son of Vicitravirya, was filled with joy, O Bharata, and he cried out, "Thank heaven! Thank heaven!" for the blind king, who was said to have an eye of wisdom, mistakenly assumed that young Draupadi had chosen his eldest son, Duryodhana. Dhrtarastra then ordered a wealth of ornaments to be given to Draupadi and sent word to his son Duryodhana, "Let my new daughter-in-law Krsna be brought here at once!"

At this point, Vidura explained that Draupadi had actually chosen the Pandavas, and that all those heroes had survived the fire and were healthy; moreover, now that Drupada had honored and welcomed them into his family, they had acquired many powerful alliances. Dhrtarastra said: As much as Pandu loved his sons, so do I love them and more. My pleasure has now increased, Vidura, and the Kurus have prospered more than I had imagined, for the heroic Pandavas are alive and healthy and they have acquired important friends. Indeed what king deprived of his opulence and seeking prosperity would not be eager to approach Drupada and his associates and secure their friendship. Sri Vaisampayana said: When Dhrtarastra was speaking in this way, Vidura replied, "O king, may you always see things this way, for a hundred autumns." Thereupon Duryodhana and Karna Radheya came to see Dhrtarastra, O king, and they said to him, "We are not able to speak to you in the presence of Vidura. We will speak to you in private. What does he want with you? Father, do you think the success of your rivals is your own? You praise them highly in the presence of Vidura, O noble man, when our real duty is quite different. You, my faultless king, will act now in a different way, for we must constantly cut down their strength. The time has come for all of us to seriously plan what we wish to do, so that they do not swallow us whole with our children, armies, and friends."

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Dhrtarastra said: I too am worried about this, just as all of you are, but I do not wish to reveal my real feelings to Vidura, and so in his company I especially praise the good qualities of the Pandavas so that Vidura does not discern my purpose by my words and expression. Duryodhana, tell me where you think we stand now, and Karna, you also tell me how you see the present situation. Duryodhana said: At this point, we must employ expert and trustworthy brahmanas to divide the sons of Kunti from the sons of Madri. Or perhaps we can use huge amounts of wealth to entice King Drupada, his sons, and all his ministers and then tell them, "You must all renounce King Yudhisthira Kaunteya." Or they might convince the Pandavas to make their permanent home right there in the kingdom of Drupada. They would have to explain to each of the Pandavas the disadvantages of their living here, so that the Pandavas themselves will make up their minds to separate from us. Or perhaps some very clever men who are expert in such affairs should divide the Pandavas by manipulating their affections, or else they must cause Krsna to stand up against them. That should be an easy job, since she has to deal with so many of them. Or they may sew the seeds of conflict in the Pandavas against Draupadi and then cut her off from them. Another point is that some expert men must secretly arrange Bhimasena's death, O king, for he is definitely the strongest of them all. When he is cut down, O king, so will their daring and vigor and stamina be cut down. They will no more struggle for their kingdom, since he is their foundation and shelter.

Arjuna is invincible in battle as long as Bhima guards him from behind, but without him Arjuna is not even one fourth the man in battle that Karna is. Knowing their great weakness without Bhima and recognizing that we are strong, they shall perish with little resistence in his absence. When the Pandavas come here, if they agree to be ruled by our command then we shall move forward and crush them with full faith in our plan. Or we can always arrange beautiful, maddening women to seduce them, one by one, and Draupadi will surely give up her affection for them. Or let us send Karna Radheya to bring them here, and we shall arrange for professional criminals we can trust to kill them on the way. Anyway, whichever of these methods you consider to be free of flaws, set it into motion at once, before time runs out. As long as Drupada, that bull of a king, has not developed full trust in them, only so long are these plans possible to carry out, but once Drupada's alliance with them is firmly in place, these plans will be impossible to execute. That is my opinion, father, which procedes from the conviction that we are to curb down the Pandavas. What do you think, Radheya? Is my opinion right or wrong?

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Karna Radheya said: Duryodhana, I feel that your thinking on this matter is not accurate. O Kuru prince, the Pandavas cannot be subdued by the means you propose. In the past you have attempted to subdue them through subtle plots, my hero, but you could not overcome them. They were living right here with you, O king, like children or little birds without wings, and it was impossible to stop them. Now they have grown their wings, for they have allies and they have risen up to strength and prosperity, and in all ways they have matured. You cannot deal with the sons of Kunti by such means as you propose. This is my view, O unfailing one. They seem to embody the will of Providence, and it is impossible to entangle them in vice; moreover they are on their guard now, and are yearning to get back their ancestral kingdom. It is impossible to create division among them; they all love a single wife, and they will not be separated from her. Nor can Draupadi be separated from them by the work of outsiders. Why, she chose them when they were in a miserable condition, and what to speak of now, when they have ended their troubles! It is a desireable quality for women to be maintained and protected by many men. Draupadi has attained such a status, and she will not be easily separated from her husbands. King Drupada is a religious man of noble character; he is not the type of king who is mad after wealth. I am certain he would not renounce the Kaunteyas even in return for gifts of kingdoms. His son is just as noble as the father, and he is very attached to the Pandavas. Therefore I conclude that in no way can we handle the Pandavas through such means. O best of men, this is what we can actually do now: as long as the Pandavas have not yet spread their roots, O king, we must directly attack them. May you approve and be pleased with a plan that depends on valor, [and not trickery]. As long as our side is strong and the side of Pancala much smaller, we should sieze the moment to attack them! There is nothing more for you to analyze. Now while they still do not have an abundance of vehicles and mounts, or a large number of friends, O godly son of Gandhari, march on them at once! It is now, while the

King of Pancala and his powerful sons cannot even imagine such an enterprise, that you must make war! And especially now that Sri Krsna has not yet come, leading the war machine of the Yadu dynasty to rescue the kingdom of the Pandavas, you must at once go to war! For the Pandavas' sake, O king, Krsna is prepared to sacrifice vast amounts of wealth, varieties of enjoyment, and his entire kingdom. It is by the use of force that the great soul Bharata gained the earth, and it is through the employment of force that Indra conquered the three worlds. People praise a warrior's prowess, my king, for to use power courageously is the duty of heroes, noble king. We ourselves, with our four-fold armies, O king, shall harass Drupada and then quickly capture the Pandavas and bring them here. No sweet words, no gifts or brides, and no ploys to divide and conquer will ever be successful in controlling the Pandavas. Therefore we must conquer them by courage and strength! When you have conquered them with your courage, you will enjoy every land on the face of the earth. I do not see any other means to carry out this task, O lord of the people. Sri Vaisampayana said: Hearing these words of Karna Radheya, the powerful Dhrtarastra thanked him, and after a moment he said, "O son of the suta, it is fitting that you, being a great-minded man and a master of weapons, have spoken such words, which are full of the vigor of combat. But it is best that Bhisma and Drona and Vidura, and you two men, together decide the wisest plan, the one that will bring us a happy ending." Then the famous Dhrtarastra brought all these advisers, O king, and they began to deliberate.

ADI PARVA - CHAPTER 195

Bhisma said: Under no circumstances can I condone a war with the sons of Pandu, for as much as I care about Dhrtarastra, I care that much for Pandu and his family, without a doubt. I have the same feelings for Kunti's sons as I do for the sons of Gandhari, and it is my duty to protect them-- as much as it is your duty, Dhrtarastra. And as I am responsible for the well-being of the Pandavas, so is King Dhrtarastra, and so are you Duryodhana, and all the other Kurus. Indeed, all the citizens should be concerned to help and care for them. This being the case, I find no pleasure in making war with them. Let us rather make peace with those heroes, and let us give them their land at once, for this kingdom is theirs to rule; it is the kingdom of their own father and of their forefathers, who were the greatest of the Kurus. Duryodhana, my son, just as you see this kingdom as the land of your fathers, so do the Pandavas see it. If the austere Pandavas have not really inherited the kingdom, then how does it belong to you, or to any Bharata? If you have gotten the kingdom fairly, noble Bharata, then surely they have gotten it before you, in my opinion. We must act with kindness and give them half the kingdom, for that is certainly in the interest of all the people. If we do otherwise, it will not be for our good, and you will inherit utter infamy without doubt. You must guard your reputation, for a good reputation is surely

the greatest power. It is said that when a man's reputation is ruined, his life becomes fruitless. If a man's reputation is unspoiled, Kaurava, then he actually lives, but when his reputation is ruined, O son of Gandhari, he is ruined. You must strictly abide by this religious law, for it is the custom of the Kuru family. O mighty-armed, act in a manner worthy of your ancestors and yourself. It is by the grace of heaven that those heroes live and Prtha is still alive. And by the grace of heaven wicked Purocana has passed away, frustrated in his schemes. From the time I heard that Kunti was lost in the fire, Duryodhana, I had not the strength to see the face of a single creature. And the world does not accuse Purocana of evil-doing as much as it accuses you, O tiger of men. The fact that they are still living relieves you of the dark stain of sin. Indeed to see the Pandavas again is something to be fervently wished. Now that those heroes are alive, even Indra himself, thunderbolt in hand, could not take from them their rightful share of their father's kingdom. O Kuru child, every one of them is fixed in the sacred law, for their minds only think of God's will, and now those princes have been thrown out of the kingdom in the most unlawful way, though they have the same right as any of you to rule it. If you are interested in following the religious law, and if you are to please me, if you would act for the well-being of the world, then you must give half of this kingdom.

ADI PARVA - CHAPTER 196

Drona said: Dhrtarastra's friends have been brought together for council, to make a practical proposal that will enhance our virtue and reputation; thus we have heard, your majesty. And I am of the same mind as the great soul Bhisma. The Pandavas must be given their equal share of the kingdom. That is our eternal religious law. We must quickly send to Drupada a man who knows how to speak pleasantly, and who will bring them many jewels, O Bharata. He should go at once and also bring many gifts that will lead Drupada to reciprocate our generosity. The man should explain the tremendous benefits and prosperity that will arise by uniting, just as you might say it, Dhrtarastra. And he must explain again and again to Drupada and Dhrstadyumna that you and Duryodhana are most pleased with this prospect, O Bharata. Pacifying the sons of Kunti and Madri for all the past wrongs, the propriety and the pleasure of unity should be explained again and again. By your command, mighty king, the messenger must present to Draupadi many shining adornments fashioned of gold; and fitting presents should similarly be offered to all the sons of Drupada, and to all the Pandavas and to Kunti. Thus as soon as Drupada and the Pandavas are completely conciliated, the messenger should speak and explain why they should return to Hastinapura. When those heroes agree to the proposal, a beautiful army escort, headed by Duhsasana and Vikarna, should go and escort the Pandavas back to the city. Thereupon, O noble king, being regularly honored by you, and with the good wishes of the citizens, they will stand in the place of their fathers. I agree with Bhisma, O Bharata, that this is the way you and your sons must act toward the Pandavas, for in the absence of their father they are also your children. Karna said: These two councillors have always worked for money and prestige in all their so-called duties. Why is it very amazing then when they cannot or will not give good advice? How can a man who claims to speak what is best for others convince honest people when he speaks with a

dirty mind and hidden motives. This shows that when the things we value are threatened, our so-called friends can neither help nor harm us, for in both happiness or distress everything depends on destiny. Whether a man is wise or foolish, young or old, and whether he has friends to help him or not, wherever he goes he enounters all that is destined for him. We have heard from authorities that long ago there was a certain king named Ambuvica in the royal palace of the Magadha monarchs. Deprived of all his senses, the king could only breathe and he depended on his ministers to perform all the duties of state. His councillor named Mahakarni then became the real master of the country, and thinking he had now gained control of the military, he began to despise the king. The foolish man siezed all the privileges and properties of the king, including his women and jewels. But after he had gained what he coveted, his greed only increased, and having taken everything, he now desired to formally sieze the kingdom. But although he endeavored, he was unable to steal the kingdom of a monarch who was deprived of all his senses and could only breathe, and this we have heard from authorites. What else could his kingship be, if not a position ordained by Providence? If a kingdom is destined for you, then it shall be, O king. While the whole world watches, sovereignity will certainly stand with you. And if anything else is destined to be, even by endeavoring, you shall not attain it. Thus, learned man, you must take into consideration the honesty and dishonesty of those who advise you, and you must know whether a particular piece of advice is coming from the wicked, or from those who are free of malice. Drona said: We know for what purpose you with your flawed nature have spoken these words, for you are corrupted by envy of the Pandavas, and now you would persuade us to adopt your wicked envy. I speak what is absolutely most beneficial for the prosperity and well-being of the Kuru dynasty. If you think that is wicked, Karna, then you tell us what is best for the well-being of this dynasty. I speak what is best both in a practical and moral sense, and if anything besides this is done, then within a short time the ancient Kuru line will be destroyed. That is my conviction.

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Sri Vidura said: King Dhrtarastra, it is beyond doubt the duty of your relatives to tell you what is best, but words do not long remain in those who do not want to hear them. The most noble of Kurus, Bhisma, son of Santanu, has told you what is actually good for us, but you do not accept it, O king. Similarly, Drona explained in various ways how we can achieve the greatest good, but that too the suta's son Karna does not think beneficial for you. But even after thinking it over, I do not see anyone who is a better friend to you, king, than these two lionlike men, Bhisma and Drona, nor is anyone wiser than they. These two men are senior in age, wisdom, and education, and they are impartial towards you, noble king, and to the sons of Pandu. They are not less than Lord Rama or King Gaya in their truthfulness and in their devotion to duty, O Bharata, and there is no doubt about it. From the very beginning they have never uttered a single word that was not benevolent, nor have they ever been seen to do you any harm. How could these two tigers of men fail to recommend what is actually best for you, these two who are victorious by their devotion to truth? They hold real wisdom, O king, they are the best men in this world, and they will never say anything deceitful, especially when

the matter concerns you, and that remains my unshakeable conviction, O Kuru son. These two religious-minded men will not speak in favor of a particular side for money's sake. Rather they are thinking of your greatest good, O Bharata. Undoubtedly, king, the sons of your beloved brother Pandu are as much to you as your own sons, headed by Duryodhana. If your advisers foolishly council you to do anything harmful, they are simply not seeing what is good for you. And if in your heart, O king, there is partiality toward your sons, then these councillors, by revealing your bias, would certainly not help you. These two great and brilliant souls did not reveal any such bias, O king, but still you are not convinced of their words. These two leaders of men have stated that the Pandavas cannot be overcome, and that is the fact, O tiger of men; it is a fact in your life, and may God bless you to realize it. How is it possible to conquer in battle the handsome Arjuna, when even Indra cannot defeat that fiery Pandava? And huge Bhimasena has the strength of ten thousand elephants in his mighty arms. How is it possible, O king, for even the gods to conquer him in battle? And it is the same with the twins who fight with the deadly precision of the sons of Death. How could anyone who wishes to live challenge them on a warfield? And the one in whom relentless drive, mercy, forgiveness, truth, and victory ever reside, how can he, the senior Pandava, be conquered in battle? What evades their conquest, when Lord Balarama has taken their side, Lord Krsna is their personal adviser, and Satyaki stands with them in battle? Drupada is the father of their wife; and his sons, the heroic brothers headed by Dhrstadyumna, are now their brothers-in-law. Knowing they cannot be overcome, and that by ancient and sacred law they have first right to their father's kingdom, you must behave rightly with them. Your honor has been tainted by the great infamy of Purocana's act, O king, and now you must cleanse yourself of that stain by showing your mercy to the Pandavas. Drupada is a powerful king who has an old feud to settle with us; an alliance with him would strengthen our side. And there are many powerful warriors of the Dasarha clan who always side with Sri Krsna, and victory is always with Krsna. If a task can be accomplished with kind words, O king, who is that man so cursed by Providence that he would strive for the same result through war? The citizens of the town and country have already heard that the Pandavas are alive, and they intensely desire to see them. Give them that satisfaction, O king. Duryodhana, Karna, and Subala's son Sakuni are bound to irreligious acts, for they have a corrupted vision and are still childish. Do not put faith in their words. You are a good man, my king, but I have told you long ago that by Duryodhana's treachery our people will perish.

ADI PARVA - CHAPTER 198

Dhrtarastra said: My dear Vidura, Bhisma, son of Santanu, is a learned man, and Drona is an exalted sage. Both of them have explained the highest good, and you too are telling me the truth. As much as these heroic warriors are sons of Pandu and Kunti, so they are all as much my sons, undoubtedly and by religious law. And as much as this kingdom is to be enjoyed by my begotten sons, so without a doubt it is to be enjoyed equally by the sons of Pandu. Vidura Ksattar, go and bring them and their mother with all honors, and, Bharata, also bring that Draupadi, who is as lovely as a goddess. Thank heaven the sons of Kunti are alive. Thank

heaven our Kunti lives. Thank heaven those maharathas have won the daughter of Drupada. By the grace of heaven all of us shall flourish, and by heaven's grace Purocana is put to rest. O brilliant brother, thank heaven my greatest sorrow has been removed. Sri Vaisampayana said: Dear Bharata, at Dhrtarastra's command Vidura went to see King Drupada and the Pandavas. He was expert in all the scriptures and knew his duty and how to perform it. Upon reaching Drupada's palace, he waited properly on the king, who received him according to the religious law for hosts, and they rightly discussed their health and well-being, and that of their kingdoms and families. Vidura then saw the Pandavas and Sri Krsna, and he affectionately embraced them and asked if they were all well. They in turn welcomed and honored Vidura whose intelligence was vast, and Vidura, following Dhrtarastra's order, asked Pandu's children again and again with much affection about their health and happiness; and he presented jewels and varieties of wealth sent by the Kauravas to the Pandavas and Kunti and Draupadi, O king, and to Drupada and his sons. Then with grace and deference the vastly learned Vidura spoke most humbly to Drupada in the presence of the Pandavas and Lord Krsna Kesava. "O king, may you kindly listen with your ministers and sons to my words. Dhrtarastra, along with his sons, ministers, and close associates, has the great satisfaction to offer you repeated wishes for your health and happiness, for he has real affection for you and your family, O king. Similarly, the most learned Bhisma, son of Santanu, and all of the Kauravas are anxious to hear that you are well and prospering in all your affairs and they send their sincere inquiries. "The great archer Drona, son of Bharadvaja, considers himself your dear friend, and he sends his embrace and sincere wishes for your well-being. Dhrtarastra, O king of Pancala, has now become related to you through marriage, and he and all the Kauravas feel they are now successful by such a family tie. Even by acquiring a new kingdom, they would not feel the same pleasure as by achieving a family tie with you, O Yajnasena. Knowing this to be true, kindly let the Pandavas depart, for the Kurus are extremely anxious to see Pandu's legitimate heirs. These mighty men have been away for a long time, and surely both they and Prtha will be jubilant to see their city. And all the fine Kuru ladies are waiting anxiously to see Krsna, the princess of Pancala. Indeed our whole city and country is waiting. "Please, sir, order without delay that the sons of Pandu depart with their wife, for that is my purpose in coming. Your majesty, as soon as you release the exalted Pandavas, I shall dispatch the speediest messengers to Dhrtarastra, and the sons of Kunti, with their wife Krsna will then come home."

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Drupada said: Very wise Vidura, just as you expressed it to me now, so do I feel the greatest joy that a family tie has been established between us, my lord. And it is befitting that those great souls return now to their home, but it is not right that I tell them they can leave. Rather when Kunti's heroic son Yudhisthira decides, with Bhimasena, Arjuna, and the two mighty twins, and especially when Krsna and Balarama agree, then the Pandavas must go. Krsna and Balarama

are tigerlike personalities who know their real duty, and are devoted to the happiness and welfare of the Pandavas. Yudhisthira said: We and our followers are all dependent on you, O king, and we shall gladly do whatever you tell us, for we know of your love for us. Sri Vaisampayana said: Then Lord Krsna said, "I think it is right to go, or whatever King Drupada decides, for he fully understands the principle of duty." King Drupada said: The great-armed hero of the Dasarhas, Lord Krsna, is the Supreme Personality, and I fully agree with Him that the time has come for the Pandavas to return. For as much as the Kaunteyas are now dear to me, they are just as dear to Lord Krsna, without doubt. When Lord Krsna Kesava, the tigerlike personality, considers what is best for them, Yudhisthira, son of Dharma, does not even consider the matter, so great is His faith in Krsna. Sri Vaisampayana said: Then granted permission by the great soul Drupada, the Pandavas, Sri Krsna, and greatminded Vidura, taking Draupadi Krsna and the illustrious Kunti, began an easy journey to the city of Hastinapura, stopping along the way for recreation. When Dhrtarastra heard that the heroes had arrived, he sent the Kauravas out to welcome and receive the Pandavas. The great archer Vikarna, Citrasena, the supreme archer, Drona, and Krpa Gautama all went out to meet them, and the arriving maharatha heroes, surrounded by such exalted men, shone beautifully as they slowly entered the city of Hastinapura. Wherever the heroes passed, the great city burst into festivity, for the Pandava princes vanquished the anguished sorrow of the people who had mourned them as dead. The people loved their princes, and eager to show their love, they called out in all kinds of voices. The Pandavs heard those words, and the words went to the core of their hearts. "He has returned! The knower of virtue, the tiger of a man who protects us with justice like his own begotten children! Today Pandu Maharaja has come from the forest he loves to show his love for us, and there's no doubt here! All has been accomplished now, for those whom we love most, the heroic sons of Kunti, our real protectors, have returned to us. If ever we have given charity, offered sacrifice, or endured austerity, then by all our merit may the Pandavas stay in our city for one hundred autumns." The Pandavas then bowed at the feet of Dhrtarastra, the great soul Bhisma, and the other venerable elders, and having asked about the well-being of all the city, they went to their quarters at Dhrtarastra's invitation. After the great souls had rested for a short time together with Sri Krsna, they were called by Dhrtarastra and Bhisma. Dhrtarastra said: Kaunteya, may you and your younger brothers please listen carefully to my words. There must not be any more fighting among you princes. Go and settle in the land of Khandava Prastha. Once you are living there, protected by Bhima, no one will be able to bother you, just as no one can harass the gods when they are guarded by the thunderbolt of Indra. Half the kingdom will be yours; so go and settle there in Khandava Prastha. Sri Vaisampayana said: Accepting the order, the Pandavas bowed to the king and departed toward the frightening forest. Taking half the kingdom, those best of men settled in the land of Khandava Prastha.

With Krsna in the lead, they reached their new land, and at once the unfailing Pandavas built a beautiful town that resembled the cities of heaven. They chose a pure and holy stretch of earth, and led by Dvaipayana Vyasa, the maharathas performed religious rites to bring peace and security to their new land. Then they measured, mapped out, and constructed the city. The new town was surrounded by moats that resembled the wide sea and enhanced with sparkling white walls that stood so high they seemed to cover the sky like masses of white clouds or snowy peaks. That most opulent city shone like Bhogavati, the wondrous land of the Nagas. The city was protected by great double-hung doors that were as frightening to see as the wings of Garuda, and by towering archways that resembled masses of clouds or a range of Mandara mountains. The city was filled with varieties of deadly lances and missles that rose up, perfectly guarded, like the bifurcated tongues of snakes. And the city shone with its rows of turrets, guarded by battle-ready soldiers. The city was splendidly defended with sharp hook weapons that could slay a hundred men each, and it was adorned with trellises crafted with mystic designs. The skyline of that fabulous city glittered with giant metal discs. There was a well-designed system of wide roads that virtually eliminated collisions, and the city sparkled with various styles of elegant white mansions. This city, known as Indraprastha, shone with all the beauty of a celestial abode, and it seemed to float on the earth like a community of broad clouds filled with streaks of lightning. There in that charming, innocent land, the dwelling of the rightful Kuru leaders was so brilliant with wealth and treasure that it resembled the city of Kuvera, the lord of the cosmic treasury. Then, O king, brahmanas who were the greatest Vedic scholars and who spoke all languages began to notice and enjoy that city, and they began to establish their homes there. Enterprising merchants began to move there, coming from all directions, and workers expert in all the fine arts and crafts came there to settle. All around were parks and gardens, lush with fruit, and flower-bearing trees such as mango, tropical plum, nipa, asoka, punnaga, nagapuspa, lakuca, breadfruit, sala, palm, kadamba, bakula, and jasmine. The trees bore enchanting arrays of flowers and bent down under the weight of their luscious fruits. There were fullgrown amalakas, luodras, magnificent flowering ankolas, rose apples, patalas, kubjakas, luxuriant atimuktakas, karaviras, heavenly parijatas, and many other kinds of trees. The trees were ever in season, always filled with fruits and flowers, and all manner of birds adorned them. Maddened peacocks cried out all around them, and the peacock songs mixed with the melodies of the cuckoos, who seemed to be ever enchanted. The houses were so clean that they shone like mirrors, and there were varieties of garden houses covered with flowering creepers. There was a charming variety of styles in the residential areas, with recreation areas atop the neighborhood hills; and there were varieties of ponds, filled with the purest water. There were fabulous lakes, perfumed with the scents of blossoming lotuses and moving with the elegant strokes of swans, fine ducks, and cakravakas; and variegated lotus-filled ponds, shaded by surrounding woods; and large, wide pools of great charm. As they dwelled in that great country, Maharaja, with their good and honest neighbors, the Pandavas felt ever increasing pleasure. When Bhisma and King Dhrtarastra brought forth the principles of justice, the Pandavas became residents there in the land of Khandava Prastha. And boasting five great archers, equal to Indra in prowess, the most glorious city shone like Bhogavati, the wondrous abode of the Nagas.

Mighty Krsna lived there for some time, but then he took permission from the Pandavas, O king, and returned with Balarama to the city of Dvaraka.

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King Janamejaya said: O ascetic, what did the noble Pandavas do after attaining a kingdom at Indraprastha? They were all my great-grandfathers, those great souls, but how could Draupadi follow, as a religious wife, five husbands? And how could those five exalted princes live with Draupadi as their only wife and not fight among themselves? Dear sage, I want to hear everything in detail-- how they dealt with each other and their relationship with Draupadi. Sri Vaisampayana said: The Pandavas were truly tigers of men, warriors who burned their enemies, yet they were noble and submissive to their elders, and so with the permission of Dhrtarastra they and Draupadi enjoyed their new kingdom. On obtaining the realm, powerful Yudhisthira, fixed in truthfulness, ruled over the country with his brothers according to the pious law. Conquering their enemies and devoted to truth and justice, the very learned sons of Pandu dwelled there with the greatest of joy. Taking their seats on priceless royal thrones, they who were the best of men administered to all the needs of the citizens. Once when all those great souls were sitting on their thrones, the godly sage Narada happened to come there, and Yudhisthira immediately gave him his own lovely seat. When the Devarsi was seated, wise Yudhisthira personally honored him with the customary gift of arghya and then offered his kingdom to the sage. Narada happily accepted the honorable welcome, and after blessing the king to prosper, he told him, "Please be seated." King Yudhisthira sat down with Narada's permission, and at once sent word to Draupadi: "The holy one has come." Hearing this, Draupadi quickly cleansed herself, and with great attention she went to where Narada was sitting with the Pandavas. Worshiping the Devarsi's feet, that very religious woman, the daughter of Drupada, stood before him, her body chastely covered and her hands folded in reverence. The greatest of sages, ever truthful and immersed in the spiritual life, pronounced various blessings upon the princess, and then godly Narada told that faultless woman, "You may go now." When Krsna had left, the godly sage said to the Pandavas, headed by Yudhisthira, as they sat together in private, "The glorious princess of Pancala is the lawful wife of all of you, and a rule must be instituted so that there will be no conflict among you. It is well known that there were two demonic brothers named Sunda and Upasunda, and because they were united no one in the three worlds could slay them. They shared one kingdom, one house, one bed, one seat, and ate from one plate. But they eventually killed each other over a girl named Tilottama. Therefore the loving friendship you share with one another must be protected. Yudhisthira, you must act so that there will be no division among you." Yudhisthira said: O great sage, whose sons were those two demons, Sunda and Upasunda? How did a conflict arise between them, and how did they slay one another? The two brothers became completely insane and killed each other out of lust for the Apsara named Tilottama. Please tell

me whose daughter was that celestial maiden? O ascetic sage, you have aroused tremendous curiosity in us, and we desire to hear the whole story, as it happened and in detail.

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Narada Muni said: Hear from me, Yudhisthira, son of Prtha, along with your brothers, this ancient history, in detail and just as it happened. Long ago, among the descendants of the great demon Hiranyakasipu, there was a strong and mighty demon named Nikumbha who became the leader of the Daityas. Two sons were born of him, and both were endowed with unusual prowess and frightening audacity. These two enjoyed everything together and would do nothing separately. Always trying to please each other with their words and deeds, they developed the same behavior, as if one person had been made into two. As the two mighty creatures grew in strength, they shared a single determination in all their tasks, and gradually they focused their determination on the single objective of conquering the three worlds. Taking initiation into the Vedic science, they went to Vindhya and there performed dreadful austerities. For a very long time those two did not desist from their ambitious practice of selfdiscipline. They wore tree bark and long matted hair and drove themselves to the limits of hunger, thirst, and exhaustion. With their limbs caked with dirt, they began to eat only air. For a long time they stood on the tips of their toes, arms upraised, staring with unblinking eyes and offering pieces of their own flesh in sacrifice, and they did not waver from their vows. The two Vindhya hills, which for a long time had been heating up from the power of their fiery austerities, finally belched out clouds of smoke. It was a wondrous sight. Even the gods were frightened by this, seeing how fierce were the austerities of the two brothers, and the gods created obstacles to break the austerities. Again and again they tried to seduce the brothers with jewels and women, but the two would not break their vows, for they had sworn their vows with utmost determination. The gods tried again by creating magical effects in front of the two mighty souls, who suddenly saw their sisters, mother, aunts, wives, and other relatives being cruelly attacked by a Raksasa, spear in hand. The terrified women ran about, their hair and ornaments disheveled, and finally, losing all of their clothes, they all screamed out to the two brothers, "We beg you! Save us! Save us!" Mighty in their vows, the two would not break their discipline. When neither of the brothers would allow himself to be disturbed or feel any grief, the women and the Raksasa and the whole scene vanished before them. At last Lord Brahma, the grandfather of all the worlds, approached the two great demons and offered to grant them whatever they desired, [for by their austerities they had earned a boon, and by law Brahma had to grant it.] The two brothers Sunda and Upasunda were fixed in their determination, and upon seeing the creator and grandfather standing before them, they stood with folded hands, and in unison they said to the creator, "If the grandfather is satisfied with our austerity, then let us both become knowers of magic, knowers of weapons, most powerful, and able to change our bodies at will. And if the lord is truly satisfied with us, then grant us immortality!" The Grandfather said:

Except for immortality, all that you request will be granted. Select some other arrangement for your death, as even the gods do. You have undertaken these mighty austierities to achieve a material objective, and by any such materially motivated endeavor one can never achieve immortality. You took to austerity to conquer the universe, and for that reason, O leaders of the Daityas, I cannot fulfill your desire. Sunda and Upasunda said: We wish that there be no danger for us from any creature in the universe, moving or unmoving. Our death will come only from each other, O Grandfather. The Grandfather said: That which you have requested, exactly as you have stated it, I now grant to you. The arrangement of your death will be according to this boon. Narada Muni said: Then, having given them this boon and restrained them from further austerities, the grandfather returned to his own planet, Brahmaloka. The two mighty demons also went home, for having achieved all these wishes they were now invulnerable in all the material worlds. Seeing that the two great demons had achieved their wishes and fulfilled their desires, all of their close associates and relatives began to rejoice and celebrate. They gave up their matted locks and placed crowns on their heads, adorned themselves with priceless jewelry, and dressed in the purest garments. At an incorrect time the two demon leaders and their relatives celebrated the full moon festival, but still managed to satisfy all their desires with the most pleasure they had ever known. "Eat! Enjoy! Don't stop; have a good time! Let's sing, everybody! Drink! Take this; it's yours!" Everywhere, in every house, these were the merry cries; people drank like never before, loudly clapping their hands, and the whole city of demons thrilled to the joyous celebration. The demonic Daityas could change their forms at will, and in these many merry ways they lost themselves in play. Thus the passing years seemed to them like a single day.

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Narada Muni said: As soon as the celebration was over, Sunda and Upasunda, yearning to conquer the universe, took counsel and called out their army. Their close friends and the Daitya elders and councilors bade them farewell, and having performed the rites for an auspicious journey, they set out in the dead of night under the constellation Magha, at the head of a great and united Daitya army, equipped with clubs and three-bladed spears and with lances and hammers in their hands. The two went forth with supreme confidence, and on the way they were praised by the mystic Caranas with rousing battle hymns meant to invoke fortune and victory. The two Daityas flew up into space, for they could travel anywhere at will, and they went straight to the home of the gods in a warlike frenzy. Realizing they had come, and knowing also the boon they had acquired from Lord Brahma, the gods gave up their heavenly abode and went to

Brahmaloka. Thus with their intense prowess, the two brothers conquered the planet of Indra and the hosts of Yaksas and Raksasas, and subdued the sky-borne beings as well. The great demons then conquered the Nagas, who had gone within the earth, and all the ocean dwellers, and they subjugated the semi-civilized nations of Mlecchas. Then they began to systematically conquer all the earth, placing it under their dread rule. Calling together all the warriors, they vehemently spoke these harsh words: "The strength and stamina of the gods, and their fortune as well, is fed by the grand sacrifices and oblations offered by saintly kings and brahmanas, who thus flourish as enemies of the demons. We must therefore find out and slay every one of them." Thus instructing all their men as they stood on the eastern shore of the great ocean, those two proceded in all directions, fixed in their cruel decision. The two mighty demons then massacred on sight every brahmana who was offering sacrifice to the Supreme or engaging others in the same. Fearlessly entering the hermitages of self-realized sages, their demonic soldiers siezed the sacred fires and hurled them into the water. When the exalted sages furiously pronounced curses upon them, they had no effect on the two brothers, who had grown wild by the gift of the boon. When their curses had no effect, like arrows fired on stone, the brahmanas abandoned their religious centers and fled. Whoever on the earth was perfect in austerity, self-controlled, and devoted to peace fled in fear of the two demons, like snakes fleeing from Garuda. When the centers of spiritual culture were thus attacked and broken to pieces, with their sacred pots and spoons, and other religious articles scattered all about, the whole world seemed vacant, as if struck down by the force of mortal time. When saintly kings and sages were no longer visible--for they were all hiding in fear--the two mighty demons, eager to murder, transformed themselves into maddened elephants with oozing temples. Charging wildly about, they sent those who were lying concealed in hard to reach places to the lord of death . They became two lions, and again two tigers, and again became invisible---by all these methods the savage ones continued to slaughter the sages wherever they could find them. All over the giving earth sacrifice and scriptural study ceased, the royal and priestly orders were decimated, and pious festivals and offerings were devastated. The Earth could only cry out in anguish and fear. Even buying and selling stopped, as were all the duties that are done for God, as well as the beauty of sacred marriage. Plowing and cow protection were no more, the towns and hermitages were ravished, and with bones and skeletons strewn about her the earth was a dreadful sight. Gone were the offerings to the departed elders and the inspiring temple chant. The whole world, wearing the face of terror, was a sight not to be seen. Seeing the works of Sunda and Upasunda, the Moon, the Sun, the planets, stars, and asterisms, and all who dwell in heaven, went to utter despair. Thus having conquered in all directions by cruel deeds, and facing no further opposition, the two Daityas established their residence in Kuruksetra.

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Narada Muni said:

Thereupon all the supreme and godly sages and the perfect mystics were mortified to see the terrible persecution. Out of compassion for the universe, they who had conquered worldly anger by controling the mind and senses proceded to the abode of the Grandfather, and there they saw him seated with the gods, surrounded by the Siddhas and Vedic sages. Indra was there as were Siva, Fire, the Wind, the Sun, the Moon, Dharma, and Budha, son of the Moon. The Vaikhanasas, Valakhilyas, Vanaprasthas, and beam-drinking sages had all come, along with the unborn, unbewildered sages and the Tejogarbha ascetics. All these groups of sages had come to see the Grandfather, Brahma. All the grand thinkers approached together and related to Brahma the wicked works of Sunda and Upasunda--- what they had done, how they had done it, and in what sequence. They revealed everything to Brahma, leaving nothing out. All the hosts of gods and supreme sages then urged the Grandfather to deal with this problem as his first priority. Hearing all their words, the Grandfather pondered for a moment and then decided what must be done. He authorized the killing of the two brothers and called the heavenly designer Visvakarma. When he saw him, the Grandfather gave this instruction: "Create an irresistibly maddening woman!" Thus spoke the greatest ascetic, and Visvakarma bowed to the Grandfather and welcomed his instruction. He thought deeply and, working hard, constructed a heavenly woman. So much did he endeavor that he brought together in one woman all of the beautiful features of every moving and unmoving creature that lives in the three worlds and invested in the woman's limbs these millions of jewels of loveliness. Thus he created a woman of celestial shape and splendor, a monumental composite of gemlike beauties. Visvakarma built her with grand endeavor, and in all the three worlds not a single woman equaled her in the gorgeous quality of her figure and face. Such was her endowment of loveliness that not a single tiny part of her limbs was flawed or failed to entangle the eyes of those who beheld her. Lke the Goddess of Fortune incarnate, she possessed a most lovely, radiant body that stole the eyes and minds of all creatures. Bringing bits and bits of jewels, her creator had fashioned her, and thus she was named Tilottama, "the ultimate woman, from bits of beauty." The Grandfather said: Now, Tilottama, go unto Sunda and Upasunda and with your most desireable body arouse their desire, good woman. Behave so that simply by seeing you a conflict arises between them over the possession of your perfect body and they fight each other for your sake. Narada Muni said: "So it shall be," she promised, and after bowing to the Grandfather, she respectfully circumambulated the gods. Lord Brahma, the great controller, sat to the south, facing east, the gods sat to the north, and the sages were all around. As she walked around them, making her circle, Indra and Sthanu gravely kept themselves steady in mind, but Sthanu desired very much to see her, and as she moved to his side, he sprouted another face with curving lashes on his south side. As she continued around behind him, he sprouted a face on that side, and as she moved to the northern side, he sprouted a northern face. The great Indra manifested wide red eyes on his two sides, and in front and back, until he had a thousand eyes all over his body. Thus the great lord Sthanu became four-headed, and Indra, slayer of Bala, grew one thousand eyes. Wherever Tilottama went, the faces of the hosts of gods and sages turned that way and followed her. The vision of those illustrious souls was locked on the limbs of the woman, except for the greatest god, the Grandfather. All the gods and mighty sages, seeing her perfect beauty as she moved along, considered that their task was already accomplished. When Tilottama had gone to do her work, the maintainer of the world sent all the hosts of gods and sages back to their own abodes.

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Narada Muni said: Having conquered the wide world, the two demons ruled the universe in a cool and deliberate manner, for having done all they set out to do, they had no rivals and felt no anxiety. Taking away all the jewels and treasures of the gods, Gandharvas, Yaksas, Nagas, earthly kings, and Raksasas, they felt the highest satisfaction. When there were no authorities anywhere to forbid or challenge them, they ceased from their strenuous efforts and simply enjoyed life as if they were two immortal gods. With abundant women, opulent necklaces and garlands, magnificent perfumes, the finest food, varieties of liquors that move the heart, and all that is rich and enjoyable, they achieved the highest pleasure. In their private apartments, in the forested parks and gardens and hilltop groves, and in all the places and lands that men desire, they enjoyed like two deathless gods. One day they were freely enjoying in a forest of bright blossoming Sala trees, atop the stoney plateau of the Vindhya hills. All things that give heavenly pleasure were brought there for the brothers, and the two joyfully sat with their women on excellent seats. The women entertained them with music and dancing and with songs that praised their feats, and then the women came near them for pleasure. It was then that Tilottama appeared in the forest, collecting flowers, dressed in a single piece of red cloth that exposed the beauty of her body. Searching for karnikara flowers that grew on the riverbank, she gradually came to the spot where the two mighty demons sat. They were drinking fine liquors, and seeing the shapely lady with their bloodshot eyes, their minds became agitated. The two of them got up, left their seat, and went to where she stood. Both were maddened by lust, and both yearned to have her. With his hand, Sunda took the right hand of the fine-browed woman, and Upasunda held Tilottama's left hand. The brothers were intoxicated by their boon and with their own strength. They were drunk from liquor and maddened by their wealth and jewels. Intoxicated by all these types of madness, they scowled at each other, furrowing their brows. Being overwhelmed by the madness of lust, they spoke to each other. "She's my wife and your guru!" declared Sunda. "She's my wife and your sister-in-law!" insisted Upasunda. Both flew into a rage, telling each other, "She's not yours, she's mine!" Intent on getting her, both of them grabbed their ferocious clubs, and dizzy, with lust, clubs in hand, they bashed one another, screaming, "I shall be first! I shall be first!" Struck by the horrible clubs, the two collapsed onto the earth, their bodies smeared with blood, like two bright suns fallen from the sky. Thereupon the women and the entire host of demons, trembling with shock and fear, fled to the lower world of Patala. Then the Grandfather, with the gods and great sages, came to inspect the scene, and that pure soul paid homage to Tilottama. Brahma awarded her a wish of her choosing, and she chose the simple pleasure of devoted service to Lord Brahma. The Grandfather then happily said to her, "Bright maiden, you will move freely in the worlds of the gods, and such will be your radiance that none will easily see you." Having given her this boon, the Grandfather of all the material planets entrusted the three worlds to lord Indra, and he returned to his own planet, Brahmaloka.

Thus the united brothers, sharing a single conviction in all matters, furiously murdered each other for the sake of Tilottama. Therefore out of affection I am telling this story to all of you, who are the glory of the Bharatas. Now, if you want to please me, arrange things so that you all don't fight over Draupadi. Sri Vaisampayana said: Thus addressed by the great sage Narada, the exalted Pandavas immediately sat down together, O king, and in the presence of Devarsir Narada, of immeasurable might, they reached an agreement as follows: "Whenever one of us is sitting alone with Draupadi, if another of us intrudes upon them the intruder must live for twelve months in the forest and practice celibacy." The Pandavas were strict followers of the religious path, and when they made this agreement, Narada was pleased, and that Maha-muniup6 \chftn rootnote rs20 rs18up6 \chftn Maha --- great; muni ---sage departed to whatever land he desired. Having thus established these rules at the urging of Narada, the Pandavas took care in their mutual dealings not to violate their agreement, O Bharata.

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Sri Vaisampayana said: Having made this pact, the Pandavas dwelled in their city and by the fiery strength of weapons brought other regional rulers under the control of a central government. So skillful was Draupadi that she remained submissive to all five Pandavas, who were lionlike men of unmeasured prowess. The men were completely satisfied with her, and she with her five husband just as the sacred river Sarasvati is pleased with the mighty elephants who splash in her waters. The Pandavas were great souls, they lived by the rules of virtue, and all the Kurus prospered, for they were now sinless and happy. Then after a long time had passed, O king, some thieves stole the cows of a brahmana. When his only property was being stolen away, the sage, almost senseless with rage, came to Khandava Prastha and cried out to the Pandavas, "Pandavas! Ignorant, cruel, and wretched men are stealing my wealth of cows, right here in your kingdom. Pursue them! Crows are plundering the religious property of a distracted brahmana. A lowly jackal is attempting to enjoy a tiger's cave. When thieves plunder a brahmana's property and I am crying out for help, you must take up arms!" Arjuna, son of Pandu and Kunti, stood nearby, and he heard the brahmana. The greatarmed one called to the sage, "Do not fear!" In the place where the glorious Pandavas had stored their weapons, Yudhisthira, king of virtue, was now sitting alone with Draupadi. Therefore Arjuna could not go in to gather his weapons and pursue the thieves. But the suffering brahmana continued to cry out, and he urged the rulers again and again to help him. Arjuna was pained by these piteous cries, and he anxiously wondered what to do. Finally, he decided that he must act to dry up the tears of the ascetic sage whose wealth in cows was being plundered. "If I do not give protection immediately to that sage who is crying at the gate, my neglect will be a very terrible offense for one who claims to be a ruler of the land. Everyone will lose faith in our ability or willingness to protect them, lawlessness will prevail, and irreligion will corrupt us. But if I enter there without permission from King Yudhisthira, he will be displeased

with me, without a doubt. In fact, as soon as I intrude upon the king, I must be banished to the forest. Either I commit a most impious act by neglecting a helpless and saintly citizen, or I shall die in the forest. Well, virtue is more important, even at the cost of one's body." Having thus decided, Dhananjaya, son of Kunti, went in on the king, grabbed his bow, and took his leave. He approached the brahmana and said to him with a jubilant heart, "Brahmana, come with me quickly before those wretched men, who covet another's property, get very far away, for I shall at once take back your wealth from the hands of those thieves." The mighty-armed prince, with bow, armor, chariot, and flag, pursued and killed the thieves with arrows, recovering the brahmana's wealth. Pandava Arjuna thus returned the cows, and after hearing the brahmana praise him, the ambidextrous hero returned to the city, having once again burned his foes to ashes. Bowing to all his elders, and receiving their welcome, Arjuna said to his older brother Dharmaraja, the king of virtue, "Let our vow be enacted upon me. I shall go to live in the forest, for that is the agreement we made." At these dreaded words spoken all of a sudden, Yudhisthira's heart sank. "But how can you go?" said the brother to his vigilant, unfailing brother. "If I am the judge, then listen to my words, innocent one. If you have displeased me by coming into the room, O hero, I forgive everything, and there is no pain or hidden motive in my heart. There is no transgression when a younger brother enters his older brother's place, rather the rule is broken when the elder intrudes upon the younger. Turn back from your decision, O mighty-armed, and obey my words. You have broken no religious rule, nor done me any harm." Arjuna said: I have heard you say, "One cannot practice virtue by deception or pretense." I shall not deviate from the truth, for by truth I gain the right to use weapons." Sri Vaisampayana said: Arjuna then persuaded the king to grant him leave, and when the priests had duly initiated him for a life of celibacy, he left for the forest to live there for twelve months.

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Sri Vaisampayana said: When great-armed Arjuna, the glory of the Kauravas, departed for the forest, exalted brahmanas who had gone to the far shore in their mastery of the Vedas followed him. Among them were learned scholars of all the Vedas and Vedic branches, others absorbed in thought on the Supreme Soul, and mighty devotees of the Personality of Godhead, who poetically recited the Lord's glories and narrated the ancient histories. There were saintly weavers of tales, O king, forest-dwelling sages who worked hard to purify their souls, and brahmanas who studied and taught the divine narrations with sweet voices. The dear son of Pandu, like Indra circled by the wind gods, went forth surrounded by these and many other companions who spoke the truth with kind and graceful voices. The Bharata prince saw along the way charming and colorful forests, lakes, rivers, seas, and countries, and holy places of pilgrimmage, until he approached the gateway of the Ganges, where he made his

residence. Hear from me, Janamejaya, of the wonderful feat performed there by that pure soul, the excellent chariot warrior and son of Pandu. While the son of Kunti resided there among the brahmanas, O Bharata, the sages brought to fruition many agni-hotras, the offering to the sacred fire. As the fires on both banks of the divine river were roused and brought to blaze, the offerings poured, and the flowers offered in worship by learned, self-controlled sages, duly consecrated and fixed as great souls on the spiritual path, then, O king, the gateway of the Ganges shone with exceeding splendor. When his residence was thus crowded with divinity, the darling son of Pandu and Kunti then went down into the Ganges water, to be consecrated for holy rite. Taking his ritual bath and worshiping his forefathers, Arjuna, happy to take his part in the rite of fire, was rising out of the water, O king, when he was pulled back in by Ulupi, the virgin daughter of the serpent king, who could travel about at her will and was now within those waters. Holding onto him, she pulled him down into the land of the Nagas, into her father's house. Arjuna then saw in the most honorable house of the Naga king, whose name was Kauravya, a carefully attended fire. Dhananjaya Arjuna, son of Kunti, took over the duty of the fire, and without hesitation he made the offering and satisfied the sacred flames. Having done the duty to the fire, the son of Kunti then said laughingly to the daughter of the Naga king, "Why have you acted so boldly, O shy and beautiful woman? What is the name of this opulent land? Who are you and whose daughter are you?" Ulupi said: There is a serpent named Kauravya, born in the family of Airavata. I am his daughter, O Partha, and my name is Ulupi, lady of the snakes. I saw you, Kaunteya, when you went down into the waters to take your ritual bath, and I was stunned by Cupid. O Kuru child, now that the god of love has stirred me up so, you must welcome me, for I have no one else, and I have given myself to you in a secluded place. Arjuna said: Dharmaraja Yudhisthira has instructed me to practice celibacy for twelve months, and I agreed; thus I am not my own master. I would like to please you, but I have never spoken an untruth. How can I avoid a lie and also please you, snake woman? If it could be done without hurting my religious principles, then I would do it. Ulupi said: I understand, son of Pandu, how you are wandering the earth, and how your elder brother has instructed you to practice celibacy: "There will be a mutual accord that if any one of us mistakenly intrudes upon the others during their time with Drupada's daughter, then he must remain in the forest for twelve months as a celibate brahmacari." That was the agreement you all made. But this exile you agreed upon is in regards to Draupadi. You all accepted the religious vow to be celibate in relation to her, and so your religious vow is not violated here with me. Your eyes are very big and handsome, and it is your duty to rescue those who are in pain. Save me now, and there will be no breach of your religious principles. And even if there is some very subtle transgression of your religious principles, then let this be religious rule, Arjuna, that you gave me back my life. My lord, accept me as I have accepted you, for it will be an act approved by decent people; And if you will not accept me, then know that I am a dead woman. O strong-armed one, practice the greatest virtue, which is the act of giving life. I come to you now for shelter, for you are an ideal man.

Kaunteya, you always take care of the poor and helpless people, and I have gone straight to you for shelter and am crying out in pain. I beg you, for my desire is so strong. Therefore you must please me by giving yourself; it is proper for you to make me a satisfied woman. Sri Vaisampayana said: Thus addressed by the virgin daughter of the serpent lord, the son of Kunti, basing his actions on the religious law, did for her all that she desired. The fiery hero Arjuna spent the night in the palace of the Naga king, and when the sun rose he too rose up from Kauravya's abode.

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Sri Vaisampayana said: O Bharata, Arjuna, born of thunder-wielding Indra, told the brahmanas all that had transpired, and then he departed for the Himalayan slopes. Coming to the banyan tree of sage Agastya and the mountain of Vasistha, the son of Kunti performed his ablutions on the Bhrgu Peak. He donated thousands of cows in charity at the pilgrimmage spots and sanctuaries, and he gave dwelling places to the brahmanas. Bathing at holy Hiranya-bindu ("the golden drop"), the glorious Arjuna saw there the exalted mountain and the purifying sanctuaries. Descending from that high place with the brahmanas, Arjuna, best of the Bharatas, pushed on, for he desired to reach the eastern lands. The Kuru leader saw the holy places, one after another, including the charming river Utpalini, near the sacred forest of Naimisa, and the rivers Nanda, Aparananda, the famous Kausiki, the great river Gaya, and the Ganges, O Bharata. Thus visiting all the holy places and working to purify his soul, Arjuna gave much wealth to the brahmanas. In the lands of Anga, Vanga, and Kalinga, whatever holy places there were he went to all of them, and in each place he observed and worshiped and gave in charity, strictly following the religious law. He toured pilgrimmage spots and shrines and gave wealth to the worthy. At the gateway to the kingdom of Kalinga, O Bharata, the brahmanas took their leave from the son of Kunti and returned to their homes. With their permission the heroic son of Kunti, Dhananjaya, with just a few companions proceded on towards the ocean. Traversing the various regions of Kalinga, with their charming religious centers, the lord continued his trek. Seeing the Mahendra Mountain, made beautiful by its ascetics, he proceeded slowly along the ocean shore toward Manalura. Arriving there and visiting all the holy places and pious shrines, the mighty-armed Arjuna then approached the lord of Manalura, King Citravahana, who was learned in the laws of God. The king had a daughter named Citrangada who was a lovely sight to see, and Arjuna happened to see her as she strolled about the city. Seeing the beauty and figure of Citravahana's daughter, Arjuna approached the king and revealed his intention. The monarch then told him in a conciliatory tone, "There was a king in this family named Prabhankara who had no son, and yearning for offspring, he performed the most difficult austerities. By his fierce self-denial and his sincere submission, Lord Siva, husband of Uma, was satisfied with him, and the lord bestowed upon him the boon that each king in his line would have a single son. Thus in our family each ruler in succession always begets just one son. All the previous kings had

sons, but to me was born this daughter, who surely must bring forth progeny to continue our family line. "O best of men, I imagine this girl to be my son, in the sense that she will give birth to a boy who will then become my son and continue our dynasty. Thus by the rule of necessity she must act like a puppet of her father, O noble Bharata. This is the price you must pay for her--that her son will be mine, so that we who are living now may save our ancient tradition. With this agreement, O Pandava, please accept her." "So it shall be," Arjuna promised, and accepting the royal maiden, Kaunteya lived in that city of cool air for three months.

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Sri Vaisampayana said: Thereafter Arjuna proceeded along the southern sea coast, visiting holy pilgrimmage sites made glorious by the devoted ascetics who lived there. There were five pilgrimmages sites, however, that the ascetics strictly avoided, although in the past they had visited and lived there. Among these were the spot where Agastya Muni had lived; that of Subhadra; the purifying place where sage Puloma had resided; the peaceful site of the sage Karandhama, which offered the same pious results as an elaborate horse sacrifice; and the holy hermitage where Bharadvaja had lived, a place that continued to be a great destroyer of sin. Noting that these holy places were deserted and shunned by the munis whose thoughts were always religious, Arjuna, son of the Kurus, asked the ascetics with folded hands, "Why are these holy places shunned by the Vedic teachers?" The ascetic sages replied: Five crocodiles live in them, and they drag away the sages. Therefore these pilgrimmage sites are shunned, O Kuru child. Sri Vaisampayana said: Upon hearing from the sages, mighty-armed Arjuna went to see the pilgrimmage sites even though the sages tried to stop him, for he was the greatest of men. Going first to the beautiful site where the great sage Subhadra had lived, the fiery hero quickly dove into the water and took his bath. A giant crocodile living in the water then siezed Kunti's tigerlike son, Dhananjaya, within the water. But Arjuna was mighty even among the mighty, and taking the writhing crocodile in his hands, he came out of the water. As glorious Arjuna was dragging the crocodile out of the water, it suddenly transformed into a graceful woman, adorned with all kinds of jeweled ornaments. She was illumined, O king, by the splendor of her own divine enchanting body. Seeing this great wonder, Arjuna, son of Kunti, was most pleased and said to the woman, "Who, indeed, are you, gracious woman, and how did you become a crocodile in the water? What great sin have you committed in the past?" The lady said: I am an Apsara, O great-armed warrior, and I roamed about the forests of the gods. My name is Varga, and I am the favorite of Kuvera, lord of the treasury. I have four Apsara girlfriends, and all of them are very lovely and can travel simply by wishing it. Once I went with them to the abode of the cosmic ruler. On the way we saw a handsome brahmana of rigid

vows. He was studying by himself, for he lived alone, and by the fire of his austerities, O king, he covered the forest with his splendor. Like the Sun himself, he lit up all the land. Seeing his unique austerities and his beauty, which was a wonder to see, we all descended to that land, hoping to break his austerities. With my girlfriends Saurabheyi, Samici, Budbuda, and Lata, I approached him at once, O Bharata. We began to sing loudly and laugh, and we tried to seduce him, but the sage would in no way put his mind on us, O hero. He was fixed in pure austerities, and with his splendid power he was not at all shaken. Rather, noble prince, the brahmana angrily cursed us: "All of you shall live in the water as crocodiles for one hundred years!"

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Varga said: Then, noble Bharata, we were all very disturbed, and we took shelter of that brahmana, whose unfailing wealth was austerity. "O sage," we said, "we were all puffed up with our beauty, youth, and romantic ideas, and you should forgive us for the wrong we did. We tried to seduce you, though you are a holy sage strict in your vows, and now we are cursed to die by our actions. Since the beginning of creation those who ponder the sacred law have enjoined that women are not to be killed. You know well the law, and for the law's sake, you should not be violent with us. You know the religious principle that a brahmana is a true friend to all creatures. O noble one, may this assurance of the wise now come true. Those who are learned give shelter and protection to surrendered souls, and we have come to you for shelter; therefore forgive us!" Sri Vaisampayana said: At these words, the dutiful brahmana, who always did good works and who shone like the sun and moon, bestowed his mercy. The brahmana said: The words hundred, thousand and universal are all words that may indicate something that does not end. But the hundred I spoke indicates a variable time period. When you all become crocodiles, you will attack men in the water, but the very best of men will drag you out of the water to the land, and then all of you will again assume your original forms. I have never spoken a lie, even while joking, and this arrangement is all that I can do. Once you are saved, all the holy places where you reside as crocodiles will become famous by the name of Naritirthas, "the holy sites of the women," for they will purify and sanctify all the people who visit them. Varga said: We then bowed to the sage and respectfully walked around him in a circle. In utter despair we came here from that place, thinking, "How short a time will it be? When, oh when will we meet that man who will give us back our beautiful bodies? It seemed that we were worrying about it for only a moment when we saw the exalted Devarsi Narada. All of us were joyous upon seeing Narada, who is a sage of immeasurable splendor, and offering him our sincere respect, we stood before him with our anxiety visible in our faces.

He asked us the cause of our unhappiness, and we told him. Hearing what had happened, he said to us, "In the marshlands of the southern seas, there are five pilgrimmage sites that are especially charming and purifying. You should go there at once, for soon the tigerlike Pandava Arjuna, who is a pure soul, will undoubtedly free you from your suffering." O hero, hearing his words, we came here, and now his words are coming true, for you have actually saved me, O sinless one. But my four friends are still living in the water. O hero, do a noble deed and liberate them all! Sri Vaisampayana said: O king, then without the slightest hesitation the glorious Pandava freed all the goddesses from their curse, for great was his prowess. Rising from the water and regaining their own bodies, the Apsaras looked just as they did before, O king. Arjuna then cleaned and purified the pilgrimmage sites, and taking leave of the Apsaras, he journeyed again to Manalura City to see the princess Citrangada. He begot in her a son and future king named Babhruvahana, and having seen his son, O king, the Pandava traveled toward Gokarna.

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Sri Vaisampayana said: Arjuna, of unlimited valor, visited in order all the pilgrimmage sites and purifying sanctuaries. In the course of visiting all the holy places and shrines on the western coast, he reached Prabhasa. Lord Krsna, who slew the demon Madhu, heard that Arjuna had reached Prabhasa and was visiting the holy places, one after the other. Krsna then came incognito to meet Arjuna, and Sri Krsna and Arjuna saw each other at Prabhasa. They embraced and asked one another about their health and well-being. As the two dear friends, who had formerly incarnated together as the sages Nara and Narayana, sat together, Sri Krsna asked how Arjuna was faring in his forest exile. Lord Krsna also inquired from Arjuna about his itinerary, saying, "My dear Pandava, why are you visiting all the holy places?" Arjuna then explained everything he had done in the forest, and Lord Krsna, chief of the Vrsni clan, listened and approved. Krsna and Arjuna freely enjoyed themselves in Prabhasa and then went to spend some time at the Raivataka Mountain. By the order of Krsna some men had adorned the mountain and brought foodstuffs, and Arjuna, accepting all these tasteful arrangements, ate with Lord Krsna and watched a program of theater and dance. Thanking and then dismissing all the entertainers, the Pandava, of great splendor, then went to the divine bed that had been well prepared for him. He told Lord Krsna of the Satvatas about the holy lands, rivers, and forests he had seen, and as he told his tales, Janamejaya, sleep carried off the son of Kunti, as he lay in his bed, which was as comfortable as those of the gods. Arjuna awoke to the sounds of sweet songs and the soft strumming of vinas and the chanting of joyful hymns, all designed to gently arouse him from slumber, O sinless king of the Bharatas. Performing all the essential duties for the body and soul, and then, being warmly invited by Lord Krsna, chief of the Vrsnis, he went with Him in a golden chariot to the Lord's city of Dvaraka. The entire city of Dvaraka, down to the smallest estates, was decorated in honor of Arjuna, the son of Kunti. O Janamejaya, the inhabitants of Dvaraka, eager to see Arjuna, rushed out to the king's highway by the hundreds and thousands. A large crowd of men gathered from the

Bhoja, Vrsni, and Andhaka dynasties, and hundreds and thousands of their fine ladies looked on. All the sons of the Bhoja, Vrsni, and Andhaka clans honored Arjuna, and he saluted them, even as they were saluting him, and everyone welcomed him to the city. Every one of the young boys of those great dynasties saluted him with reverence, and the men of his same age embraced the hero again and again. For many nights Arjuna stayed in the city, living with Krsna in Krsna's own charming palace, built of gems and full of all pleasureable things.

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Sri Vaisampayana said: Then after some days had passed, O king, the Vrsni, and Andhanka dynasties staged a huge festival on Raivataka Mountain, and the Bhoja, Vrsni, and Andhaka heroes gave charity to thousands of brahmanas during the festival of the mountain. With elegant cottages and colorful jewels spread all around the mountain, the whole region looked gorgeous, O king, and on all sides the trees were beautifully lit up with lamps. Skilled musicians sounded their instruments, dancers danced, and singers sang their songs. The powerful Vrsni boys were nicely dressed and ornamented, and they dashed about in their chariots made of golden parts. The people of the city came on foot, and in varieties of simple and elaborate vehicles, with their wives and followers, and by the hundreds and thousands. Then almighty Lord Haladhara, intoxicated from drinking Varuni honey and followed by the Gandharvas, came strolling about with His wife Revati. Similarly, the mighty Ugrasena, king of the Vrsnis, being praised in song by the Gandharvas, walked about with a thousand female companions. Pradyumna and Samba, sons of Lord Krsna who could fight with frenzied might, were also affected by drinking heavenly beverages. Sporting divine garlands, they enjoyed themselves like two immortal gods. Akrura, Sarana, Gada, Bhanu, Viduratha, Nisatha, Carudesna, Prthu, Viprthu, Satyaka, Satyaki, Bhangakara, Sahacara, Hardikya, Krtavarma, and all those who are not mentioned were all individually praised in song by the Gandharvas. Surrounded by ladies, they all made the festival at Raivataka Mountain a striking affair. In the midst of the thrill and excitement and splendor, Lord Krsna, son of Vasudeva, and Arjuna, son of Prtha, walked around together. As the two transcendental friends stolled about the festival ground, they saw Vasudeva's lovely daughter, who was Sri Krsna's younger sister, in the midst of her friends. She was gorgeously decorated and radiant with pure goodness. As soon as Arjuna saw her, Cupid rose up in his heart, and Krsna immediately noted that Arjuna's mind was fixed on His sister. Now the lotuseyed Krsna said to Arjuna, as if to tease him, "O Bharata, What is this? The mind of a saintly forest-dweller is agitated by romantic desire! She is my sister and the sister of my brother Sarana, Arjuna, born of the same mother. If you are seriously thinking about her, I myself shall speak to our father. Arjuna said: Who would she not bewilder with her perfect beauty, the daughter of Vasudeva and sister of Sri Krsna? If your sister, the Vrsni princess, could become my queen, then I surely must

have done all that is good and noble. But what means should I use to win her? Please tell me, Janaradana, and I shall do it precisely, if it can be done by a man. Lord Krsna said: Normally among the warriors, marriages are decided by the bride's own choice at a svayamvara. But that is doubtful here, Arjuna, because your own sentiments would not necessarily influence the decision. Those who know the sacred law have stated, "Among warriors who have proven to be heroes, forcibly taking a princess for the purpose of marriage is approved." Therefore you yourself should take my noble sister by force. Sri Vaisampayana said: Then Arjuna and Krsna made up their minds: "Let us do it!" they said, and they dispatched fast-moving men to go at once and deliver their entire proposal to Dharmaraja Yudhisthira, who was staying at Indraprastha. As soon as he heard the plan, the mighty-armed Pandava king gave his approval.

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Sri Vaisampayana said: Thereupon, Janamejaya, when Yudhisthira agreed and authorized him, Arjuna then learned that the girl had gone to the Raivataka Mountain. Arjuna took counsel with Krsna, and the Lord gave His approval, saying, "Let it be done." Abiding by Krsna's decision, Arjuna then departed in a golden chariot built to scriptural code, yoked with the horses Sainya and Sugriva, and delicately adorned with a garland of bells. The chariot was equipped with a full assortment of weapons. It rumbled like a rain cloud, shone like blazing fire, and struck dead the hopes of the hostile. Tightly fitted with armor, wielding a sword, and with finger and wrist guards fastened, Arjuna set out at once on the pretext of a hunting expedition. Now Subhadraup6 \chftn rootnote rs20 rs18up6 \chftn The sister of Lord Krsna. offered reverence to Raivata, the great stone mountain, and to all the deities who resided there, and to the brahmanas, having them invoke good fortune with their chants. Having circumambulated the mountain, she departed for Dvaraka, but Arjuna, son of Kunti, rushed up to her and forcibly placed her in his chariot. Thus taking the girl, who was smiling innocently, the tigerlike Arjuna departed for his own city with that chariot that could travel in the sky. Seeing that Subhadra was being stolen away, her military escort cried out and, they all hurried back toward Dvaraka city to sound the alarm. They all went at once to Sudharma, the royal assembly hall, and fully explained Arjuna's bold act to the assembly leader. Hearing this, the assembly leader repeatedly struck the gold-encircled battle drum, and it reverberated throughout the city. Stirred by the sound, the Bhojas, Vrsnis, and Andhakas put aside their eating and drinking and rushed to the assembly hall. Then as fires blaze on the sacred altars, so those tigerlike men of the Vrsnis and Andhakas, maharatha warriors who shone like swirling fire, took their seats by the hundreds on royal thrones wrought in gold, upholstered with costly cushions, and colorfully studded with gems and coral. When they were all seated like the gods in their sessions, the assembly chief and his assistents explained what Arjuna had done.

When the Vrsni heroes heard this, their eyes turned red with rage, for they could not endure Arjuna's deed, and they proudly rose up together, and the war cry went forth, "Yoke the chariots immediately! Bring the lances, the most prized bows, and full armor!" Some warriors cried out to their chariot drivers, "Yoke the chariots!" while other warriors themselves brought their swift horses adorned in gold. As the chariots, armor, and flags were being brought forward, and as the heroic men roared instructions, a great crowd and commotion arose about them. But Lord Balarama, sporting a garland of forest flowers, acting as if He were drunk and emboldened by Varuni beverage, and standing, in his blue garb, as big and strong as the peak of Mount Kailasa, then said, "What is this you are all doing, without knowledge, when you see that Lord Krsna remains silent? Without knowing His feelings, you are all enraged and roaring in vain. Let Him, with His great mind, explain to you His own plan, and what He would like to do, and then do it with full attention." Hearing these authoritative words from Balarama, everyone became silent, and then they began to say, "Yes, He is right. That is the best thing." Thus hearing these balanced, objective words from the intelligent Balarama, all the men again took their seats in the assembly. Then Lord Balarama asked victorious Lord Krsna, "My dear Krsna, why do You remain seated, watching all this in silence? O infallible one, for Your sake all of us honored Arjuna, but it seems that He did not deserve the honor, for he has a wicked mind and has disgraced his family. Indeed what man, anywhere, having eaten our food, should then break our dish, and still consider himself born in a noble family? Who would behave so rashly and inconsiderately, having come here seeking our friendship, and beseeching our help, and knowing all that we have done for him in the past? Insulting us, and disregarding You, he has stolen Subhadra by force, and thus he has taken death upon himself. "How can I tolerate it, Govinda, when he puts his foot right on My head, for he is treading on the head of a cobra? Today I alone shall rid the earth of the Kauravas, for I will not tolerate such an offense from Arjuna." All of the Bhojas, Vrsnis, and Andhakas agreed, and they supported Lord Balarama, whose deep and grave voice vibrated like rumbling clouds or kettledrums.

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Sri Vaisampayana said: When all the Vrsnis repeatedly spoke in the same spirit as Balarama, Lord Krsna then spoke with words that revealed the practical and moral reality of the situation.up6 \chftn rootnote rs20 up6 \chftn Lord Krsna tells why Arjuna did not offer gifts in return for Subhadra, or seek to win her at a svayamvara. "Arjuna did not commit an offense to our family, for he actually holds us in the highest regard without a doubt. And he realizes that you Satvatas are not greedy for his money. Furthermore, he did not want to create havoc at Subhadra's svayamvara. "And who will approve of giving away an innocent maiden, as if she were a head of cattle? And what man on earth would make a purchase of his offspring? In my opinion, the son of

Kunti saw all these discrepancies, and therefore in accord with religious law he has taken the initiative and carried away the girl. The relation appears to be a proper one. Subhadra is a most respected lady, and Arjuna is of the same nobility. Therefore he simply took the initiative and carried her away. Who could possibly seek revenge against Arjuna, who took birth as the son of King Kuntibhoja's daughter, in the dynasty of the exalted Bharata and Santanu? "I do not see anyone in all the worlds with the courage and prowess to defeat Arjuna, and that includes Indra and Rudra, O worthy colleague. What a chariot he has! And it is yoked with my own horses. Arjuna is a fighter, and his delivery of weapons is extremely rapid. Who could be equal to him in battle? My conclusion is that with supreme kindness we should run after Arjuna and in a mood of joyful celebration persuade him to return. For if Arjuna defeats all of you in a violent encounter and by his own strength returns to his city, your reputations will be ruined instantly, but there is no defeat in reconciliation." Hearing this from Sri Krsna, they acted accordingly, and Arjuna came back and celebrated his wedding in Dvaraka city. Arjuna stayed the last nights of the year there, and the remainder of the time he passed in Puskara. When the twelve-month exile was finished, he returned to Khandava Prastha. Greeting King Yudhisthira with great humility and offering reverence to the brahmanas, he at last went to greet Draupadi. But because of her love for him, Draupadi said to the Kuru prince, "You should go and stay with Subhadra, Kaunteya. After all, even when a load is well tied, the knot that was first to be tied is the first one that comes loose." Draupadi thus lamented in many ways, and Arjuna pacified her again and again, pleading for her understanding and tolerance. Arjuna hastened to send for Subhadra, having her change from her red silk garments to the dress of a cowherd girl. That glorious lady, a hero's wife, looked even more beautiful in that style, with her excellent figure and large, copper eyes, and upon reaching the main palace, the well-admired girl honored her mother-in-law, Kunti. Then she whose face was lustrous like the full moon quickly approached Draupadi, and she honored Drupada's daughter and said, "I am Subhadra, your servant." Krsna rose to greet her and embraced the sister of Lord Krsna and said happily, "May your husband have no rival." Subhadra too was joyful and replied, "May it be so!" The mighty Pandavas were delighted, and Kunti too was extremely pleased, O Janamejaya. Lord Krsna, whose eyes are as lovely as the lotus, received the news that Arjuna, the foremost Pandava, had reached his own city of Indraprastha. Sri Krsna Kesava, who is always beyond the influence of material nature, then came there with Sri Balarama and the very aristocratic heroes of the Vrsni and Andhaka dynasties, all of whom were maharatha warriors. As they traveled, Lord Krsna was surrounded by his brothers and other young princes and warriors, and He was well guarded by a large army. The illustrious Akrura, generous and wise, also came, as the mighty general of the Vrsni warriors, along with Anadhrsti, of extraordinary prowess; and Uddhava, a direct disciple of Brhaspati and a man of tremendous intelligence and fame, came with the Lord on His journey; and also Satyaka, Satyaki, and the Satvata named Krtavarma; Pradyumna, Samba, Nisatha, and Sanku as well; courageous Carudesna, Jhilli, Viprthu, Sarana, and mighty-armed Gada, who was especially wise. These and many other Vrsnis, Bhojas, and Andhakas came to Khandava Prastha, bearing many gifts. Thereupon, hearing that Lord Krsna had arrived, King Yudhisthira sent out the twins to receive Sri Krsna, the husband of the Goddess of Fortune. They greeted Him and also welcomed that most aristocratic circle of Vrsnis, who then entered Khandava Prastha, which was adorned with banners and flags in their honor. The roads had been thoroughly cleansed and sprinkled with water, and flowers were profusely strewn about. The city was further

enhanced with cooling essence of sandalwood and varieties of pure, bracing scents. Here and there fragrant aloe was being burned. The city was bustling with freshly bathed citizens in spotless garments, and the wealthy merchants in the crowd lent sparkling color to the scene. Surrounded by Vrsnis, Andhakas, and Mahabhojas, the mighty-armed Lord Krsna, the Supreme Personality, reached the city with His brother Balarama. As He was being worshiped by the citizens and by thousands of brahmanas, He entered the palace of King Yudhisthira, which resembled the abode of Indra. Yudhisthira properly greeted Balarama, and kissed Lord Krsna's head, embracing Him with his arms. Krsna greeted the joyful king with submission and respectfully greeted tigerlike Bhisma, following the rules of etiqutte for older brothers. Yudhisthira then received most respectfully the foremost Vrsnis and Andhakas as they began arriving in the palace. Those who were older, he honored as superiors, those of his age, he honored as beloved friends, greeting them with affection, and those who were younger honored him in turn. Then the greatly renowned Krsna gave extraordinary treasure to the bridegroom's party as a dowry, on Subhadra's behalf. Lord Krsna gave one thousand chariots, wrought in gold, bedecked with garlands of bells, yoked with four horses, and driven by charioteers of widely recognized skill; and ten thousand cows from the land of Mathura, all fine milkers of the purest breed. The opulent Krsna also gave, with pleasure, one thousand pure-bred mares, as bright as the moonbeams and decorated with golden ornaments; and similarly five hundred black and five hundred white mules, fully trained and as fast as the wind. The lotus-eyed Lord presented a thousand youthful ladies of light complexion, beautifully dressed, bright and pure, and very expert in bathing and massaging. All the girls wore one hundred gold pieces around their necks, enjoyed the best of health, were well groomed, and possessed fine ability in all types of personal service. Lord Janardana, chief of the Dasarha dynasty, also gave worked and unworked gold of the finest quality, as bright as fire and as much as ten strong men could carry. Lord Balarama was fond of bold heroism, and being ultimately pleased with Arjuna's behavior, He desired to strengthen the loving relationship with the Pandavas and show His submission to King Yudhisthira. Thus He who wields the plow weapon awarded to Arjuna a thousand fine elephants who stood like shining hilltops, their temples cleft in three, and oozing maddening juice. Equipped with drivers and adorned with loud bells and golden garlands, these elephants would never turn back in battle. Lord Krsna and Lord Balarama gave so many priceless jewels to the Pandavas that the gems became like the waves of a river, in which gifts of fine garments and blankets were the foam on the waves, and the colorful flags and banners were the bright green river moss. This mighty river went swirling into the ocean of the Pandavas, filling it up and bringing grief to those who envied them. Dharmaraja Yudhisthira accepted all these gifts, and he duly honored the maharatha warriors of the Vrsni and Andhaka dynasties. All those great souls, the leaders of the Kurus, Vrsnis, and Andhakas, sported together like pious men who have gone to the dwelling of the gods. Drinking together and loudly clapping their hands, the Kurus and Vrsnis enjoyed to their full satisfaction and within the bonds of decency. Thus those superlative heroes celebrated for many days, and finally, with full honors from the Kurus, the Vrsnis returned to their city of Dvaraka. Taking with them gleaming jewels, gifted by the Kuru nobles, the champion warriors of the Vrsnis and Andhakas placed Lord Balarama in the lead and departed. The very wise Sri Krsna stayed with Arjuna in the enchanting city of Indraprastha, O Bharata, and the two friends would stroll along the banks of the Yamuna River.

Thereafter Lord Krsna's beloved sister Subhadra gave birth to a brilliant and beautiful child, just as Paulomi had given birth to Jayanta. The boy had long arms, exceptional strength, and large eyes like a bull, and he was destined to subdue his enemies. This future hero and leader of men was named Abhimanyu because he was fearless (abhi) and capable of powerful anger (manyu). He arose from Dhananjaya in the womb of the Satvata princess, just as sacred fire springs from the sami firewood in the course of sacrifice. When Abhimanyu was born, Kunti's mighty-armed son Yudhisthira awarded ten thousand cows to the brahmanas and as many coins. From birth the child became a favorite of Lord Krsna's, and of all his uncles, just as the cool moon rays are dear to hard-working people. Sri Krsna Himself performed the religious rites, beginning with the birth ceremony, that invoke blessings on children, and the boy grew steadily like the waxing moon. Arjuna knew the military Veda, and he taught his child, a tamer of enemies, the entire tenfold miliary science, Dhanur Veda, in its four divisions, including both human and divine weapons. The mighty father taught his son the finest techniques in the use of weapons, skills that can only be acquired by long experience. In all the duties of royalty, he gave him extraordinary training. Seeing that his son by Subhadra was equal to the father in theory and practice, Arjuna was satisfied. Like the lord of heaven admiring his son, Arjuna, of frightening prowess, gazed upon his child, admiring the hard muscle throughout his limbs and all the signs of nobility on his body; his invincible fortitude; his neck and shoulders like those of a bull; and his wide jaws as forbidding as the jaws of a cobra. He was proud as a lion, a grand wielder of the bow, with the courage of a maddened elephant, a deep voice like thunder or rumbling kettledrums, a face as bright and handsome as the full moon, and just like Krsna Himself in courage, power, beauty, and physique. Draupadi too, whose body was a treasure of blessings, begot five heroic and brilliant sons, who were as steady and unmoveable as mountains. By Yudhisthira, Pancali gave birth to Prativindhya; by Vrkodara, Sutasoma; by Arjuna she begot Srutakarma; by Nakula, Satanika; and by Sahadeva, Srutasena. Just as Aditi gave birth to the Aditya gods, so Draupadi begot five heroic sons, all of whom became maharatha warriors. Consulting the holy books, the brahmanas said to Yudhisthira about his son, "He shall be called Prativindhya, for he will acquire knowledge of his enemies' weapons." Bhimasena's son with Draupadi was called Sutasoma, for he shone like sun and moon together after a thousand sacrifices of Soma. The brahmanas declared that the son whom Arjuna begot after performing mighty deeds would be called Srutakarma, "one whose deeds are heard." Nakula, the Kaurava prince, named his son after the saintly king Satanika, "one who commands a hundred armies," and his son would indeed bring glory to the clan. Draupadi gave birth to a son by Sahadeva during the asterism of Fire, and thus the child became known as Srutasena, "one who leads a famous army." The five illustrious sons of Draupadi were born in that order, at one year intervals, O best of kings, and they were dedicated to serving one another. Dhaumya, the royal priest of the Pandavas, performed successively the birth ceremonies and the hair-cutting and initiation rites for the boys, strictly following the Vedic path, O noble Bharata. The five of them were wellbehaved and faithful to their vows, and they studied the Vedas. They learned from Arjuna the complete military science, both human and divine. O tiger of kings, the Pandavas achieved a life of joy, for they were faithfully followed by their mighty broad-chested sons, who shone like sons of the gods.

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Sri Vaisampayana said: Living in Indraprastha, the Pandavas subdued other regional rulers by the order of King Dhrtarastra and Bhisma, son of Santanu, and brought their states within a peaceful and unified Pandava administration. Taking shelter of Dharmaraja, the king of virtue, the whole world lived happily, for people depended on the righteous deeds of the king just as they depended on their own bodies. The noble Bharata king, Yudhisthira, attended to his religious duties, economic policies, and personal desires in a balanced way, as a man with aquaintences respects them as he does himself and yet sees them as different from himself. So ideal and balanced was the king in his worldly and religious affairs that religion, economy, and personal satisfaction seemed to incarnate on the earth in his person, although he was always apart from these three, as a fourth and transcendental being. The Vedas found in the king the supreme student, the grand rituals gained in him the best performer and patron, and the social classes found in their king a pure-hearted protector. In that realm the Goddess of Fortune found a proper place to live, wisdom gained a shelter, and the laws of God found a true friend. The king appeared to be nobler and finer in the company of his four brothers, as a grand ritual becomes lovelier when united with the four Vedas. Equal in splendor to Brhaspati, the leading priests headed by Dhaumya surrounded the king, attending to his requirements, as the immortal gods surround and assist the Prajapati. The eyes and hearts of the citizens rejoiced exceedingly in that king of virtue, as much as in the spotless full moon. The citizens not only delighted in their destined good fortune, but whatever they desired in their hearts the king endeavored to give them. The king was wise and his speech was elegant, and never did he utter a word that was unbefitting, untrue, deceitful, or unkind. He wielded unusual power, but he found his pleasure in working for the good of all people and of his own soul, O noble Bharata. So did all the Pandavas rejoice in the goodness of their works, for the fever of personal ambition did not burn in their hearts. Yet by their personal prowess they instilled a fear of God in all the rulers of the earth. After Lord Krsna had been staying for some days in Indraprastha, Arjuna said to Him, "Krsna, the hot days are here; let us go to the Yamuna River. We will enjoy there with our close friends, Madhusudana, and we'll come back in the evening; that is, if you like the idea, Janardana." Sri Krsna said: Yes, son of Kunti, I also like the idea. Let us go with out close friends, Arjuna, and enjoy in the water as we like. Sri Vaisampayana said: Informing King Yudhisthira and receiving permission, Arjuna and Govinda departed, surrounded by intimate friends. Reaching the recreational area, which featured a large variety of excellent trees; both simple cottages and palatial estates like that of Indra; a wide range of tasty food, drink, and other comforts; large stocks of wealth, and variegated garlands and necklaces; and everything needed for the enjoyment of Arjuna and Krsna. The two friends arrived at that place which was filled with all types of shining jewels, and everyone began to play and enjoy as they wished, O Bharata.

Some of the women sported in the forest, some in the water, and some in the nice cottages. They enjoyed especially wherever Krsna and Arjuna went, and always tried to please them. At the height of the excitement Draupadi and Subhadra offered gifts of priceless clothes and jewelry to all the ladies present. Some of the ladies danced joyfully, while others cried out in the joy of celebration. Some ladies laughed, and others drank fine beverages. Some ladies wept, some wrestled and struck one another, and others discussed seriously together in secluded spots. All around, the opulent forest was filled with the exquisitely rich sounds of flute, vina, and mrdanga drum. As the festival was thus progressing, the darlings of the Kurus and Dasarhas, Krsna and Arjuna, went nearby to see a particularly charming area, and those two mighty souls who conquer hostile cities then sat down on most valuable seats. They, Partha and Madhava, enjoyed reminiscing about their many past adventures and romances, and as they sat together very happily, like the two Asvin gods seated in heaven, a brahmana arrived and approached them. Standing tall like a big sala tree, with a complexion like molten gold, and tawny skin, a reddish moustache, and with an evenly built body, he shone like the newly risen sun. He was dressed in black, with matted locks and a face as delicate as a lotus petal. Blazing with prowess, the tawny man came near Krsna and Arjuna, and the two quickly stood up to receive the radiant brahmana.

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Sri Vaisampayana said: The brahmana said to Arjuna and Lord Krsna, leader of the Satvatas, "You are the two great heroes of the world, standing here by the Khandava forest. I am a brahmana who eats a lot. In fact, I always consume immeasureable amounts, and I now beg you two, Krsna and Arjuna, that for once you offer me my full satisfaction of food." Thus addressed, Krsna and Arjuna said to him, "Tell us what food will satisfy you, and we will try to bring it." When the two heroes were thus asking him what kind of food was to be arranged, the lord replied, "I do not eat ordinary grains, for you may know me to be the god of fire. Thus you should offer food that is appropriate for me. "Lord Indra always carefully guards this Khandava forest, and because such a mighty personality guards it, I cannot burn it. His friend Taksaka the serpent always resides here with his associates, and for his sake the thunderbolt-wielder carefully guards this forest. Many other beasts are equally protected by this arrangement. I desire to burn the forest, but Indra's might does not allow me to burn it. As soon as he sees me blazing, he rains down water from the clouds, and I am unable to burn this desireable forest. But now that I have met you two, who can help me by your unique skill with weapons, I can burn the Khandava forest, which I have selected as my food. With your supreme knowledge of weapons, you will ward off the torrents of water and all the beasts on all sides." Addressed thus, fearsome Arjuna replied to the sacred Fire, "I have many ultimate weapons of divine power, so I can battle many thunderbolt-wielding Indras. But, my lord, I do not have a bow that fits the strength of my arms and withstands my speed and power in battle. And when I am firing rapidly, I need an inexhaustible supply of arrows; moreover my chariot will

not hold all the arrows I need. I would also request divine horses, white and as swift as the wind, and a chariot that rumbles like the clouds, and shines bright as the sun. "Similarly Sri Krsna does not have a weapon equal to His strength, a weapon by which He will slay the serpents and ghosts in battle. My lord, you must declare the means by which to accomplish this task, so that I may ward off Indra when he sends showers into the great forest. Whatever is to be done by manly prowess we two shall do, O Fire, but you, my lord, should provide the proper instruments.

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Sri Vaisampayana said: Thus addressed, the smoke-crested lord of fire fixed his mind on Varuna, desiring to see that lord of worlds. Varuna is the son of Aditi, and he is the god of the seas. Within his watery abode he understood that he was being thought of and so he appeared to Fire, who welcomed him and spoke to the lord of the waters, who is the fourth among the leaders of the universe, being a protector and controller. "King Soma once gave you a bow and quiver. Please give me both of them at once, and also the chariot marked with Hanuman, for Partha will perform a great task with the Gandiva bow. And also, for my sake, please give the Cakra disc to Sri Krsna." "Yes, I shall give," Varuna replied to Fire. He then presented the amazingly potent bow, a weapon that always increased the glory and fame of its owner, for it was invincible by any other weapon, being the harasser of all arms, the great one among weapons, devastating to enemy armies. That one weapon was equal to 100,000 weapons, and it made its kingdom flourish. Multicolored with all the hues, smooth and shining, without a scratch or scar, it had been worshipped by the gods and Gandharvas since time immemorial. Varuna gave that jewel of bows, two great quivers of inexhaustible shafts, and a chariot yoked to divine horses, its banner marked with the foremost of monkeys, Hanuman. The silver Gandharva horses were garlanded in gold. They moved at the speed of the mind or the wind and flashed like swift white clouds. The chariot had all necessary equipment. It could not be conquered by gods or demons, and it radiated light and reverberated with a deep rumbling sound. Its beauty captivated the mind of all who beheld it. Visvakarma, the lord of design and construction, had created it by the power of his austerities, and its form, like that of the sun, could not be precisely discerned. By mounting this chariot, as big as an elephant or cloud and blazing with splendor, the Moon had overcome the wicked Danavas. On top of this finest chariot was placed a flag staff that shone like Indra's thunderbolt. It was made of gold and uniquely attractive. On the staff was the divine Vanara, a transcendental monkey with the marks of the lion and tiger. Situated on top of the chariot, he seemed to roar out and shine with power. On the flag were all kinds of powerful creatures, whose fierce roars destroyed the consciousness of enemy armies. Arjuna walked reverentially around the unique chariot, which shone with variegated flags, and he offered his obeisances to the Supreme Lord, and to the secondary deities who had delivered the marvelous car. Tightly fitted with armor, with his sword and wrist and finger guards in place, Partha mounted the chariot as a pious man mounts the celestial craft that takes him to heaven. Firmly grasping the divine and glorious Gandiva bow, which had been constructed long ago by Brahma, Arjuna rejoiced. Bowing to the sacred fire, the hero then

gripped the bow, and exerting his power, strung it with a proper cord. When mighty Arjuna strung his bow, the twanging sound was so piercing that the minds of those who heard it shuddered. Having obtained a suitable chariot and bow, and two inexhaustible quivers of arrows, the son of Kunti was now ready and enthusiastic to assist the god of fire, who then gave to Lord Krsna a discus whose hub was a thunderbolt. Holding again His eternal, fiery weapon, which is ever devoted to Him, the Lord was ready to perform His pastimes. Fire then said to the Lord, "My dear Krsna, slayer of Madhu, with this weapon, You will undoubtedly conquer in battle, even against superhuman opponents. With this weapon You will ever be superior in battle to the human beings and even to the gods, and certainly the Raksasas, the Pisacasas, the wicked Daityas, and the Nagas--no matter how excellent your enemy may be. Whenever you throw this weapon, my dear Madhava, it will strike down the enemy in battle, without ever being struck, and it will always return to Your hand." Varuna then gave Lord Krsna a terrifying club named Kaumodaki, which roared like a thunderbolt and brought death to the wicked. Krsna and Arjuna were enlivened by the gifts, and now, prepared with weapons, missiles, chariots, and banners, they said to Fire, "We are ready to fight, lord, even with all the gods and demons, what to speak of Indra, who desires to fight for the sake of a serpent." Arjuna said: When Sri Krsna, chief of the Vrsnis, hurls His disc weapon, no one in the universe will stand unconquered. Taking the Gandiva bow and these two inexhaustible quivers of arrows, I too, O Fire, shall boldly conquer all the worlds in battle. My lord, we are ready to help you, and as soon as you like, you may surround the forest with a great fire. This very moment, blaze away as you desire! Sri Vaisampayana said: Thus addressed by Lord Krsna of the Dasarhas and Arjuna, the lord of fire assumed a flaming form and began to burn the forest. Surrounding it, the seven-tongued blaze angrily burned the Khandava forest, as if to reveal the almighty blaze that destroys the worlds at the end of the millenium. O noble Bharata, he siezed and pervaded the forest with a roar like that of thunder clouds, burning up all the creatures Providence had placed there. As the great woods burned, they revealed a form resembling Mount Meru, the king of mountains which shines with its skin of gold.

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Sri Vaisampayana said: [Lord Krsna and Arjuna had appeared in this world to eliminate the large demonic population that infested the earth.] Now these two tigerlike heroes situated themselves on both sides of the forest and carried out the great devastation. Wherever the creatures dwelling in the Khandava forest were seen to be escaping, the two heroes pursued them, and because of the speed and power of their chariots, there was no opening, no escape, for the two warriors and their splendid chariots pervaded the area.

As the Khandava forest burned, creatures by the thousands leaped up and fled, bellowing out their fearful cries to the ten directions. Some were burned in one part of their body, and others were burned entirely, their eyes bulging, scattered, overwhelmed, and senseless. Some of these beings embraced their offspring; others clung to their fathers and mothers, unable to let go out of affection, and in that posture they met destruction. Others leaped up with twisted expressions, and by the thousands they dashed about, finally plunging into the fire. All around, embodied souls could be seen writhing in their death throes on the earth's surface, their wings, eyes, and feet burned. As all the rivers and lakes reached a boil, O Bharata, the turtles and fish could be seen lying lifeless by the thousands. In that destruction of life the living beings in that forest appeared like embodied fires, as their limbs shot up in flames. As they leaped up, Arjuna cut them to pieces with arrows, and, smiling, hurled them into the blazing fire. [He knew that by giving up their mortal bodies in the presence of Lord Krsna, these demonic creatures would be instantly liberated from the cycle of birth and death.] Their limbs covered with arrows, and bellowing tumultuously, they thrust themselves up, only to fall back into the fire. The tumult of those forest animals, struck fiercely with arrows and burning up, was like the sound of the great ocean churning. The flames of the joyful fire flew up to the heavens, generating tremendous concern among the celestial denizens. Then all the exalted celestial denizens went for shelter to the king of gods, thousand-eyed Indra, who pulverizes the cities of his enemies. The gods said: O lord of the immortals, why are all these creatures burning in the presence of Lord Krsna? Can it be that the devastation of the worlds has come? Sri Vaisampayana said: Hearing this from them, Indra, killer of the great Vrtra, looked down and studied the situation. Then, to save the Khandava forest, he set out on the back of a celestial lion. The wielder of the thunderbolt spread the heavens thick with all manner of cloud formations, and commenced the heavy rains. Hurling down torrents as hard and wide as axles, by the hundreds and thousands, thousand-eyed Indra rained fiercely on the fire-god and his Khandava fuel. But before those shafts of rain could even reach their target, the sacred Fire, with his prowess, dried them up in the sky, and none could touch him. Then Indra, slayer of Namuci, grew utterly furious with the flaming Fire, and again he showered fiercely upon him, hurling a deluge of water. Filled with flames and torrents, crowded with smoke and lightning, and echoing with the crack of thunder, the forest was awful with fear.

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Sri Vaisampayana said: When Indra showered down water, Pandava Arjuna rushed it away with a shower of arrows, revealing in the process the finest of weapons. The Pandava covered the entire Khandava area with arrows, thus driving the rain away from the forest. So thoroughly did

ambidextrous Arjuna blanket the forest with his sky-going shafts that not a single creature was able to escape. Taksaka, the mighty serpent king, was not present as the forest was burning, for he had gone to Kuruksetra. However, Taksaka's powerful son Asvasena was there, and he made a frantic effort to save himself from the voracious fire. But harassed by Arjuna's arrows, he was unable to get out. His serpent mother saved him from burning by swallowing him, first gulping down his head and then his tail, stretching to let her son go down. But when the snake woman moved, Arjuna shot off her head with a sharp, wide-bladed arrow. Indra then saw Taksaka's son, and, anxious to save him, the thunderbolt-wielder bewildered Arjuna with sudden bursts of wind and rain, and in that instant, Asvasena escaped. Seeing the terrible power of illusion, and deceived by the snake, O Bharata, Arjuna cut into two and three pieces those who fled in the sky. The frightening Arjuna furiously cursed the crooked-moving snake, and Fire and Krsna cursed him as well, saying, "He shall have no position or place to rest!" Then victorious Arjuna covered the skies with cutting arrows and poured them on thousand-eyed Indra, for he kept remembering the god's deception and went in a rage to battle him. The king of the gods, seeing Arjuna's fury, also took up the battle, releasing his own blazing weapon, which expanded across the firmament. Then the Wind, roaring its challenge, shook up the seas and, standing in the sky, sent forth frenzied torrential clouds. But Arjuna was expert in counteracting the enemy, and to neutralize this attack he invoked and unleased his own supreme air missile. By its power the thunderbolt and clouds of Indra lost all their strength, the rain clouds dried up, and the lightning vanished. In a moment the sky was tranquil, free of passion and destruction, a cool and refreshing wind blew, and the sun disk was shining normally upon the earth. Joyful at the sudden collapse of interference, the sacred Fire, in his manifold forms, swirled into an unprecedented blaze, filling the world with his roaring, crackling sound. Seeing the two Krsnas guarding the forest, despite all opposition, the birds, headed by the descendents of Garuda, pridefully rose up into the sky. The birds in Garuda's line had beaks and talons like thunderbolts, and they rushed down from the sky toward Krsna and Arjuna, eager to strike them. At the same time, hoardes of snakes came out near Arjuna, spewing out horrible venom from their burning faces. Arjuna turned his attention to the birds, fighting with such speed that as soon as he saw them, he angrily shattered them with his arrows. They fell helplessly into the blazing fire, and their bodies were no more. Then the gods united with the Gandharvas, Yaksas, Raksasas, and serpents and rushed forward roaring with unheard of power, eager for combat. Their rage had driven them into a frenzy, and with iron maces and lethal wheels, stones, and fire-spitting missiles in their hands, they came to strike and kill Krsna and Arjuna. As they cried out and released a shower of weapons, frightening Arjuna harassed their arms and faces with his sharp arrows. [Having descended to this universe to destroy the wicked, most powerful Krsna took advantage of the occasion.] With His invincible disc he began slaying entire hoardes of Daityas and Danavas. Others, pierced by the arrows and slammed by the racing disc, crumpled to the earth, like waves making their final reach upon the shore. Now Indra was raging wildly, and mounting his white elephant, he swiftly charged Krsna and Arjuna. Taking his thunderbolt in hand, the slayer of demons instantly hurled the lethal rod, crying out to the gods, "Those two are dead!" Seeing that the king of gods had raised and hurled his thunderbolt, the gods took up all their weapons. King Yama, lord of death, grabbed the staff of deadly time, and Kuvera, lord of the treasury, his war palanquin; Varuna his noose and Siva his trident. The Asvins held their

flaming herbs, Dhata took his bow, and Jaya his club. Mighty Tvasta angrily siezed a mountain, Amsa took a spear, and the god of death now brandished an axe. Aryama, holding up an awesome bludgeon, strode about, while Mitra took a razor-edged disc and positioned himself. Pusa, wrathful Bhaga, and Savita, O king, took their bows and swords and rushed toward Krsna and Arjuna. Then the mighty Rudras, Vasus, Maruts, Visvedevas, and Sadhyas, ablaze with their own prowess, and many other gods, ready to strike, advanced with various weapons upon the two exalted personalities Krsna and Arjuna. In the great battle that ensued, wondrous signs were seen, portents normally visible at the end of the millenium when the worlds are annihilated, signifying that many creatures will relinquish their lives. Seeing that Indra was furiously attacking with the gods, the two unfailing friends were fearless and invincible, and they stood with ready bows. Seeing the gods advancing from all corners, the two now showed their fury, hurling them back with arrows hard as thunderbolts. When time and again their determination was broken, the gods fled the battle in fear and took shelter of Indra. Great sages in heaven were astonished to see that Sri Krsna and Arjuna had driven back the gods, and even lord Indra, having repeatedly witnessed the valor of the two in battle, was most pleased, and in a sporting spirit he again went to battle them. Indra then released a shower of stones, for he was eager to observe once more the prowess of his son Arjuna. And the ambidextrous Arjuna indignantly shattered the shower with his arrows. Seeing the futility of the effort, even as he was making it, Indra, of the hundred sacrifices, then greatly increased the lethal shower. But with his swift arrows, Arjuna annihilated the rain of stones, giving joy to his father, the king of the gods. Indra then ripped out with his bare hands a gigantic peak of Mandara Mountain and speedily hurled it, trying to strike the son of Pandu. Then Arjuna, with fast, fiery, and sidewinding arrows, blew up the mountain peak into a thousand pieces. The shattering of the mountain peak looked as spectacular as the shattering of outer space with its sun, moon, and stars. And as the great mountain peak came crashing down on the forest, it smashed the bodies of even more of souls who lived in the doomed forest of Khandava.

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Sri Vaisampayana said: The crashing of the mountain terrified the creatures who dwelled in the forest, and hundreds of demonic Danavas, Raksasas, serpents, hyenas, bears, maddened elephants and tigers, full-maned lions, deer, buffalo, and birds all fled in panic. As they gazed up at the burning forest and at the two Krsnas, this sight and the clear sounds of devastation left them in utter terror. Lord Krsna then released his self-effulgent disc, and the wicked communities such as the Danavas and ghostly Pisacaras, who had given so much pain to the earth, were cut to pieces by the hundreds and fell instantly into the fire. The Raksasas were ripped apart by Sri Krsna's disc, but by the touch of the Lord's own weapon, their bodies, although drenched in blood and fat, shone as beautifully as a formation of rain clouds at the reddening sunset. Lord Krsna, chief of the Vrsnis, roamed about like deadly time, O Bharata, cutting down ghostly Pisacas, evil birds, serpents, and beasts by the thousands. Sri Krsna devastates his foes,

and as He repeatedly hurled His Cakra disc, it struck down many creatures, and again and again it returned to His hand. As the Lord thus proceeded to slay all the marked creatures of the forest, His appearence terrified all beings. Among all the assembled gods and demons, there was not a one who could conquer Sri Krsna and Arjuna in battle. When the gods with all their strength were unable to put out the fire and save the forest, they turned away. Seeing how the hosts of celestials had given up the fight, Indra was pleased. Remaining there, he began to praise Krsna and Arjuna. When the gods had retired, an invisible voice, mighty and deep, declared to lord Indra, "Your friend Taksaka, leader of the serpents, was not trapped below, for at the time of burning the Khandava forest he had already gone to Kuruksetra. Listen to my words, Indra. You are unable to conquer Sri Krsna and Arjuna, for they are committed to this battle. They are not human beings, but rather Krsna is the Supreme Godhead, Narayana, and Arjuna is His eternal pure devotee, who appears as Nara. These two are the divine Nara-Narayana, who are famous even in heaven, and you know well their invincible prowess. These two primeval beings, the Lord and His pure devotee, are the wisest of all, and they cannot even be approached unless they will it. Certainly no one in all the planets of the universe can conquer them, for they are undefeatable in battle "These two, above all beings, are to be worshiped by all the gods and demons, and by the Yaksasa, Raksasas, Gandharvas, Kinnaras, and snakes. Therefore, Indra, you and the gods should leave this place, and you should behold that the Lord has ordained the destruction of the Khandava forest." Hearing this voice, and recognizing its words to be accurate, the lord of the immortals gave up his fury and indignation and departed for his heavenly home. Seeing that the great being had departed, the celestial denizens quickly went with him, O king. Seeing that the king of gods was leaving with the other celestials, the two heroes Krsna and Arjuna, acting the part of earthly warriors, cried out like conquering lions. When the king of gods had gone, O king, Krsna and Arjuna were jubilant, and without hestiation they returned to the burning of the forest. Just as the wind disperses the clouds, so Arjuna had dispersed the gods, and now with the strikes of his arrows he continued to liberate the living beings who lived in the Khandava forest. As Savyasaci fired away, not a single creature there could escape, for every one of them, as destined, was separated from his body. The mighty beasts and demonic beings in the forest could not even see Arjuna, so quickly did he fire his infallible shafts, and what to speak of making battle with him. He shot one creature with a hundred shafts, and with one feathered arrow he brought down one hundred. The liberated souls died instantly, falling senseless into the fire, as if struck down by Time himself. They found no peace behind barriers, on rough land, or in the temples of the ancestors and gods, for the full fire sprang up everywhere. Elephants, monkeys, deer, birds, and thousands of herds of creatures cried out wretchedly and made such a mighty sound that the aquatics in the Ganges and the ocean were panicstricken. Not a single creature was able to even look upon mighty-armed Arjuna or powerful Krsna, what to speak of fighting with them. Some groups funneled into hopelessly narrow paths and simply collapsed on the spot. And Lord Krsna, with his disc, continued to slay the wicked Raksasas, Danavas, and serpents, and with their heads and bodies cut to pieces by the swift power of the disc, their giant bodies fell lifeless into the mouth of the swirling fire. Fueled by the floods of flesh and blood and fat, the fire was swept up and up until it blazed clear and smokeless high in the sky. With blazing eyes, a blazing tongue, and a blazing wide, giant mouth, with blazing upright hairs and orange eyes, it drank the fat of those souls whose bodies were sinful, and the fire became happy and peaceful. Indeed, he experienced the greatest bliss in the association of Sri Krsna and Arjuna, for their association was just like celestial nectar.

Suddenly Lord Krsna saw the Asura named Maya fleeing from the residence of Taksaka. The wind-driven god of fire, eager to burn him, took the body of a sage with matted locks and roared like a raincloud. Krsna also wished to slay him, and, standing His ground, He raised His disc. Seeing the upraised disc and the voracious fire, Maya cried out, "Arjuna! Please come and help me!" Hearing his fearful cry, Arjuna, son of Prtha, replied to Maya, "Do not fear," giving him the hope of life. As soon as Arjuna gave Namuci's brother Maya an assurance of safety, Lord Krsna did not want to slay him, nor did Fire burn him. Thus as the forest burned, the fire did not consume six persons: Asvasena, Maya, and the four birds known as the Sarngakas.

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Janamejaya said: When the forest was ablaze, why did Agni hold off burning the Sarngakas? O brahmana, kindly tell me at once. You have explained why the fire did not burn Asvasena and the Danava named Maya, O brahmana, but you have not explained about the Sarngakas. I find it amazing that they did not perish. Please explain how they survived when Agni, god of fire, was wreaking such devastation. Sri Vaisampayana replied: Even when the fire reached a fierce pitch, it did not burn the Sarngakas, O Bharata, and I shall now narrate to you in full how and why it happened. Once there was an ascetic who was strict in his vows and the very best among those who know sacred law. This saintly and well-educated seer was known as Mandapala, and he followed the path of celibate saints who raise their vital fluid to the brain and so nourish their spiritual intelligence. He was scholarly, austere, and a lover of virtue, and having fully controlled his senses he had freedom to practice his noble convictions. Having gone to the highest limit of austerities, he relinquished his material body, O Bharata, and went to Pitrloka, the planet of ancestors, but he did not achieve the result he had expected. Realizing that even the planets he had attained by austerities did not bestow the results he desired, he inquired of the celestial residents in the presence of Yamaraja. "Why do these planets seem concealed from me, even though I have fairly acquired them by my austerities? What did I fail to accomplish in my religious practices, that I have obtained such a result for all my works? I shall make up whatever is lacking and keeps these planets, the fruit of my austerities, closed to me. Tell me what I lack, O celestial denizens." The demigods replied: Human beings are born in debt, O brahmana. Hear now what their obligations are: to perform sacred rites, to practice celibate student life, and to beget progeny. The entire debt is paid by sacrifice, austerity, and offspring. You have lived the austere life of a celibate and have offered sacrifice, but you have no offspring. Because of this lack the planets you earned are still sealed off to you. Beget progeny, and then you will enjoy these immortal realms. O sage, a son saves his father from the hell known as Put, and thus a son is called putra, the

savior from hell. O best of the brahmanas, you must therefore endeavor to beget a son to perpetuate your line. Vaisampayana said: Hearing such a declaration from the celestial beings, the sage Mandapala wondered, "Where can progeny be had quickly and in good quantity?" Considering the matter, he realized that birds have many offspring, and so, transforming himself into a Sarngaka bird, he approached a young female Sarngaka named Jarita and begot in her four sons who would become learned Vedic scholars. But the sage left his young sons in the woods with the mother while they were still in their eggs and went after a female named Lapita. When the great soul had flown off after Lapita, O Bharata, Jarita worried constantly out of affection for her children. The sage had abandoned his sons even though the young should not have been left in the forest while still in their eggs. The aggrieved mother Jarita did not desert them, and when they were born, she was moved by affection and did everything she could do to maintain them, O king, in the ill-fated Khandava Forest. As Mandapala moved about the woods with Lapita, the sage realized that Agni was coming to burn down Khandava Forest. Understanding the fire-god's purpose and realizing that his children would be trapped in the blaze, the learned brahmana sage fearfully offered prayers of praise to the sacred fire, the powerful ruler of the world, entrusting his sons to the god's mercy. Mandapala said: O Agni, you are the mouth of all the gods, for it is you who carries the ritual oblation. O Agni, you dwell undetected within all beings. The wise say that you are one, and again they say that you are three-fold, and calling you eight-fold, they render you the one who bears the sacrificial offering. It is by you, O Agni, that the world is created; so say the exalted sages. O sacred fire, without you the entire universe would immediately cease to exist. After offering their obeisances to you, the brahmanas journey with their wives and children to the eternal destination they have won by their good deeds. The learned say you are the rain cloud suspended in the sky and flashing with lightning. The fire that burns all beings emanates from you. Great is your splendor, O sacred fire, for this cosmic creation is yours, and all deeds and all beings, both moving and unmoving, are arranged by you. You have set the primeval waters on their course. All the worlds rest in you. Offerings to the gods and forefathers are established within you, exactly as they are meant to be. O Agni, you alone are the fire, the sustainer, the seer Brhaspati, the twin Asvins, the lord of friendship, the moon, and the wind. Vaisampayana said: Thus praised by Mandapala, Fire was satisfied, O king, with that sage of immeasureable splendor and said to him, "What may I do to please you?" With folded hands Mandapala addressed the sacred Fire, "When you burn the Khandava woods, please spare my sons." "So be it!" promised the lord of fire, and at that very moment he entered the Khandava forest, eager to burn.

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Sri Vaisampayana said: When the fire began to blaze, the Sarngakas were very aggrieved and disturbed. Indeed they were utterly terrified for they could find no shelter. Seeing her little sons in such danger, Jarita agonized over them and wailed, O king. "The fearful fire is coming, burning every hiding place, igniting the world, and giving me grief, more and more. And my children are pulling on me, for they are young and don't know what to think. They have not even grown their feathers or feet, and they are the hope of our ancestors, yet the terrifying flames are coming. Now they are licking and tasting the nearby trees. Even though I could escape, my sons have no strength and could not make it, and if I carry my sons, then I will be too weak to escape. And I do not have the power to leave them. Oh, how my heart is shaking! Which son could I leave behind, and which son would I take with me? What should I do? What is to be done? My dear sons, think of what to do. I am thinking of how to save you, but I find no solution. I shall simply cover you with my own body and give up my life with you. " `Jaritari is our eldest son, and certainly our family line depends on him. Sarisrkva will beget progeny and bring prosperity to our ancestors. Stambamitra should perform austerities, and Drona will be a superb Vedic scholar.' After saying all this, your cruel father departed. If I must now flee, whom shall I take, and who will inherit this final disaster? What is my duty? How can I act properly?" Thus overwhelmed, she could not find within her mind a way to save her sons from the fire, and she continued to speak and lament until her children, the little Sarngakas, replied to their mother, "Dear mother, give up this sentiment and fly away from the fire! Even when we perish, you will beget other sons, but if you perish, mother, we will be too young to survive and perpetuate our family line. Understand these two options, and do what is best for our family, for now is your last chance to act, mother. You must not let your affection for your sons destroy the family. Our father begot us so that he could attain the higher planets, and his endeavor must not go in vain." Jarita said: Here is a mouse hole, near the tree. Enter it quickly now, so that the fire will not harm you! Then I shall cover the hole with dirt, my sons. I think this is the solution to the raging fire. When the fire is over, I will return and remove the pile of dirt. Isn't this the solution to save you from the fire? The Sarngakas said: We have not developed our feathers and flesh. The carniverous rat would devour us. Considering this certain danger, we could not possibly live in that hole. How will the fire not burn us? How will the rat not eat us? How will our father's life not be in vain? How will our mother take care of us? We birds must perish in the rat hole or from the fire, and considering the two options, burning in the fire is better than being eaten alive. It is an abominable death to be eaten alive by a rat in a hole. The learned have ordained that one should relinquish one's body unto fire.

Jarita said:

When the small rat came out of the hole, a hawk carried it away in his talons. There is no further danger. The Sarngakas said: There is no way that we can definitely know that the hawk took away the mouse. Anyway, there will be others in the hole that will threaten us. There is some doubt that the fire will come, for we can see that the wind is dying. But there is no doubt, mother, that the holedwellers will kill us. A doubtful death, mother, is better than a doubtless one. Take to the skies, as you must, and you will find other beautiful sons. Jarita said: I myself saw the hawk coming, for I was nearby, and the mighty bird walked around, then grabbed the mouse out of the hole and took it away. As the hawk flew away, I quickly followed it, pronouncing blessings upon the bird for having taken the mouse out of the hole. "O king of hawks, you have taken away our enemy, and now you go on your way. May you move through the heavens in a golden form, free of enemies." When the hungry bird had eaten the mouse, I got his permission and returned home. Now, my sons, go into the hole with full confidence; there is no danger for you. The hawk took the mouse before my eyes; there's no doubt about it. The Sarngakas said: We still don't know, mother, if the mouse was taken from the hole, and until we clearly know that, we are unable to enter the hole. Jarita said: But I do know it--the hawk took the mouse! Thus there is no danger, please do what I say. The Sarngakas said: You cannot dispell our great fear by trying to help us in this deceitful way. When a person's faculties are fully disturbed, he does not act rationally. We have never done anything for your benefit, nor do you know our real identity. Who are you, so good and dutiful that you are willing to be tortured by caring for us? Who are we to you? You are young and beautiful and capable of satisfying the desires of your husband. Go along now to your husband, and you will have other beautiful children. By entering the fire, we are sure to attain the worlds of the blessed. Or if the fire does not burn us, you will come to us again. Sri Vaisampayana said: At these words, the Sarngaka mother left her sons in the Khandava forest and quickly went to a safe place where Fire had not settled. Thereupon the raging fire, with its harsh, cutting flames, headed straight for the little Sarngaka sons of the sage Mandapala. When the children saw the fire blazing with its power, the eldest child, Jaritari, spoke to his brothers so that Fire could hear him.

ADI PARVA - CHAPTER 223

Jaritari said:

Before the time of troubles, a wise man awakens, and when the difficult times come, he never succumbs to pain. However, one who remains dull and unaware as long as troubles are not directly upon him and does not awaken beforehand is shaken in time of trouble, and does not comprehend anything. Sarisrkva said: Sober you are and wise, for a life-threatening problem comes fast upon us. Surely out of many people, only one is actually brave and learned. Stambamitra said: The eldest is truly the savior, for the eldest saves one from troubles. If the eldest does not understand, what will the younger do? Drona said: The fire-god of golden seed comes quickly blazing to our abode. The lank fire comes crawling, licking with his seven flaming tongues. Sri Vaisampayana said: Thus addressed by his brothers, Jaritari folded his hands in humility. Now hear, O king, how he was able to satisfy the mighty Fire. Jaritari said: You are the soul of the wind, you are its purifying power, and you are the body of green growing things. O Fire, water is your source, and you are the source of the water. Your flames, O powerful one, go upward and downward and seep out to the sides, like the wide rays of the sun. Sarisrkva said: Our mother has gone to save herself, and we do not know our father. Our wings are not yet grown, and we have no other savior, Fire, but you. Thus it is clear that you, who are a unique hero, must fully protect us. O Fire, with your benevolent form, made beautiful by seven shooting flames, protect us now who worship you, seeking your shelter. Because you are the sacred fire, into which offerings are made to the Supreme Lord, you alone are the instrument by which the austerities of sages become offerings to the Lord. It is fire that digests our food, and thus you give strength to the senses. O lord, care for us, for we are but infant sages. Your duty is to carry oblations to the Lord, and our duty is to offer them, so kindly pass us by and go elsewhere. Stambamitra said: O Fire, the whole universe depends on you, for you sustain all creatures. You maintain the world, and thus you alone are all things. You, Fire, carry the religious offerings to the Lord, and you are yourself the highest offering. The wise worship you in many ways, although you are one. As the source of vision, you manifest the three worlds, and when the time has come, you devour them in your blazing heat. You are the source of heat, and therefore birth depends on you.Thus you are the foundation of the whole living world. Dwelling within the embodied souls, O lord of the world, you ever flourish by burning the food they eat, and thus everything depends on you. Drona said:

O sacred Fire, you are the rays of the sun, and thus you take all the waters of the earth and all the earth's juices, and again at the time of creation you send them forth as rain, nourishing all the world, O luminous one. O bright one, from you all the herbs and vines again garb themselves in green, and the lotus ponds, and the sea and the great ocean arise. Our dwelling, O sharp-rayed one, is dedicated to Varuna, lord of waters, and it should not be consumed by fire. Please, be our benevolent savior and do not destroy us now! O yellow-eyed, red-throated, oblation-eating Fire, blazing the black path, go beyond and let us be, as you spare the ocean mansions. Sri Vaisampayana said: Thus addressed by Drona, who had never put anyone into trouble, the sacred Fire was pleased, and keeping his promise to Mandapala, he said to Drona, "You are a sage, Drona, for you have spoken spiritual wisdom. I shall do as you desire; you have nothing to fear. Mandapala has previously entrusted all of you to me, for he said, `You must spare my little sons when you go to burn the forest.' I respect very much both his words and yours. Tell me now what I can do to help you. O powerful brahmana, you have pleased me greatly by your prayer. And may you be blessed." Drona said: O Fire, these cats always threaten and disturb us. O sacred fire, please place them and their relatives between your ferocious teeth. Sri Vaisampayana said: The fire did just that, O Janamejaya, and giving leave to the Sarngakas, he went on blazing and burned the Khandava forest.

ADI PARVA - CHAPTER 224

Sri Vaisampayana said: My dear Kauravya, in the meantime Mandapala went on worrying for his sons. Although he had appealed to the god of fire and received assurances, he thought, "Fire may not stop himself from burning them." Constantly worrying about his sons, he said to Lapita, "My little sons are not even able to fly, Lapita. When the sacred fire swells and the wind is whipping about, my children will be unable to escape. And their mother is certainly unable to save them. When she fails to find a way to save them, she will be overcome by grief. Burning with sorrow over my helpless sons, who can neither run nor fly, she must be screaming in aguish and racing about. What about my son Jaritari, and what about my Sarisrkva, and what about Stambamitra and Drona, and their poor suffering mother?" As the sage Mandapala continued to lament in the forest, O Bharata, Lapita said to him as if with envy, "There is no need to think of your sons. You yourself said they are all brilliant and powerful sages who have nothing to fear from the fire. And in my presence, you entrusted them to the fire-god, and that great soul promised to spare them. Fire is a world ruler and he would never speak a lie. Your sons are quite capable of explaining themselves. Your concern is not really for them. You are really suffering because you worry about that woman who is my

rival. I know you don't love me the way you once loved her. Even if a man has given his love to another and doesn't care for his own family, he is not indifferent when he has the power to help them. Just go to Jarita, the one you for whom you lament. I shall wander about alone, like all the women who have bad men. Mandapala said: I am not acting as you so proudly imagine. I am thinking about my progeny, for they are in trouble. The world derides a fool who gives up his actual wealth and then depends on future profit. You may do as you wish. The fire is blazing, eagerly lapping up the trees, and it causes conflict and anguish in my heart. Sri Vaisampayana said: When the fire had passed over that region, Jarita rushed back to her sons, eager to care for them. When she came to the forest and saw they were all healthy and had been saved from the fire, the poor mother cried out with emotion at this most unbelievable sight. Again and again she went up to her sons, one by one, all the time weeping. Suddenly Mandapala arrived there, O Bharata, but not a single one of his sons welcomed him. Though he eagerly and repeatedly spoke to them, one by one, and to Jarita, they would say nothing to the sage, good or bad. Mandapala said: Which is the eldest son, and which one is next? Who is the middle son, and who is the youngest among you? Why don't you answer me when I am speaking to you with such anguish in my heart? I cannot find any peace in my life since I left you to the fire. Jarita said: What do you want with your eldest son? What do you have to do with your next son? What business do you have with your middle son, or with the youngest, who is an ascetic? When I was completely helpless, you rejected me and went your way. Go to that Lapita. Go to the young one with the pretty smile. Mandapala said: Apart from an illicit lover, nothing ruins a woman's character as much as rivalry with another woman. The whole world has heard of Arundhati, a most faithful and noble woman, who lost all faith in her husband, Vasistha, although he was an exalted sage of pure character who was always devoted to her welfare and happiness. But she began to think badly of him, even though he was one of the seven sages of heaven and a courageous thinker, and by her contempt she became like the red dawn when it is covered by smoke. Sometimes visible, sometimes not, she is not a handsome sight, for she appears like a strange omen. You took me as your husband to beget progeny in this world, and if you reject me, whom you once desired, now that it has come to this, then you will become like that lady. It is impossible for men to trust their wives, for once they have children, even chaste women forget their duties to their men. Sri Vaisampayana said: My dear king, all the sons then properly welcomed and revered him, and he began to comfort and reassure his own begotten children.

ADI PARVA - CHAPTER 225

Mandapala said: I informed the fire-god about you, so that you would be saved, and he agreed and gave his word. Thus knowing of Fire's promise, of your mother's knowledge of duty, and of your own supreme heroism, I did not come sooner. You should not have worried about dying, my sons, for even the god of fire recognizes the wise sages, and all of you have learned the Vedic wisdom. Sri Vaisampayana said: Thus comforting his sons and taking them and his wife, O Bharata, Mandapala then went from that land to another land. The hot-rayed lord of fire, along with Krsna and Arjuna, then burned up the blazing Khandava forest, and by doing so, he relieved the whole world of fear. The fire drank up waves of marrow and fat, cleansing the earth. Completely satisfied, he revealed himself to Arjuna. The lord of the celestials, Indra, then came down from inner space, surrounded by the hosts of wind gods, and said to Arjuna and Sri Krsna, "You two have performed a task which even the immortal gods could hardly accomplish. Such is my satisfaction that I wish to bestow gifts upon you. Choose whatever you wish, even if it is difficult to obtain and beyond the scope of human beings." Arjuna chose from Indra all sorts of weapons, and Indra established a time in which Arjuna could take possession of them. "When in the future the mighty god Siva is pleased, Pandava, he will bestow upon you all these weapons. I alone know when that time will come, O child of the Kurus, and because of your great austerities I shall see that you obtain all the weapons you requested. You will take possession of all the fire weapons, wind weapons, and all of my own weapons, Dhananjaya." Lord Krsna chose eternal loving friendship with His devotee Arjuna, and the king of gods happily granted this boon. Having awarded the two heroes their wishes, and pleased with the whole situation, Lord Indra took leave of the fire-god and returned with the gods, to the heavenly abode. Fire was quite satiated, for he had burned the forest, with its fated birds and beasts, for five days and one, and now he rested. Cleansing the world of the flesh and marrow of those fated creatures, Fire felt the greatest joy, and he said to Lord Krsna and Arjuna, "All my desires have been fulfilled by you two, who are the best of all personalities. I beg to grant you leave. You are true heroes, and you may go where your desire takes you." When the glorious Fire had thus bid them farewell, Arjuna, Sri Krsna, and the mystic Danava named Maya all circumambulated the god, O Bharata king, and together they sat at their leisure on the charming bank of the river. This last chapter of the First Canto, Adi-parva, of the Mahabharata, was completed on the eve of the Appearance Day of Sri Advaita Acarya, February 1, 1990, in the area of New Dvaraka Dhama, Los Angeles, California, by the mercy of His Divine Grace Srila Prabhupada and Their Lordships Sri Sri Rukmini-Dvarakadhisa.

(c) 1991 Bhaktivedanta Book Trust