Mahabharata on Nature

"'Vasudeva said, "O mighty-armed Yudhishthira, listen to me as I recite to thee the many names of Rudra as also the high blessedness of that high-souled one. The Rishis describe Mahadeva as Agni, and Sthanu, and Maheswara; as one-eyed, and three-eyed, of universal form, and Siva or highly auspicious. Brahmanas conversant with the Vedas say that that god has two forms. One of these is terrible, and the other mild and auspicious. Those two forms, again, are subdivided into many forms. That form which is fierce and terrible is regarded as identical with Agni and Lightning and Surya. The other form which is mild and auspicious is identical with Righteousness and water and Chandramas. Then, again, it is said that half his body is fire and half is Soma (or the moon). That form of his which is mild and auspicious is said to be engaged in the practice of the Brahmacharya vow. The other form of his which is supremely terrible is engaged in all operations of destruction in the universe. Because he is great (Mahat) and the Supreme Lord of all (Iswara), therefore he is called Maheswara. And since he burns and oppresses, is keen and fierce, and endued with great energy, and is engaged in eating flesh and blood and marrow, he is said to be Rudra. Since he is the foremost of all the deities, and since his dominion and acquisitions are very extensive, and since he protects the extensive universe, therefore he is called Mahadeva. Since he is of the form or colour of smoke, therefore he is called Dhurjati. Since by all his acts he performs sacrifices for all and seeks the good of every creature, therefore he is called Siva or the auspicious one. Staying above (in the sky) he burns the lives of all creatures and is, besides, fixed in a particular route from which he does not deviate. His emblem, again, is fixed and immovable for all time. He is, for these reasons, called Sthanu. He is also of multiform aspect. He is present, past, and future. He is mobile and immobile.

"Vaisampayana continued, 'Ceasing to lament, the cheerless queen, taking upon her lap the feet of her husband, sat there, sighing heavily and wishing also the restoration of her son to life. King Vabhruvahana then, regaining consciousness, saw his mother seated in that guise on the field of battle. Addressing her he said, "What can be more painful than the sight of my mother, who has been brought up in luxury, lying on the bare ground beside her heroic husband stretched thereon? Alas, this slayer of all foes, this foremost of all wielders of weapons, hath been slain by me in battle. It is evident that men do not die till their hour comes.[198] Oh, the heart of this princess seems to be very hard since it does not break even at the sight of her mighty-armed and broad-chested husband lying dead on the ground. It is evident that one does not die till one's hour comes, since neither myself, nor my mother is deprived of life (at even such a sight). Alas, alas, the golden coat of mail of this foremost hero of Kuru's race, slain by me, his son, knowingly, is lying on the ground, cut off from his body. Alas, ye Brahmanas, behold my heroic sire lying prostrate on the Earth, on a hero's bed, slain by his son. What benefit is done to this hero, slain by me in battle, by those Brahmanas who were commissioned to attend upon this foremost one of Kuru's race engaged in following the steed? Let the Brahmanas direct what expiation should now be undergone by me, a cruel and sinful wretch, that has slain his own sire in battle. Having slain my own sire, I should, suffering every kind of misery, wander over the Earth, cruel that I am, covering myself with his skin. Give me the two halves of my sire's head today, (so that I may wander over the Earth with them for that period), for there is no other expiation for me that have slain my own sire. Behold, O daughter of the foremost of snakes, thy husband slain by me.

“Markandeya said, ‘One day it was resolved by the gods that they should descend on the earth and try the goodness and virtue of king Sivi, the son of Usinara. And addressing each other,--‘Well’--Agni and Indra came to the earth. And Agni took the form of a pigeon flying away from Indra who pursued him in the form of a hawk, and that pigeon fell upon the lap of king Sivi who was seated on an excellent seat. And the priest thereupon addressing the king said, ‘Afraid of the hawk and desirous of saving its life, this pigeon hath come to thee for safety. The learned have said that the falling of a pigeon upon one’s body forebodeth a great danger. Let the king that understands omens give away wealth for saving himself from the danger indicated.’ And the pigeon also addressed the king and said, ‘Afraid of the hawk and desirous of saving my life I have come to thee for protection. I am a Muni. Having assumed the form of a pigeon, I come to thee as a seeker of thy protection. Indeed, I seek thee as my life. Know me as one possessed of Vedic lore, as one leading the Brahmacharya mode of life, as one possessed also of self-control and ascetic virtues. And know me further as one that has never spoken disagreeably unto his preceptor, as one possessed of every virtue indeed, as one that is sinless. I repeat the Vedas, I know their prosody; indeed, I have studied all the Vedas letter by letter. I am not a pigeon. Oh, do not yield me up to the hawk. The giving up of a learned and pure Brahmana can never be a good gift.’ And after the pigeon said so, the hawk addressed the king, and said, ‘Creatures do not come into the world in the same particular order. In the order of creation, thou mayst, in a former birth, have been begotten by this pigeon. It is not proper for thee, O king, to interfere with my food by protecting this pigeon (even though he might have been thy father).’

When the good natured Lakshmana, who was very fond of his brother, heard these words, he shut his ears (with his hands) and set out on the track that Rama had taken. And Lakshmana set out without casting a single glance on that lady with lips soft and red like the Bimba fruit. Meanwhile, the Rakshasa Ravana, wearing a genteel guise though wicked at heart, and like unto fire enveloped in a heap of ashes, showed himself there. And he appeared there in the disguise of a hermit, for forcibly carrying away that lady of blameless character. The virtuous daughter of Janaka, seeing him come, welcomed him with fruits and root and a seat. Disregarding these and assuming his own proper shape, that bull among Rakshasas began to re-assure the princess of Videha in these words, ‘I am, O Sita, the king of the Rakshasas, known by the name of Ravana! My delightful city, known by the name of Lanka is on the other side of the great ocean! There among beautiful women, thou wilt shine with me! O lady of beautiful lips, forsaking the ascetic Rama do thou become my wife!’ Janaka’s daughter of beautiful lips, hearing these and other words in the same strain, shut her ears and replied unto him, saying, ‘Do not say so! The vault of heaven with all its stars may fall down, the Earth itself may be broken into fragments, fire itself may change its nature by becoming cool, yet I cannot forsake the descendant of Raghu! How can a she-elephant, who hath lived with the mighty leader of a herd with rent temples forsake him and live with a hog? Having once tasted the sweet wine prepared from honey or flowers, how can a woman, I fancy, relish the wretched arrak from rice?’ Having uttered those words, she entered the cottage, her lips trembling in wrath and her arms moving to and fro in emotion. Ravana, however, followed her thither and intercepted her further progress. And rudely scolded by the Rakshasa, she swooned away. But Ravana seized her by the hair of her head, and rose up into the air.

“The holy one said, ‘It was only through affection that I said all this, desiring to know thy mind, and not from the desire of reproaching thee, nor from pride of learning, nor from wrath, nor from desire of making a speech. I know thy magnanimity of soul, and also thy strength, and thy deeds. It is not for that reason that I reproached thee. O son of Pandu, a thousand times greater will be the benefit conferred by thee on the Pandava’s cause than that which thou thinkest thyself to be capable of conferring on it. Thou, O Bhima, with thy kinsmen and friends, art exactly that which one should be that has taken his birth in a family like thine, that is regarded by all the kings of the earth. The fact, however, is that they can never arrive at the truth, who under the influence of doubt proceed to enquire about the consequences hereafter of virtue and vice, or about the strength and weakness of men. For it is seen that what is the cause of the success of a person’s object becometh also the cause of his ruin. Human acts, therefore, are doubtful in their consequences. Learned men, capable of judging of the evils of actions pronounce a particular course of action as worthy of being followed. It produces, however, consequences, the very opposite of what were foreseen, very much like the course of the wind. Indeed, even those acts of men that are the results of deliberation and well-directed policy, and that are consistent with considerations of propriety, are baffled by the dispensations of Providence. Then, again, Providential dispensations, such as heat and cold and rain and hunger and thirst, that are not the consequences of human acts, may be baffled by human exertion. Then again, besides those acts which a person is pre-ordained (as the result of the act of past lives) to go through, one can always get rid of all other acts begun at his pleasure, as is testified by both the Smritis and the Srutis. Therefore, O son of Pandu, one cannot go on the world without acting.

“‘Beholding the ruler of the Madras disabled in battle by Subhadra’s son with his shafts, the younger brother of Salya, filled with wrath, advanced against Abhimanyu, scattering his shafts. Arjuna’s son however, endued with great lightness of hand, cut off his antagonist’s head and charioteer, his triple bamboo-pole, his bed (on the car), his car-wheels, his yoke, and shafts and quiver, and car-bottom, by means of his arrows, as also his banner and every other implements of battle with which his car was equipped. So quick were his movements that none could obtain a sight of his person. Deprived of life, that foremost and chief of all ornaments of battle fell down on the earth, like a huge hill uprooted by a mighty tempest. His followers then, struck with fear, fled away in all directions. Beholding that feat of the son of Arjuna, all creatures were highly gratified, and cheered him, O Bharata, with loud shouts of “Excellent, Excellent!”

Addressing Sini’s grandson, that bull of his clan, (Yudhishthira said), “O grandson of Sini, the time for that eternal duty which the righteous ones of old have indicated (for friends) towards friends in seasons of distress, hath now come. O bull amongst the Sinis, reflecting within myself, I do not, O Satyaki, see amongst all my warriors one who is a greater well wisher to us than thou art. He who is always well-affected, he who is always obedient, I think, he should be appointed to a grave commission in times of distress. As Kesava is ever the refuge of the Pandavas even, so art thou, O thou of Vrishni’s race, who art like Kesava in prowess. I will, therefore, lay a burthen on thee. It behoveth thee not to frustrate my purpose. Arjuna is thy brother, friend, and preceptor, O bull among men, in this battle render him aid in time of distress. Thou art devoted to truth. Thou art a hero. Thou art the dispeller of the fears of friends. Thou art celebrated in the world, in consequence of thy acts, O hero, as one that is truthful in speech. He, O grandson of Sini, who casteth away his body while fighting in battle for friends, is equal to him who giveth away to Brahmanas the whole earth. We have heard of various kings gone to heaven, having given away the whole of this earth unto Brahmanas with due rites. O thou of virtuous soul, I beg of thee, with joined hands, even this viz., that, O lord, attain thou the fruit of giving away (unto Brahmanas) the whole earth, or something higher than that by incurring danger to thy life itself for helping Arjuna. There is one, viz., Krishna, that dispeller of the fears of friends, who is ever willing to cast away his life in battle (for the sake of friends). Thou, O Satyaki, art the second. None but a hero can render aid unto a hero, exerting valorously in battle, from desire of fame. An ordinary person cannot do so. In this matter, here is none else but thee who can protect Arjuna.

I shall, by my mind alone, hurl today at Partha, for my victory, that weapon of immeasurable energy, called the brahmastra. Arjuna will never be able to escape that weapon, if only the wheels of my car do not sink into the Earth in battle today. Know this, O Shalya, that I would not take fright at Yama himself armed with his rod, or Varuna himself armed with his noose, or Kuvera himself armed with his mace, or Vasava himself armed with the thunderbolt, or at any other foe whatever that may approach for slaying me. Therefore, I have no fear from Partha, nor from Janardana. On the other hand, I shall encounter them both in today's destructive battle. Once on a time, while wandering for the sake of practising weapons on my bow called Vijaya, O king, I had, by shooting many fierce shafts of terrible forms, heedlessly struck the calf of a (Brahmana's) homa cow with one of those shafts, and unwillingly killed it while it was wandering in a solitary forest. The Brahmana then addressed me, saying, 'Since, becoming insensate, thou hast slain the offspring of my homa cow, the wheel (of thy car) will sink into the Earth while at the time of battle fear will enter thy heart.' From these words of the Brahmana I am experiencing great fear. These kings of the Lunar race that are lords of (other people's) weal and woe, offered to give that Brahmana a 1,000 kine and 600 bovine bulls. With even such a gift, O Shalya, the Brahmana would not be gratified, O ruler of the Madras. I was then for giving him seven hundred elephants of large tusks and many hundred of slaves male and female. That foremost of Brahmana would not still be gratified. Collecting next full 14,000 kine, each black in hue and having a white calf I was still unable to obtain the grace of that best of Brahmana. A wealthy mansion full of every object of desire, in fact, whatever wealth I had, I wished to give him with due worship, but he refused to accept the gift.

"'Bhishma said, "The king, having entered that large forest, came upon an asylum of ascetics. Fatigued with the toil he had undergone, he sat himself down for rest. Beholding him armed with bow, worn out with toil, and hungry, the ascetics approached him and honoured him in due form. Accepting the honours offered by the Rishis, the king enquired of them about the progress and advancement of their penances. Having duly answered the enquiries of the king, those Rishis endued with wealth of asceticism asked that tiger among rulers about the reason that led his steps to that retreat. And they said, 'Blessed be thou, in pursuit of what delightful object hast thou, O king, come to this asylum, walking on foot and armed with sword and bow and arrows? We wish to hear whence thou art coming, O giver of honours. Tell us also in what race thou art born and what thy name is.' Thus addressed, O bull among men, the king proceeded to duly give unto all those Brahmanas an account of himself, O Bharata, saying, 'I am born in the race of the Haihayas. By name I am Sumitra, and I am the son of Mitra. I chase herds of deer, slaying them in thousands with my arrows. Accompanied by a large force and my ministers and the ladies of my household, I came out on a hunting expedition. I pierced a deer with an arrow, but the animal with the shaft sticking to his body ran with great speed. In chasing it I have, without a set purpose, arrived at this forest and find myself in your presence, shorn of splendour, toil-worn, and with hope disappointed. What can be more pitiable than this, viz., that I have arrived at this asylum, spent with fatigue, shorn of the signs of royalty, and disappointed of my hopes. I am not at all sorry, ye ascetics, at my being now shorn of the signs of royalty or at my being now at a distance from my capital. I feel, however, a poignant grief in consequence of my hope having been disappointed. The prince of mountains, viz.

"'Bhishma said, "Listen, O king, to this story of the discourse between a vulture and a jackal as happened of old. Indeed, the occurrence took place in the forest of Naimisha. Once upon a time a Brahmana had, after great difficulties, obtained a son of large expansive eyes. The child died of infantile convulsions. Some (amongst his kinsmen), exceedingly agitated by grief and indulging in loud lamentations, took up the boy of tender years, that sole wealth of his family. Taking the deceased child they proceeded in the direction of the crematorium. Arrived there, they began to take the child from one another's breast and cry more bitterly in grief. Recollecting with heavy hearts the former speeches of their darling again and again, they were unable to return home casting the body on the bare ground. Summoned by their cries, a vulture came there and said these words: 'Go ye away and do not tarry, ye that have to cast off but one child. Kinsmen always go away leaving on this spot thousands of men and thousands of women brought here in course of time. Behold, the whole universe is subject to weal and woe. Union and disunion may be seen in turns. They that have come to the crematorium bringing with them the dead bodies of kinsmen, and they that sit by those bodies (from affection), themselves disappear from the world in consequence of their own acts when the allotted periods of their own lives run out. There is no need of your lingering in the crematorium, this horrible place, that is full of vultures and jackals and that abounds with skeletons and inspires every creature with dread. Whether friend or foe, no one ever comes back to life having once succumbed to the power of Time. Such, indeed, is the fate of all creatures. In this world of mortals, every one that is born is sure to die. Who shalt restore to life one that is dead and gone on the way ordained by the Destroyer? At this hour when men are about to close their daily toil, the Sun is retiring to the Asta hills.

Know also that the attributes of Rajas, Tamas, and Sattwa are of Him. He is the fruit (or end) of all the modes of life, and He it is who should be known as the fruit (or reward) of all (pious) acts (such as Japa and Sacrifice, etc.)[1361] The Highest and Immutable, He is also the fruit of abstention from all work. The Chandas are the hair on His body, and Akshara (or Pranava) is His word. The diverse orders (of men) and the modes of life are His refuge. His mouths are many. Duty (or religion) is planted in his heart. He is Brahma; He is the highest Righteousness; He is Sat and He is Asat;[1362] He is Sruti; He is the scriptures; He is the Sacrificial vessel; He is the six and ten Ritwijes; He is all the Sacrifices; He is the Grandsire (Brahman); He is Vishnu; He is the twin Aswins; and He is Purandara;[1363] He is Mitra; He is Varuna; He is Yama; He is Kuvera the lord of treasures. Although the Ritwijes seem to behold Him as separate, He is, however, known to them as one and the same. Know that this entire universe is under the control of One divine Being.[1364] The Veda that is in the soul, O prince of Daityas, regards the unity of various creatures. When a living creature realises this unity in consequence of true knowledge, he is then said to attain to Brahma. The period of time for which one creation exists or for which it ceases to exist is called a Kalpa. Living creatures exist for a thousand millions of such Kalpas. Immobile creatures also exist for an equal period. The period for which a particular creation exists is measured by many thousands of lakes (in the following way), O Daitya! Conceive a lake that is one Yojana in width, one Krosa in depth, and five hundred Yojanas in length. Imagine many thousands of such lakes. Seek then to dry up those lakes by taking from them, only once a day, as much water as may be taken up with the end of a single hair.

[1701] When such is the state of the bodies of all creatures,--that is when that which is called the body is changing incessantly even like the rapid locomotion of a steed of good mettle,--who then has come whence or not whence, or whose is it or whose is it not, or whence does it not arise? What connection does there exist between creatures and their own bodies?[1702] As from the contact of flint with iron, or from two sticks of wood when rubbed against each other, fire is generated, even so are creatures generated from the combination of the (thirty) principles already named. Indeed, as thou thyself seest thy own body in thy body and as thou thyself seest thy soul in thy own soul, why is it that thou dost not see thy own body and thy own soul in the bodies and souls of others? If it is true that thou seest an identity with thyself and others, why then didst thou ask me who I am and whose? If it is true that thou hast, O king been freed from the knowledge of duality that (erroneously) says--this is mine and this other is not mine,--then what use is there with such questions as Who art thou, whose art thou and whence dost thou come? What indications of Emancipation can be said to occur in that king who acts as others act towards enemies and allies and neutrals and in victory and truce and war? What indications of Emancipation occur in him who does not know the true nature of the aggregate of three as manifested in seven ways in all acts and who, on that account, is attached to that aggregate of three?[1703] What indications of Emancipation exist in him who fails to cast an equal eye on the agreeable, on the weak, and the strong? Unworthy as thou art of it, thy pretence of Emancipation should be put down by thy counsellers! This thy endeavour to attain to Emancipation (when thou hast so many faults) is like the use of medicine by a patient who indulges in all kinds of forbidden food and practices.

Thou art he that dwells with even the Daityas (who are the foes of all sacrifices). Thou dwellest with those that are the foes of all acts (and that have abandoned all acts). Thou art of large teeth, and thou art of mighty weapons. Thou art he that has been greatly censured. Thou art he that stupefied the Rishis dwelling in the Daruka forest. Thou art he that did good unto even thy detractors, viz., those Rishis residing in the Daruka forest. Thou art he who dispels all fears and who dispelling all the fears of those Rishis gave them Emancipation. Thou art he that has no wealth (in consequence of his inability to procure even his necessary wearing apparel). Thou art the lord of the celestials. Thou art the greatest of the gods (in consequence of thy being adored by even Indra and others that are regarded as the highest of the celestials). Thou art an object of adoration with even Vishnu. Thou art the slayer of those that are the foes of the deities. Thou art he that resides (in the form of the snake Sesha) in the nethermost region.[154] Thou art invisible but capable of being comprehended, even as the wind which though invisible is perceived by every body. Thou art he whose knowledge extends to the roots of everything and unto whom all things, even in their inner nature, are known. Thou art the object that is enjoyed by him that enjoys it. Thou art he among the eleven Rudras who is called Ajaikapat. Thou art the sovereign of the entire universe. Thou art of the form of all Jivas in the universe (in consequence of thy being covered by the three well-known attributes of Sattwa, Rajas, and Tamas). Thou art he that is not subject to those three attributes. Thou art he that transcends all attributes and is a state of pure existence which is incapable of being described with the aid of any adjective that language can yield. Thou art the prince of physicians called Dhanwantari. Thou art a comet (in consequence of the calamities that flow from thee unto the sinful).

"'Bhishma said, "In this connection is recited the old history of the discourse between the Rishi Uddalaki and his son called Nachiketa. Once on a time the Rishi Uddalaki endued with great intelligence, approaching his son Nachiketa, said unto him, 'Do thou wait upon and serve me.' Upon the completion of the vow he had observed the great Rishi once more said unto his son, 'Engaged in performing my ablutions and deeply taken up with my Vedic study, I have forgotten to bring with me the firewood, the Kusa blades, the flowers, the water jar, and the potherbs I had gathered. Do thou bring me those things from the riverside.' The son proceeded to the spot indicated, but saw that all the articles had been washed away by the current. Coming back to his father, he said, 'I do not see the things!' Afflicted as he then was with hunger, thirst, and fatigue, the Rishi Uddalaki of high ascetic merit, in a sudden wrath, cursed his son, saying, 'Do thou meet with Yama today!' Thus struck by his sire with the thunder of his speech, the son, with joined palms, said, 'Be appeased with me!' Soon, however, he fell down on the earth, deprived of life. Beholding Nachiketa prostrated upon the earth, his sire became deprived of his senses through grief. He, too, exclaiming, 'Alas, what have I done,' fell down on the earth. Filled with grief, as he indulged in lamentations for his son, the rest of that day passed away and night came. Then Nachiketa, O son of Kuru's race, drenched by the tears of his father, gave signs of returning life as he lay on a mat of Kusa grass. His restoration to life under the tears of his sire resembled the sprouting forth of seeds when drenched with auspicious showers. The son just restored to consciousness was still weak. His body was smeared with fragrant unguents and he looked like one just awaking from a deep slumber. The Rishi asked him, saying, 'Hast thou, O son, acquired auspicious regions by thy own acts? By good luck, thou hast been restored to me!

When fire is not obtainable (for the purposes of a sacrifice), gold is used as substitute. Guided by the indications afforded by the auditions of the Veda, one that is conversant with authorities and that knows the identity of gold with fire, acts in this way. Placing a piece of gold on some blades of Kusa grass spread out on the ground, the sacrificer pours libations upon it. Upon also the pores of an ant-hill, upon the right ear of a goat, upon a piece of level earth, upon the waters of a Tirtha, or on the hand of a Brahmana, if libations are poured, the illustrious deity of fire becomes gratified and regards it as a source of his own aggrandisement as also that of the deities through his. Hence, it is that we have heard that all the deities regard Agni as their refuge and are devoted to him. Agni sprang from Brahman, and from Agni sprang gold.[394] Hence, it has been heard by us, that those persons observant of righteousness that make gifts of gold are regarded as giving away all the deities. The man who makes gifts of gold attains to a very high end. Regions of blazing effulgence are his. Verily, O Bhargava, he becomes installed as the king of kings in heaven. That person who, at sunrise, makes a gift of gold according to the ordinance and with proper Mantras, succeeds in warding off the evil consequences foreshadowed by ominous dreams. The man who, as soon as the sun has risen, makes a gift of gold becomes cleansed of all his sins. He who makes a gift of gold at midday destroys all his future sins. He who with restrained soul, makes a gift of gold at the second twilight succeeds in attaining to a residence with Brahman and the deity of wind and Agni and Soma in their respective regions. Such a man attains to auspicious fame in regions of great felicity that belong to Indra himself. Attaining to great fame in this world also, and cleansed of all his sins, he sports in joy and happiness.

"'"The father-in-law said, 'O thou of excellent vows and conduct, beholding thee wasted by wind and sun, deprived of thy very complexion, emaciated and almost destitute of consciousness through hunger, how can I be such a transgressor against the rules of righteousness as to take thy share of the barley? O auspicious damsel, it behoves thee not to say so, for the sake of those auspicious results for which every family must strive.[218] O auspicious damsel, how can I behold thee at even this, the sixth division of the day, abstaining from food and observing vows? Thou art endued with purity and good conduct and penances. Alas, even thou hast to pass thy days in so much misery. Thou art a child, afflicted by hunger, and belongest to the softer sex. Thou shouldst be always protected by me. Alas, I have to see thee worn out with fasts, O thou that art the delighter of all thy kinsmen.'

Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years’ sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, ‘Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.’

“Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!

“Sauti continued, ‘Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.’

“Saunaka said, ‘O son of Suta, I desire to know the reason why the illustrious Rishi whom thou hast named Jaratkaru came to be so called on earth. It behoveth thee to tell us the etymology of the name Jaratkaru.’

“Shortly after, O Partha, the monarch, possessed by the Rakshasa and terribly afflicted by him, lost all his senses. At this time a Brahmana beheld the king in the woods. Afflicted with hunger, that Brahmana begged of the king some food with meat. The royal sage, Kalmashapada, that cherisher of friends, answered the Brahmana, saying, ‘Stay thou here, O Brahmana for a moment. On my return, I will give thee whatever food thou desirest.’ Having said this, the monarch went away, but the Brahmana stayed on there. The high-minded king having roved for some time at pleasure and according to his will, at last entered his inner apartment. Thus waking at midnight and remembering his promise, he summoned his cook and told him of his promise unto the Brahmana staying in the forest. And he commanded him, saying, ‘Hie thee to that forest. A Brahmana waiteth for me in the hope of food. Go and entertain him with food and meat.’

“Lomasa said, ‘When these very identical words were spoken again and again by the lord of celestials, the son of Bhrigu, setting Indra at naught, took up the offering he had intended to make. And as he was about to take up an excellent portion of the Soma juice with the object of offering it to the two Aswins, the destroyer of the demon Vala (Indra) observed his act, and thus spoke unto him, ‘If thou take up the Soma with a view to offering it to those celestials, I shall hurl at thee my thunderbolt of awful form, which is superior to all the weapons that exist.’ Thus addressed by Indra, the son of Bhrigu, cast at Indra a smiling glance, and took up in due form a goodly quantity of the Soma juice, to make an offering to the Aswins. Then Sachi’s lord hurled at him the thunderbolt of awful form. And as he was about to launch it, his arm was paralysed by Bhrigu’s son. And having paralysed his arm, Chyavana recited sacred hymns, and made offering on the fire. His object gained, he now attempted to destroy that celestial. Then by the virtue of that saint’s ascetic energy, an evil spirit came into being,--a huge demon, Mada by name, of great strength and gigantic proportions. And his body was incapable of being measured either by demons or by gods. And his mouth was terrible and of huge size, and with teeth of sharpened edge. And one of his jaws rested on the earth, and the other stretched to heaven. And he had four fangs, each extending as far as one hundred yojanas, and his other fangs were extended to the distance of ten yojanas, and were of a form resembling towers on a palace, and which might be likened to the ends of spears. And his two arms were like unto hills, and extended ten thousand yojanas, and both were of equal bulk. And his two eyes resembled the sun and the moon; and his face rivalled the conflagration at the universal dissolution. And he was licking his mouth with his tongue, which, like lightning, knew no rest.

“Lomasa said, ‘O son of Bharata’s race! If mortals breathe their last at this spot, they go to heaven. O king! Thousands upon thousands of men come to this place to die. A blessing was pronounced on this spot by Daksha, when he was engaged in sacrifice here, (in these words), ‘Those men that shall die at this spot shall win a place in heaven.’ Here is the beautiful and sacred river, Saraswati, full of water: and here, O lord of men, is the spot known as Vinasana, or the place where the Saraswati disappeared. Here is the gate of the kingdom of the Nishadas and it is from hatred for them that the Saraswati entered into the earth in order that the Nishadas might not see her. Here too is the sacred region of Chamashodbheda where the Saraswati once more became visible to them. And here she is joined by other sacred rivers running seawards. O conqueror of foes, here is that sacred spot known by the name of Sindhu--where Lopamudra accepted the great sage Agastya as her lord and, O thou whose effulgence is like unto that of the sun, here is the sacred tirtha called Prabhasa, the favoured spot of Indra and which removeth all sins. Yonder is visible the region of Vishnupada. And here is the delightful and sacred river, Vipasa. From grief for the death of his sons the great sage Vasistha had thrown himself into this stream, after binding his limbs. And when he rose from the water, lo! he was unfettered. Look, O king with thy brothers at the sacred region of Kasmeera, frequented by holy sages. Here, O scion of Bharata’s race, is the spot, where a conference took place between Agni and the sage Kasyapa, and also between Nahusha’s son and the sages of the north. And, O great prince, Yonder is the gate of the Manasasarovara. In the midst of this mountain, a gap hath been opened by Rama. And here. O prince of prowess incapable of being baffled, is the well-known region of Vatikhanda, which, although adjacent to the gate of Videha, lieth on the north of it.

Savitri said, ‘Sometime before, my wise and intelligent father-in-law was deprived of his kingdom. May that monarch regain his kingdom. And may that superior of mine never renounce his duties! Even this is the second boon that I solicit!’ Then Yama said,--‘The king shall soon regain his kingdom. Nor shall he ever fall off from his duties. Thus, O daughter of a king have I fulfilled thy desire. Do thou now desist! Return! Do not take any future trouble!’ Savitri said, ‘Thou hast restrained all creatures by thy decrees, and it is by thy decrees that thou takest them away, not according to thy will. Therefore it is, O god, O divine one, that people call thee Yama! Do thou listen to the words that I say! The eternal duty of the good towards all creatures is never to injure them in thought, word, and deed, but to bear them love and give them their due. As regards this world, everything here is like this (husband of mine). Men are destitute of both devotion and skill. The good, however, show mercy to even their foes when these seek their protection. Yama said, ‘As water to the thirsty soul, so are these words uttered by thee to me! Therefore, do thou, O fair lady, if thou will, once again ask for any boon except Salyavana’s life!’ At these words Savitri replied, That lord of earth, my father, is without sons. That he may have a hundred sons begotten of his loins, so that his line may be perpetuated, is the third boon I would ask of thee!’ Yama said, Thy sire, O auspicious lady, shall obtain a hundred illustrious sons, who will perpetuate and increase their father’s race! Now, O daughter of a king, thou hast obtained thy wish. Do thou desist! Thou hast come far enough.’ Savitri said, ‘Staying by the side of my husband, I am not conscious of the length of the way I have walked. Indeed, my mind rusheth to yet a longer way of. Do thou again, as thou goest on, listen to the words that I will presently utter! Thou art the powerful son of Vivaswat.

“Markandeya continued, ‘Having said this, that virtuous youth who loved and revered his parents, afflicted with grief held up his arms and began to lament in accents of woe. And seeing her lord overwhelmed with sorrow the virtuous Savitri wiped away the tears from his eyes and said, ‘If I have observed austerities, and have given away in charity, and have performed sacrifice, may this night be for the good of my father-in-law, mother-in-law and husband! I do not remember having told a single falsehood, even in jest. Let my father-in-law and mother-in-law hold their lives by virtue of the truth!’ Satyavan said, ‘I long for the sight of my father and mother! Therefore, O Savitri, proceed without delay. O beautiful damsel, I swear by my own self that if I find any evil to have befallen my father and mother, I will not live. If thou hast any regard for virtue, if thou wishest me to live, if it is thy duty to do what is agreeable to me, proceed thou to the hermitage!’ The beautiful Savitri then rose and tying up her hair, raised her husband in her arms. And Satyavan having risen, rubbed his limbs with his hands. And as he surveyed all around, his eyes fell upon his wallet. Then Savitri said unto him, ‘Tomorrow thou mayst gather fruits. And I shall carry thy axe for thy ease.’ Then hanging up the wallet upon the bough of a tree, and taking up the axe, she re-approached her husband. And that lady of beautiful thighs, placing her husband’s left arm upon her left shoulder, and embracing him with her right arms, proceeded with elephantic gait. Then Satyavan said, ‘O timid one, by virtue of habit, the (forest) paths are known to me. And further, by the light of the moon between the trees, I can see them. We have now reached the same path that we took in the morning for gathering fruits. Do thou, O auspicious one, proceed by the way that we had come: thou needst not any longer feel dubious about our path. Near that tract overgrown with Palasa tree, the way diverges into two.

Saluting them with the word 'Welcome' and raising them from their bent attitudes, the illustrious Sankara addressed them smilingly, saying, 'Tell us the object of your visit.' Commanded by the Three-eyed god, their hearts became easy. They then said these words unto him, 'Our repeated salutations to thee, O Lord. Salutations to thee that art the source of all the gods, to thee that art armed with the bow, to thee that art full of wrath. Salutations to thee that hadst destroyed the sacrifice of that lord of creatures (viz., Daksha), to thee that art adored by all the lords of creatures. Salutations to thee that art always praised, to thee that deservest to be praised, to thee that art Death's self. Salutations to thee that art red, to thee that art fierce, to thee that art blue-throated, to thee that art armed with the trident, to thee that art incapable of being baffled, to thee that hast eyes as beautiful as those of the gazelle, to thee that fightest with the foremost of weapons, to thee that deservest all praise, to thee that art pure, to thee that art destruction's self, to thee that art the destroyer; to thee that art irresistible, to thee that art Brahman, to thee that leadest the life of a brahmacari; to thee that art Ishana; to thee that art immeasurable, to thee that art the great controller, to thee that art robed in tatters; to thee that art ever engaged in penances, to thee that art tawny, to thee that art observant of vows, to thee that art robed in animal skins; to thee that art the sire of Kumara, to thee that art three-eyed, to thee that art armed with the foremost of weapons, to thee that destroyest the afflictions of all that seek thy shelter, to thee that destroyest all haters of Brahmanas, to thee that art the lord of all trees, the lord of all men, the lord of all kine, and ever the lord of sacrifices. Salutations to thee that art always at the head of troops, to thee that art three-eyed, to thee that art endued with fierce energy.

In thy heart however, O king, the slightest feeling of wrath or vexation did not rise. For this, O monarch, I became highly delighted with thee. When I caused diverse kinds of food to be brought and then set fire to them, I hoped that thyself with thy wife wouldst give way to wrath at the sight. Even that act however, of mine was tolerated by thee. I then ascended the car, O monarch, and addressed thee, saying, "Do thou with thy wife bear me." Thou didst what I bade, without the least scruple, O king! I became filled with delight at this. The gifts of wealth I made could not provoke thy anger. Pleased with thee, O king, I created with the aid of my Yoga puissance that forest which thyself with thy wife didst behold here. Listen, O monarch, to the object I had. For gratifying thee and thy queen I caused thee to have a glimpse of heaven. All those things which thou hast seen in these woods, O monarch, are a foretaste of heaven. O best of kings, for a little while I caused thee and thy spouse to behold, in even your earthly bodies, some sights of heaven. All this was done for showing the puissance of penances and the reward that is in store for righteousness. The desire that arose in thy heart, O monarch, at the sight of those delightful objects, is known to me. Thou becamest desirous of obtaining the status of a Brahmana and the merit of penances, O lord of Earth, disregarding the sovereignty of the earth, nay, the sovereignty of very heaven! That which thou thoughtest, O king, was even this. The status of a Brahmana is exceedingly difficult to obtain; after becoming a Brahmana, it is exceedingly difficult to obtain the status of a Rishi; for even a Rishi it is difficult to become an ascetic! I tell thee that thy desire will be gratified. From thee, O Kusika, will spring a Brahmana, who shall be called after thy name. The person that will be the third in descent from thee shall attain to the status of a Brahmana.

One should dress one's hair, apply collyrium to one's eyes, and wash one's teeth, as also worship the deities, in the forenoon. One should not gaze at urine or faeces, or tread on it or touch it with one's feet. One should not set out on a journey at early dawn, or at midday, or in the evening twilight, or with a companion that is unknown, or with a Sudra, or alone. While going along a road, one should, standing aside, always make way to a Brahmana, to kine, to kings, to an old man, to one that is weighted with a burden, to a woman quick with child, or to one that is weak. When one meets a large tree that is known, one should walk round it. One should also, when coming upon a spot where four roads meet, walk round it before pursuing one's journey. At midday, or at midnight, or at night in general, or at the two twilights, one should not proceed to spots where four roads meet. One should never wear sandals or clothes that have been worn by another. One should always observe the vow of Brahmacharya, and should never cross one's legs. One should observe the vow of Brahmacharya on the day of the new moon, as also on that of the full moon, as also on the eighth lunar day of both fortnights. One should never eat the flesh of animals not slain in sacrifice. One should never eat the flesh of the back of an animal. One should avoid censuring and calumniating others, as also all kinds of deceitful behaviour.[461] One should never pierce others with wordy shafts. Indeed, one should never utter any cruel speech. One should never accept a gift from a person that is low and vulgar. One should never utter such words as trouble other people or as are inauspicious or are as sinful. Wordy shafts fall from the mouth. Pierced therewith, the victim grieves day and night. The man of wisdom should never shoot them for piercing the vitals of other people. A forest, pierced with shafts or cut down with the axe, grows again.

‘Rishyasringa said, ‘Here came to-day a religious student with a mass of hair on his head. And he was neither short nor tall. And he was of a spirited look and a golden complexion, and endued with eye large as lotuses; and he was shining and graceful as a god. And rich was his beauty blazing like the Sun; and he was exceedingly fair with eyes graceful and black. And his twisted hair was blue-black and neat and long and of a fragrant scent and tied up with strings of gold. A beautiful ornament was shining on his neck which looked like lightning in the sky. And under the throat he had two balls of flesh without a single hair upon them and of an exceedingly beautiful form. And his waist was slender to a degree and his navel neat; and smooth also was the region about his ribs. Then again there shone a golden string from under his cloth, just like this waist-string of mine. And there was something on his feet of a wonderful shape which give forth a jingling sound. Upon his wrists likewise was tied a pair of ornaments that made a similar sound and looked just like this rosary here. And when he walked, his ornaments uttered a jingling sound like those uttered by delighted ganders upon a sheet of water. And he had on his person garments of a wonderful make; these clothes of mine are by no means beautiful like those. And his face was wonderful to behold; and his voice was calculated to gladden the heart; and his speech was pleasant like the song of the male blackbird. And while listening to the same I felt touched to my inmost soul. And as a forest in the midst of the vernal season, assumes a grace only when it is swept over by the breeze, so, O father! he of an excellent and pure smell looks beautiful when fanned by the air. And his mass of hair is neatly tied up and remains adhering to the head and forehead evenly sundered in two. And his two eyes seemed to be covered with wonderful Chakravaka birds of an exceedingly beautiful form.

“‘Karna replied, “If Purandara himself were to come hither for saving Partha, quickly vanquishing even him, I would slay that son of Pandu. I tell thee truly. Be cheered, O Bharata! I will slay the son of Pandu and all the assembled Panchalas, I will give thee victory, like Pavaka’s son giving victory unto Vasava. I shall do what is agreeable to thee in this battle that has begun. Amongst all the Parthas, Phalguna is the strongest. At him I will hurl the fatal dart of Sakra’s workmanship. Upon the death of that great bowman, his brothers, O giver of honour, will either surrender themselves unto thee or once more retire into the forest. When I am alive, O Kauravya, never indulge in any grief. I will vanquish in battle all the Pandavas united together and all the Panchalas, the Kaikeyas, and the Vrishnis assembled together. Making porcupines of them by means of my arrowy showers, I will give thee the earth.”’

Some, possessed of gigantic sizes and great strength, were armed with lances and scimitars. Some were armed with maces and Bhusundis and some had spears on their hands. Possessed of high souls and great strength and endued with great speed and great impetuosity, those mighty companions had diverse kinds of terrible weapons in their arms. Beholding the installation of Kartikeya, those beings of mighty energy, delighting in battle and wearing on their persons rows of tinkling bells, danced around him in joy. These and many other mighty companions, O king, came to the high-souled and illustrious Kartikeya. Some belonged to the celestial regions, some to the aerial, and some to the regions of the Earth. All of them were endued with speed like that of the wind. Commanded by the gods, those brave and mighty ones became the companions of Kartikeya. Thousands upon thousands, millions upon millions, of such beings came there at the installation of the high-souled Kartikeya and stood surrounding him."

He, however, who though possessed of objects of enjoyment casts them off and engages himself in the practice of penances, succeeds in acquiring everything. The fruits of the penances of such a man are, I think, much higher. Mothers and sires and sons and spouses, by hundreds and thousands, every one had and will have in this world. Who, however, were they and whose are we? I am quite alone. I have no one whom I may call mine. Nor do I belong to any one else. I do not see that person whose I am, nor do I see him whom I may call mine. They have nothing to do with thee. Thou hast nothing to do with them.[1733] All creatures take birth agreeably to their acts of past lives. Thou also shalt have to go hence (for taking birth in a new order) determined by thy own acts. In this world it is seen that the friends and followers of only those that are rich behave towards the rich with devotion. The friends and followers of those, however, that are poor fall away during even the life-time of the poor. Man commits numerous evil acts for the sake of his wife (and children). From those evil acts he derives much distress both here and hereafter. The wise man beholds the world of life devastated by the acts performed by every living being. Do thou, therefore, O son, act according to all the instructions I have given thee! The man possessed of true vision, beholding this world to be only a field of action, should, from desire of felicity in the next world, do acts that are good. Time, exerting his irresistible strength, cooks all creatures (in his own cauldron), with the aid of his ladle constituted by months and seasons, the sun for his fire, and days and nights for his fuel, days and nights, that is that are the witnesses of the fruits of every act done by every creature. For what purpose is that wealth which is not given away and which is not enjoyed? For what purpose is that strength which is not employed in resisting or subjugating one's foes?

"'"The holy one said, 'Do thou, O Brahman, duly think of the courses of acts which creatures are to follow. Thou art the great ordainer of all created Beings. Thou art the master and the lord of the universe. Placing this burthen on thee I shall soon be free from anxiety. At such times, however, when it will be difficult for thee to accomplish the purposes of the deities I shall then appear in incarnate forms according to my self-knowledge.' Having said these words, that grand form with the equine head disappeared then and there. Having received his command, Brahman too proceeded quickly to his own region. It is for this, O blessed one, that the eternal Deity, with the lotus in his navel, became the acceptor of the first share offered in sacrifices and hence it is that He came to be called as the eternal upholder of all Sacrifices. He himself adopted the religion of Nivritti, the end after which those creatures strive that are desirous of indestructible fruits. He ordained at the same time the religion of Pravritti for others, with the view to giving variety to the universe. He is the beginning, He is the middle, and He is the end of all created Beings. He is their Creator and He is their one object of meditation. He is the actor and He is the act. Having withdrawn the universe into Himself at the end of the Yuga, He goes to sleep, and awakening at the commencement of another Yuga, He once more creates the universe, Do you all bow unto that illustrious one who is possessed of high soul and who transcends the three attributes, who is unborn, whose form is the universe, and who is the abode or refuge of all the denizens of heaven. Do you bow unto Him who is the Supreme Lord of all creatures, who is the Lord of the Adityas, and of the Vasus as well. Do you bow unto Him who is the Lord of the Aswins, and the Lord of the Maruts, who is the lord of all the Sacrifices ordained in the Vedas, and the Lord of the Vedangas.

"'Bhishma said, "I shall, in this connection, narrate to thee what occurred and what I have heard. Once on a time, beholding the goddess of prosperity blazing with beauty and endued with the complexion of the lotus, the princess Rukmini the mother of Pradyumna that bore the device of the Makara on his banner, filled with curiosity, asked this question in the presence of Devaki's son. 'Who are those beings by whose side thou stayest and whom thou favours? Who again, are those whom thou dost not bless with favour. O thou that art dear unto Him that is the lord of all creatures, tell me this truly, O thou that art equal to a great Rishi in penances and puissance.' Thus addressed by the princess, the goddess of prosperity, with a face as beautiful as the moon, and moved by grace, in the presence of him who has Garuda on his banner, said these words in reply that were sweet and charming.

Thou art the two dots i.e., Visarga (in the Sanskrit alphabet which indicate the sound of the aspirated H). Thou art possessed of an excellent face. Thou art the shaft that is shot by the warrior for encompassing the destruction of his foe. Thou art all the weapons that are used by warriors. Thou art endued with patience capable of bearing all things. Thou art he whose knowledge has arisen from the cessation of all physical and mental functions.[168] Thou art he who has become displayed as Truth in consequence of the cessation of all other faculties. Thou art that note which, arising from the region called Gandhara, is exceedingly sweet to the ear. Thou art he who is armed with the mighty bow (called Pinaka). Thou art he who is the understanding and the desires that exist in all creatures, besides being the supreme upholder of all beings. Thou art he from whom all acts flow. Thou art that wind which rises at the time of the universal dissolution and which is capable of churning the entire universe even as the staff in the hands of the dairy-maid churns the milk in the milkpot. Thou art he that is full. Thou art he that sees all things. Thou art the sound that arises from slapping one palm against another. Thou art he the palm of whose hand serves as the dish or plate whence to take his food. Thou art he who is possessed of an adamantine body. Thou art exceedingly great. Thou art of the form of an umbrella. Thou art he who has an excellent umbrella. Thou art well-known to be identical with all creatures. Thou art he who having put forth three feet covered all the universe with two and wanted space for the remaining one. Thou art he whose head is bald. Thou art he whose form is exceedingly ugly and fierce. Thou art he who has undergone infinite modifications and become all things in the universe. Thou art he who bears the well-known badge of Sanyasa, viz., the stick. Thou art he who has a Kunda. Thou art he who is incapable of being attained to by means of acts.

"'Bhishma said, "A piece of land that is agreeable to the sight, fertile, situate in the midst of delightful scenes adorned with diverse kinds of metals, and inhabited by all sorts of creatures, is regarded as the foremost of sports. A particular portion of such land should be selected for digging a tank. I shall tell thee, in due order, about the different kinds of tanks. I shall also tell thee what the merits also are that attach to the digging of tanks (with the view of drawing water for the benefit of all creatures). The man who causes a tank to be dug becomes entitled to the respect and worship of the three worlds. A tank full of water is as agreeable and beneficial as the house of a friend. It is gratifying to Surya himself. It also contributes to growth to the deities. It is the foremost of all things that lead to fame (with respect to the person who causes it to be excavated). The wise have said that the excavation of a tank contributes to the aggregate of three, Righteousness, Wealth and Pleasure. A tank is said to be properly excavated, if it is made on a piece of land that is inhabited by respectable persons. A tank is said to be subservient to all the four purposes of living creatures. Tanks, again, are regarded as constituting the excellent beauty of a country. The deities and human beings and Gandharvas and Pitris and Uragas and Rakshasas and even immobile beings--all resort to a tank full of water as their refuge. I shall, therefore, tell thee what the merits are that have been said by great Rishis to be attached to tanks, and what the rewards are that are attainable by persons that cause them to be excavated. The wise have said that that man reaps the merit of an Agnihotra sacrifice in whose tank water is held in the season of the rains. The high reward in the world that is reaped by the person who makes a gift of a thousand kine is won by that man in whose tank water is held in the season of autumn.

"'"'The holy one said, "O highly blessed lady, the question thou hast asked is a very proper one. Those persons that belong to the regenerate order are regarded as highly blessed, and are, indeed, gods on earth. Without doubt, the observance of fasts (i.e., subjugation of the senses) is always the duty of the Brahmana. When the Brahmana succeeds in properly observing all his duties, he attains to identity with Brahma.[560] The proper observance of the duties of Brahmacharya, O goddess, are his ritual. The observance of vows and the investiture with the sacred thread are his other duties. It is by these that he becomes truly regenerate. He becomes a Brahmana for worshipping his preceptors and other seniors as also the deities. Verily, that religion which has for its soul the study of the Vedas is the source of all piety. Even that is the religion which those embodied creatures who are devoted to piety and duty should observe and practise."

"'"'Brahma said, "I shall now tell you truly about all that which has a beginning, middle, and end, and which is endued with name and characteristics, together with the means of apprehension. It has been said that the Day was first. Then arose Night. The Months are said to have the lighted fortnights first. The constellations have Sravana for their first; the Seasons have that of dews (viz., Winter) for their first. Earth is the source of all smells; and Water of all tastes. The solar light is the source of all colours; the Wind of all sensations of touch. Likewise, of sound the source is space (or Ether). These are the qualities of elements. I shall, after this, declare that which is the first and the highest of all entities. The sun is the first of all lighted bodies. Fire is said to be the first of all the elements. Savitri is the first of all branches of learning. Prajapati is the first of all the deities. The syllable Om is the first of all the Vedas, and the life-wind Prana is the first of all winds. All that is called Savitri which is prescribed in this world.[130] The Gayatri is the first of all metres; of all (sacrificial) animals the first is the goat. Kine are the first of all quadrupeds. The twiceborn ones are the first of all human beings. The hawk is the first of all birds. Of sacrifices the first is the pouring of clarified butter on the fire. Of all reptiles the first, O foremost of regenerate ones, is the snake. The Krita is the first of all the Yugas; there is no doubt in this. Gold is the first of all precious things. Barley is the first of all plants. Food is the first of all things to be eaten or swallowed. Of all liquid substances to be drunk, water is the foremost. Of all immobile entities without distinction, Plaksha is said to be the first, that ever holy field of Brahman. Of all the Prajapatis I am the first. There is no doubt in this. Of inconceivable soul, the self-existent Vishnu is said to be my superior.

Know, O best of regenerate person, that Dharma is my eldest-born offspring, sprung from my mind, O learned Brahmana, whose essence is compassion for all creatures. Constantly transforming myself, I take birth in diverse wombs, O best of men, for upholding that son of mine, with the aid of men now existing in or departed from the world. Indeed, I do this for protecting Righteousness and for establishing it. In those forms that I assume for the purpose, I am known, O son of Bhrigu's race, in the three worlds as Vishnu and Brahman and Sakra. I am the origin and I am the destruction of all things. I am the creator of all existent objects and I am their destroyer. Knowing no change myself, I am the destroyer of all those creatures that live in sinfulness. In every Yuga I have to repair the causeway of Righteousness, entering into diverse kinds of wombs from desire of doing good to my creatures. When, O son of Bhrigu's race, I live in the order of the deities, I then verily act in every respect as a deity. When I live in the order of the Gandharvas, I then, O son of Bhrigu's race, act in every respect as a Gandharva. When I live in the order of the Nagas, I then act as a Naga, and when I live in the order of Yakshas or that of Rakshasas, I act after the manner of that order. Born now in the order of humanity, I must act as a human being. I appealed to them (the Kauravas) most piteously. But stupefied as they were and deprived of their senses, they refused to accept my words. I frightened them, filled with wrath, referring to some great fear (as the consequence of their slighting my message). But once more I showed themselves my usual (human) form. Possessed as they were of unrighteousness, and assailed by the virtue of Time, all of them have been righteously slain in battle, and have, without doubt, gone to Heaven. The Pandavas also, O best of Brahmanas, have acquired great fame. I have thus told thee all that thou hadst asked me."'"

Arrived at the place, they beheld the would-be mother blazing with inborn energy, and the child that was in her thigh came out tearing up the thigh and dazzling the eyes of those Kshatriyas like the midday sun. Thus deprived of their eyes, the Kshatriyas began to wander over those inaccessible mountains. And distressed at the loss of sight, the princes were afflicted with woe, and desirous of regaining the use of their eyes they resolved to seek the protection of that faultless woman. Then those Kshatriyas, afflicted with sorrow, and from loss of sight like unto a fire that hath gone out, addressed with anxious hearts that illustrious lady, saying, ‘By thy grace. O lady, we wish to be restored to sight. We shall then return to our homes all together and abstain for ever from our sinful practice. O handsome one, it behoveth thee with thy child to show us mercy. It behoveth thee to favour these kings by granting them their eye-sight.’”

“Such was the history of that best of monarchs, the royal sage Swetaki, who, when the time came, ascended to heaven, having won great renown on earth, and accompanied by the Ritwiks and the Sadasyas that had helped him in life.’

The four regions have thus, O sire, been, one after another described to thee in details. Towards which quarter then dost thou desire to go? I am ready, O foremost of Brahmanas, to show thee all the quarters of the earth!”’”

Having said this unto Drona that best of preceptors, Bhishma, that mighty car-warrior, caused thy army to be withdrawn. And then when the sun set, the withdrawal of both thy army and theirs took place, O sire, and twilight set in.”

Indeed, O monarch, we beheld him then scorching his foes like the meridian sun (scorching everything with his rays). Equal to Vasava himself in battle, that son of Vasava’s son, viz., Abhimanyu, looked resplendent in the midst of the (hostile) army.’”

, Dhananjaya, will he succeed in slaying the ruler of the Sindhus in battle? After he, protected by Vasudeva, will have accomplished that vow of his, shall I behold that Arjuna again, before the sun sets? Shall the ruler of the Sindhus who is devoted to Duryodhana’s welfare, slain by Phalguna, gladden his foes? Shall king Duryodhana, beholding the ruler of the Sindhus slain in battle make peace with us? Beholding his brother slain in battle by Bhimasena shall the wicked Duryodhana make peace with us? Beholding other great warriors lying prostrate on the surface of the earth, shall wicked Duryodhana give way to remorse? Shall not our hostilities cease with the single sacrifice of Bhishma? Shall that Suyodhana, make peace with us for saving the remnant (of what is still left to him and us)?” Diverse reflections of this kind passed through the mind of king Yudhishthira who was overwhelmed with compassion. Meanwhile, the battle (between the Pandavas and the Kauravas) raged furiously.’”

"'Bhishma said, "A king should never desire to subjugate the earth by unrighteous means, even if such subjugation would make him the sovereign of the whole earth. What king is there that would rejoice after obtaining victory by unfair means? A victory stained by unrighteousness is uncertain and never leads to heaven. Such a victory, O bull of Bharata's race, weakens both the king and the earth. A warrior whose armour has fallen off, or who begs for quarter, saying, 'I am thine' or joining his hands, or who has laid aside his weapon, may simply be seized but never slain. If a hostile king be vanquished by the troops of the invader, the latter should not himself fight his vanquished foe. On the other hand, he should bring him to his palace and persuade him for a whole year to say, 'I am thy slave!' Whether he says or does not say this, the vanquished foe, by living for a year in the house of his victor, gains a new lease of life.[282] If a king succeeds in bringing by force a maiden from the house of his vanquished foe, he should keep her for a year and ask her whether she would wed him or any one else. If she does not agree, she should then be sent back. He should behave similarly in respect of all other kinds of wealth (such as slaves) that are acquired by force. The king should never appropriate the wealth confiscated from thieves and others awaiting execution. The kine taken from the enemy by force should be given away to the Brahmanas so that they may drink the milk of those animals. The bulls taken from the enemy should be set to agriculture work or returned to the enemy.[283] It is laid down that a king should fight one that is a king. One that is not a king should never strike one that is a king. If a Brahmana, desirous of peace, fearlessly goes between two contending armies, both should immediately abstain from fight. He would break an eternal rule that would slay or wound a Brahmana. If any Kshatriya breaks that rule, he would become a wretch of his order.

"'Yudhishthira said, "I desire, O thou of Kuru's race, to know what the origin and what the end is of all creatures; what is the nature of their meditation and what are their acts; what are the divisions of time, and what the allotted periods of life in the respective epochs. I desire also to know in full the truth about the genesis and the conduct of the world; the origin of creatures into the world and the manner of their going on. Indeed, whence their creation and destruction? O best of virtuous persons, if thou art minded to favour us, do tell us this about which I ask thee. Having heard before this excellent discourse of Bhrigu unto the regenerate sage Bharadwaja which thou didst recite, my understanding, purged of ignorance, has become exceedingly attached to yoga, and withdrawn from worldly objects rests upon heavenly purity. I ask thee about the subject, therefore, once more. It behoves thee to discourse to me (more elaborately)."

"'"Vyasa said, 'Borne up and down in life's ocean, he that is capable of meditation seizes the raft of Knowledge and for achieving his Emancipation adheres to Knowledge itself (without extending his arms hither and thither for catching any other support).'[919]

Thou art water and other liquids that are poured in sacrifices with the aid of Mantras. Thou art in the form of the Deity of Righteousness, the distributor of the fruits that attach to acts good and bad. Thou art the giver of felicity. Thou art always endued with effulgence. Thou art of the form of fire. Thou art of the complexion of the emerald. Thou art always present in the phallic emblem. Thou art the source of blessedness. Thou art incapable of being baffled by anything in the prosecution of your objects. Thou art the giver of blessings. Thou art of the form of blessedness. Thou art he unto whom is given a share of sacrificial offerings. Thou art he who distributes unto each his share of that is offered in sacrifices. Thou art endued with great speed. Thou art he that is dissociated from all things. Thou art he that is possessed of the mightiest limb. Thou art he that is employed in the act of generation. Thou art of a dark complexion, (being of the form of Vishnu). Thou art of a white complexion (being of the form of Samva, the son of Krishna). Thou art the senses of all embodied creatures. Thou art possessed of vast feet. Thou hast vast hands. Thou art of vast body. Thou art endued with wide extending fame. Thou hast a vast head.[139] Thou art of vast measurements. Thou art of vast vision. Thou art the home of the darkness of ignorance. Thou art the Destroyer of the Destroyer. Thou art possessed of vast years. Thou hast vast lips. Thou art he that has vast cheeks. Thou hast a vast nose. Thou art of a vast throat. Thou hast a vast neck. Thou art he that tears the bond of body.[140] Thou hast a vast chest. Thou hast a vast bosom. Thou art the inner soul which resides in all creatures. Thou hast a deer on thy lap. Thou art he from whom innumerable worlds hang down like fruits hanging down from a tree. Thou art he who stretches his lips at the time of the universal dissolution for swallowing the universe. Thou art the ocean of milk. Thou hast vast teeth.

"'"Vasudeva said, 'O mother of all creatures, O auspicious goddess, I desire to ask thee for a solution of this doubt of mine. By what act does a man leading the domestic mode of life succeed in cleansing all his sins?'

"'Bhishma said, "I shall, O chief of Bharata's race, discourse to thee upon this subject. Listen to me, O thou of unbaffled prowess, as I speak to thee. I shall, O sinless one, discourse unto thee of gifts beginning with that of drink. The merit that a man acquires by making gifts of food and drink is such that the like of it, I think, is incapable of being acquired through any other gift. There is no gift, therefore, that is superior to that of either food or drink. It is by food that all living creatures are able to exist. For this reason, food is regarded as a very superior object in all the worlds. From food the strength and energy of living creatures constantly increases. Hence, the lord of all creatures has himself said that the gift of food is a very superior gift. Thou hast heard, O son of Kunti, what the auspicious words are of Savitri herself (on the subject of the gift of food). Thou knowest for what reason those words were said, what those words were, and how they were said in course of the sacred Mantras, O thou of great intelligence. A man, by making a gift of food, really makes a gift of life itself. There is no gift in this world that is superior to the gift of life. Thou art not unacquainted with this saying of Lomasa, O thou of mighty arms! The end that was attained in former days by king Sivi in consequence of his having granted life to the pigeon is acquired by him, O monarch, who makes a gift of food unto a Brahmana. Hence, it has been heard by us that they that give life attain to very superior regions of felicity in after life. Food, O best of the Kurus, may or may not be superior to drink. Nothing can exist without the aid of what springs from water. The very lord of all the planets, viz., the illustrious Soma, has sprung from water. Amrita and Sudha and Swadha and milk as also every kind of food, the deciduous herbs, O monarch, and creepers (medicinal and of other virtues), spring from water.

"'"Kasyapa said, 'All the paddy and barley on earth, all the gold and animals and women that occur in the world, are incapable of gratifying the desire of a single person. Hence, one possessed of wisdom should dispelling cupidity, adopt tranquillity!'

When morning came, O monarch, the king set out, with a large train of women and old men. Going out of his city, king Yudhishthira waited five days for such citizens as might accompany him, and then proceeded towards the forest.'"

“Sauti said, ‘The illustrious Sesha amongst them, of great renown, leaving his mother practised hard penances, living upon air and rigidly observing his vows. He practised these ascetic devotions, repairing to Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of Himavat. And he passed his days in those sacred regions, some of which were sacred for their water and others for their soil in the rigid observance of his vows, with singleness of aim, and his passions under complete control. And the Grandsire of all, Brahma, saw that ascetic with knotted hair, clad in rags, and his flesh, skin, and sinews dried up owing to the hard penances he was practising. And the Grandsire addressing him, that penance-practising one of great fortitude, said, ‘What is that thorn doest, O Sesha? Let the welfare of the creatures of the worlds also engage thy thoughts. O sinless one, thou art afflicting all creatures by thy hard penances. O Sesha, tell me the desire implanted in thy breast.’

The virtuous man who with reverence heareth it or causeth it to be heard, obtaineth the fruit of the Rajasuya and the horse-sacrifice. The Bharata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent, and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and virtue-increasing. O monarch, he that giveth a copy of the Bharata to one that asketh for it doth indeed make a present of the whole earth with her belt of seas. O son of Parikshit, this pleasant narration that giveth virtue and victory I am about to recite in its entirety: listen to it. The sage Krishna-Dwaipayana regularly rising for three years, composed this wonderful history called Mahabharata. O bull amongst the Bharata monarchs, whatever is spoken about virtue, wealth, pleasure, and salvation may be seen elsewhere; but whatever is not contained in this is not to be found anywhere.’”

He who had protected and reared us when we were children, alas, he was caused to be slain by my sinful self that am covetous of kingdom, that am a slayer of reverend seniors, and a perfect fool, for the sake of sovereignty that would last but a few days. Our preceptor, the great archer Drona, adored by all the kings, was approached by me and addressed falsely in respect of his son. The memory of that act of mine is burning all my limbs. The preceptor said unto me, 'Tell me truly, O king, whether my son liveth still.' Expecting truth from me, the Brahmana asked me of all others. By silently uttering the word 'elephant,' I behaved falsely towards him. Sinful that I am, exceedingly covetous of kingdom, and a slayer of my reverend seniors, I behaved even thus towards my preceptor in battle, throwing off the garb of truth (which I was believed to wear), for I said unto him that Aswatthaman had been killed when, in fact, an elephant of that name had been slain. To what regions shall I go (thereafter), having perpetrated such infamous deeds? I caused also my eldest brother Karna to be slain, that terrible warrior who never retreated from battle. Who is there more sinful than I? Through covetousness I caused Abhimanyu of tender years, that hero who resembled a lion born in the hills, to penetrate into the array that was protected by Drona himself. I am like one guilty of infanticide. Sinful as I am, I have not since then, been able to look Arjuna or the lotus-eyed Krishna in the face. I grieve also for Draupadi who is bereft of her five sons like the Earth bereft of her five mountains. I am a great offender, a great sinner, and a destroyer of the earth! Without rising from this seat that I now occupy, I will weaken my body (by starvation) and meet with death. Know me who am the slayer of my preceptor as one that has sat down here in the observance of the Praya vow. An exterminator of my race, I must do so in order that I may not he reborn in any of other orders of beings!

"'"The Brahmana said, 'In this connection is cited the old narrative, O lady, of the discourse between a Brahmana and (king) Janaka. King Janaka (on a certain occasion), desirous of punishing him, said unto a Brahmana who had become guilty of some offence, "Thou shalt not dwell within my dominions." Thus addressed, the Brahmana replied unto that best of kings, saying, "Tell me, O king, what the limits are of the territories subject to thee. I desire, O lord, to dwell within the dominions of another king. Verily, I wish to obey thy behest, O lord of Earth, agreeably to the scriptures."--Thus addressed by that celebrated Brahmana, the king, hearing repeated and hot sighs, said not a word in reply. Like the planet Rahu overwhelming the Sun, a cloudedness of understanding suddenly overwhelmed that king of immeasurable energy as he sat plunged in thought. When that cloudedness of understanding passed away and the king became comforted, he spoke after a short while these words unto that Brahmana.

"'"The Disciple said, 'Where am I? Whence art thou? Explain that which is the highest truth. From what source have sprung all creatures mobile and immobile? By what do creatures live? What is the limit of their life? What is truth? What is penance, O learned Brahmana? What are called attributes by the good? What paths are to be called auspicious? What is happiness? What is sin? O holy one, O thou of excellent vows, it behoves thee to answer these questions of mine, O learned Rishi, correctly, truly, and accurately. Who else is there in this world than thee that is capable of answering these questions? Do thou answer them, O foremost of all persons conversant with duties. My curiosity is great. Thou art celebrated in all the worlds as one well skilled in the duties relating to Emancipation. There is none else than thou that is competent to remove all kinds of doubts. Afraid of worldly life, we have become desirous of achieving Emancipation.'"

“Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!

“Ashtaka said, ‘When life is destroyed with age, vultures, peacocks, insects, and worms eat up the human body. Where doth man then reside? How doth he also come back to life? I have never heard of any hell called Bhauma on Earth!’