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The Mahabharata of Krishna-Dwaipayana Vyasa Bk. 3 Pt. 2 by Translated by Kisari Mohan Ganguli

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The Mahabharata of

Krishna-Dwaipayana Vyasa



Translated into English Prose from the Original Sanskrit Text


Kisari Mohan Ganguli





SECTION CXLV (continued from previous e-book)

And the ruddy geese, and the gallinules and the ducks and
the _karandavas_ and the _plavas_ and the parrots and the male _kokilas_
and the herons in confusion flew in all directions, while some proud
elephants urged by their mates, as also some lions and elephants in
rage, flew at Bhimasena. And as they were distracted at heart through
fear, these fierce animals discharging urine and dung, set up loud yells
with gapping mouths. Thereupon the illustrious and graceful son of the
wind-god, the mighty Pandava, depending upon the strength of his arms,
began to slay one elephant with another elephant and one lion with
another lion while he despatched the others with slaps. And on being
struck by Bhima the lions and the tigers and the leopards, in fright
gave loud cries and discharged urine and dung. And after having
destroyed these the handsome son of Pandu, possessed of mighty strength,
entered into the forest, making all sides resound with his shouts. And
then the long-armed one saw on the slopes of the Gandhamadana a
beautiful plantain tree spreading over many a _yojana_. And like unto a
mad lion, that one of great strength proceeded amain towards that tree
breaking down various plants. And that foremost of strong
persons--Bhima--uprooting innumerable plaintain trunks equal in height
to many palm-trees (placed one above another), cast them on all sides
with force. And that highly powerful one, haughty like a male lion, sent
up shouts. And then he encountered countless beasts of gigantic size,
and stags, and monkeys, and lions, and buffaloes, and aquatic animals.
And what with the cries of these, and what with the shouts of Bhima,
even the beasts and birds that were at distant parts of the wood, became
all frightened. And hearing those cries of beasts and birds, myriads of
aquatic fowls suddenly rose up on wetted wings. And seeing these fowls
of water, that bull among the Bharatas proceeded in that direction; and
saw a vast and romantic lake. And that fathomless lake was, as it were,
being fanned by the golden plantain trees on the coast, shaken by the
soft breezes. And immediately descending into the lake abounding in
lilies and lotuses, he began to sport lustily like unto a mighty
maddened elephant. Having thus sported there for a long while, he of
immeasurable effulgence ascended, in order to penetrate with speed into
that forest filled with trees. Then the Pandava winded with all his
might his loud-blowing shell. And striking his arms with his hands, the
mighty Bhima made all the points of heaven resound. And filled with the
sounds of the shell, and with the shouts of Bhimasena, and also with the
reports produced by the striking of his arms, the caves of the mountain
seemed as if they were roaring. And hearing those loud arm-strokes, like
unto the crashing of thunder, the lions that were slumbering in the
caves, uttered mighty howls. And being terrified by the yelling of the
lions, the elephants, O Bharata, sent forth tremendous roars, which
filled the mountain. And hearing those sounds emitted, and knowing also
Bhimasena to be his brother, the ape Hanuman, the chief of monkeys, with
the view of doing good to Bhima, obstructed the path leading to heaven.
And thinking that he (Bhima) should not pass that way, (Hanuman) lay
across the narrow path, beautified by plantain trees, obstructing it for
the sake of the safety of Bhima. With the object that Bhima might not
come by curse or defeat, by entering into the plantain wood, the ape
Hanuman of huge body lay down amidst the plantain trees, being overcome
with drowsiness. And he began to yawn, lashing his long tail, raised
like unto the pole consecrated to Indra, and sounding like thunder. And
on all sides round, the mountains by the mouths of caves emitted those
sounds in echo, like a cow lowing. And as it was being shaken by the
reports produced by the lashing of the tail, the mountain with its
summits tottering, began to crumble all around. And overcoming that
roaring of mad elephants, the sounds of his tail spread over the varied
slopes of the mountain.

"On those sounds being heard the down of Bhima's body stood on end; and
he began to range that plantain wood, in search of those sounds. And
that one of mighty arms saw the monkey-chief in the plantain wood, on an
elevated rocky base. And he was hard to be looked at even as the
lightning-flash; and of coppery hue like that of the lightning-flash:
and endued with the voice of the lightning-flash; and quick moving as
the lightning-flash; and having his short flesh neck supported on his
shoulders; and with his waist slender in consequence of the fullness of
his shoulders. And his tail covered with long hair, and a little bent at
the end, was raised like unto a banner. And (Bhima) saw Hanuman's head
furnished with small lips, and coppery face and tongue, and red ears,
and brisk eyes, and bare white incisors sharpened at the edge. And his
head was like unto the shining moon; adorned with white teeth within the
mouth; and with mane scattered over, resembling a heap of _asoka_
flowers. And amidst the golden plantain trees, that one of exceeding
effulgence was lying like unto a blazing fire, with his radiant body.
And that slayer of foes was casting glances with his eyes reddened with
intoxication. And the intelligent Bhima saw that mighty chief of
monkeys, of huge body, lying like unto the Himalaya, obstructing the
path of heaven. And seeing him alone in that mighty forest, the
undaunted athletic Bhima, of long arms, approached him with rapid
strides, and uttered a loud shout like unto the thunder. And at that
shout of Bhima, beasts and birds became all alarmed. The powerful
Hanuman, however, opening his eyes partially looked at him (Bhima) with
disregard, with eyes reddened with intoxication. And then smilingly
addressing him, Hanuman said the following words, 'Ill as I am, I was
sleeping sweetly. Why hast thou awakened me? Thou shouldst show kindness
to all creatures, as thou hast reason. Belonging to the animal species,
we are ignorant of virtue. But being endued with reason, men show
kindness towards creatures. Why do then reasonable persons like thee
commit themselves to acts contaminating alike body, speech, and heart,
and destructive of virtue? Thou knowest not what virtue is, neither hast
thou taken council of the wise. And therefore it is that from ignorance,
and childishness thou destroyest the lower animals. Say, who art thou,
and what for hast thou come to the forest devoid of humanity and human
beings? And, O foremost of men, tell thou also, whither thou wilt go
to-day. Further it is impossible to proceed. Yonder hills are
inaccessible. O hero, save the passage obtained by the practice of
asceticism, there is no passage to that place. This is the path of the
celestials; it is ever impassable by mortals. Out of kindness, O hero,
do I dissuade thee. Do thou hearken unto my words. Thou canst not
proceed further from this place. Therefore, O lord, do thou desist. O
chief of men, to-day in very way thou art welcome to this place. If thou
think it proper to accept my words, do thou then, O best of men, rest
here, partaking of fruits and roots, sweet as ambrosia, and do not have
thyself destroyed for naught.'"


Vaisampayana said, "O represser of foes, hearing these words of the
intelligent monkey-chief, the heroic Bhima answered, 'Who art thou? And
why also hast thou assumed the shape of a monkey? It is a Kshatriya--one
of a race next to the Brahmanas--that asketh thee. And he belongeth to
the Kuru race and the lunar stock, and was borne by Kunti in her womb,
and is one of the sons of Pandu, and is the off spring of the windgod,
and is known by the name of Bhimasena.' Hearing these words of the Kuru
hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto
that offspring of the windgod (Bhimasena), saying, 'I am a monkey, I
will not allow thee the passage thou desirest. Better desist and go
back. Do thou not meet with destruction.' At this Bhimasena replied.
'Destruction at anything else do I not ask thee about, O monkey. Do thou
give me passage. Arise! Do not come by grief at my hands.' Hanuman said,
'I have no strength to rise; I am suffering from illness. If go thou
must, do thou go by overleaping me.' Bhima said, 'The Supreme Soul void
of the properties pervadeth a body all over. Him knowable alone by
knowledge, I cannot disregard. And therefore, will I not overleap thee.
If I had not known Him from Whom become manifest all creatures, I would
have leapt over thee and also the mountain, even as Hanuman had bounded
over the ocean.' Thereupon Hanuman said, 'Who is that Hanuman, who had
bounded over the ocean? I ask thee, O best of men. Relate if thou
canst.' Bhima replied, 'He is even my brother, excellent with every
perfection, and endued with intelligence and strength both of mind and
body. And he is the illustrious chief of monkeys, renowned in the
Ramayana. And for Rama's queen, that king of the monkeys even with one
leap crossed the ocean extending over a hundred _yojanas_. That mighty
one is my brother. I am equal unto him in energy, strength and prowess
and also in fight. And able am I to punish thee. So arise. Either give
me passage or witness my prowess to-day. If thou do not listen to my
bidding, I shall send thee to the abode of Yama.'"

Vaisampayana continued. "Then knowing him (Bhima) to be intoxicated with
strength, and proud of the might of his arms, Hanuman, slighting him at
heart, said the following words, 'Relent thou, O sinless one. In
consequence of age, I have no strength to get up. From pity for me, do
thou go, moving aside my tail.' Being thus addressed by Hanuman, Bhima
proud of the strength of his arms, took him for one wanting in energy
and prowess, and thought within himself, 'Taking fast hold of the tail,
will I send this monkey destitute of energy and prowess, to the region
of Yama.' Thereat, with a smile he slightingly took hold of the tail
with his left hand; but could not move that tail of the mighty monkey.
Then with both arms he pulled it, resembling the pole reared in honour
of Indra. Still the mighty Bhima could not raise the tail with both his
arms. And his eye-brows were contracted up, and his eyes rolled, and his
face was contracted into wrinkles and his body was covered with sweat;
and yet he could not raise it. And when after having striven, the
illustrious Bhima failed in raising the tail, he approached the side of
the monkey, and stood with a bashful countenance. And bowing down,
Kunti's son, with joined hands, spake these words, 'Relent thou, O
foremost of monkeys; and forgive me for my harsh words. Art thou a
Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of
curiosity. Tell me who thou art that hast assumed the shape of monkey,
if it be not a secret, O long-armed one, and if I can well hear it. I
ask thee as a disciple, and I, O sinless one, seek thy refuge.'
Thereupon Hanuman said, 'O represser of foes, even to the extent of thy
curiosity to know me, shall I relate all at length. Listen, O son of
Pandu! O lotus-eyed one, I was begotten by the windgod that life of the
world--upon the wife of Kesari. I am a monkey, by name Hanuman. All the
mighty monkey-kings, and monkey-chiefs used to wait upon that son of the
sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a
friendship subsisted between me and Sugriva, even as between the wind
and fire. And for some cause, Sugriva, driven out by his brother, for a
long time dwelt with me at the Hri-syamukh. And it came to pass that the
mighty son of Dasaratha the heroic Rama, who is Vishnu's self in the
shape of a human being, took his birth in this world. And in company
with his queen and brother, taking his bow, that foremost of bowmen with
the view of compassing his father's welfare, began to reside in the
Dandaka forest. And from Janasthana, that mighty Rakshasa monarch, the
wicked Ravana, carried away his (Rama's) queen by stratagem and force,
deceiving, O sinless one, that foremost of men, through the agency of a
Rakshasa, Maricha, who assumed the form of a deer marked with gem-like
and golden spots.'"


"Hanuman said, 'And after his wife was carried away, that descendant of
Raghu, while searching with his brother for his queen, met, on the
summit of that mountain, with Sugriva, chief of the monkeys. Then a
friendship was contracted between him and the high-souled Raghava. And
the latter, having slain Vali installed Sugriva in the kingdom. And
having obtained the kingdom, Sugriva sent forth monkeys by hundreds and
by thousands in search of Sita. And, O best of men, I too with
innumerable monkeys set out towards the south in quest of Sita, O
mighty-armed one. Then a mighty vulture Sampati by name, communicated
the tidings that Sita was in the abode of Ravana. Thereupon with the
object of securing success unto Rama, I all of a sudden bounded over the
main, extending for a hundred _yojanas_. And, O chief of the Bharatas,
having by my own prowess crossed the ocean, that abode of sharks and
crocodiles, I saw in Ravana's residence, the daughter of king Janaka,
Sita, like unto the daughter of a celestial. And having interviewed that
lady, Vaidehi, Rama's beloved, and burnt the whole of Lanka with its
towers and ramparts and gates, and proclaimed my name there, I returned.
Hearing everything from me the lotus-eyed Rama at once ascertained his
course of action, and having for the passage of his army constructed a
bridge across the deep, crossed it followed by myriads of monkeys. Then
by prowess Rama slew those Rakshasas in battle, and also Ravana, the
oppressor of the worlds together with his Rakshasa followers. And having
slain the king of the Rakshasas, with his brother, and sons and kindred,
he installed in the kingdom in Lanka the Rakshasa chief, Vibhishana,
pious, and reverent, and kind to devoted dependants. Then Rama recovered
his wife even like the lost Vaidic revelation. Then Raghu's son, Rama,
with his devoted wife, returned to his own city, Ayodhya, inaccessible
to enemies; and that lord of men began to dwell there. Then that
foremost of kings, Rama was established in the kingdom. Thereafter, I
asked a boon of the lotus-eyed Rama, saying, "O slayer of foes, Rama,
may I live as long as the history of thy deeds remaineth extant on
earth!" Thereupon he said, "So be it." O represser of foes, O Bhima,
through the grace of Sita also, here all excellent objects of
entertainment are supplied to me, whoever abide at this place. Rama
reigned for the thousand and ten hundred years. Then he ascended to his
own abode. Ever since, here Apsaras and Gandharvas delight me, singing
for aye the deeds of that hero, O sinless one. O son of the Kurus, this
path is impassable to mortals. For this, O Bharata, as also with the
view that none might defeat or curse thee, have I obstructed thy passage
to this path trod by the immortals. This is one of the paths to heaven,
for the celestials; mortals cannot pass this way. But the lake in search
of which thou hast come, lieth even in that direction.'"


Vaisampayana continued, "Thus addressed, the powerful Bhimasena of
mighty arms, affectionately, and with a cheerful heart, bowed unto his
brother, Hanuman, the monkey-chief, and said in mild words, 'None is
more fortunate than I am; now have I seen my elder brother. It is a
great favour shown unto me; and I have been well pleased with thee. Now
I wish that thou mayst fulfil this desire of mine. I desire to behold, O
hero, that incomparable form of thine, which thou at that time hadst
had, in bounding over the main, that abode of sharks and crocodiles.
Thereby I shall be satisfied, and also believe in thy words.' Thus
addressed, that mighty monkey said with a smile, 'That form of mine
neither thou, not any one else can behold. At that age, the state of
things was different, and doth not exist at present. In the Krita age,
the state of things was one; and in the Treta, another; and in the
Dwapara, still another. Diminution is going on this age; and I have not
that form now. The ground, rivers, plants, and rocks, and _siddhas_,
gods, and celestial sages conform to Time, in harmony with the state of
things in the different yugas. Therefore, do not desire to see my former
shape, O perpetuator of the Kuru race. I am conforming to the tendency
of the age. Verily, Time is irresistible.' Bhimasena said, 'Tell me of
the duration of the different yugas, and of the different manners and
customs and of virtue, pleasure and profit, and of acts, and energy, and
of life and death in the different yugas.' Thereupon Hanuman said, 'O
child, that yuga is called Krita when the one eternal religion was
extant. And in that best of yugas, every one had religious perfection,
and, therefore, there was no need of religious acts. And then virtue
knew no deterioration; nor did people decrease. It is for this that this
age is called Krita (perfect). But in time the yuga had come to be
considered as an inferior one. And, O child, in the Krita age, there
were neither gods, nor demons, nor Gandharvas, nor Yakshas, nor
Rakshasas, nor Nagas. And there was no buying and selling. And the Sama,
the Rich, and the Yajus did not exist. And there was no manual labour.
And then the necessaries of life were obtained only by being thought of.
And the only merit was in renouncing the world. And during that yuga,
there was neither disease, nor decay of the senses. And there was
neither malice, nor pride, nor hypocrisy, nor discord, nor ill-will, nor
cunning, nor fear, nor misery, nor envy, nor covetousness. And for this,
that prime refuge of Yogis, even the Supreme Brahma, was attainable to
all. And Narayana wearing a white hue was the soul of all creatures. And
in the Krita Yuga, the distinctive characteristics of Brahmanas,
Kshatriyas, Vaisyas, and Sudras were natural and these ever stuck to
their respective duties. And then Brahma was the sole refuge, and their
manners and customs were naturally adapted to the attainment of Brahma
and the objects of their knowledge was the sole Brahma, and all their
acts also had reference to Brahma. In this way all the orders attained
merit. And one uniform Soul was the object of their meditation; and
there was only one _mantra_ (the _Om_), and there was one ordinance. And
although of different characteristics, all of them followed a single
Veda; and they had one religion. And according to the divisions of time,
they led the four modes of life, without aiming at any object, and so
they attained emancipation. The religion consisting in the
identification of self with Brahma indicates the Krita Yuga. And in the
Krita Yuga, the virtue of the four orders is throughout entire in
four-fold measure. Such is the Krita Yuga devoid of the three qualities.
Do thou also hear from me of the character of the Treta Yuga. In this
age, sacrifices are introduced, and virtue decreaseth by a quarter. And
Narayana (who is the Soul of all creatures) assumeth a red colour. And
men practise truth, and devote themselves to religion and religious
rites. And thence sacrifices and various religious observances come into
existence. And in the Treta Yuga people begin to devise means for the
attainment of an object; and they attain it through acts and gifts. And
they never deviate from virtue. And they are devoted to asceticism and
to the bestowal of gifts. And the four orders adhere to their respective
duties; and perform rites. Such are the men of the Treta Yuga. In the
Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a
yellow hue. And the Veda becometh divided into four parts. And then some
men retain (the knowledge of) the four Vedas, and some of three Vedas,
and some of one Veda, while others do not know even the Richs. And on
the Shastras becoming thus divided, acts become multiplied. And largely
influenced by passion, people engage in asceticism and gifts. And from
their incapacity to study the entire Veda, it becomes divided into
several parts. And in consequence of intellect having decreased, few are
established in truth. And when people fall off from truth, they become
subject to various diseases; and then lust, and natural calamities
ensue. And afflicted with these, people betake themselves to penances.
And some celebrate sacrifices, desiring to enjoy the good things of
life, or attain heaven. On the coming of the Dwapara Yuga, men become
degenerate, in consequence of impiety. O son of Kunti, in the Kali Yuga
a quarter only of virtue abideth. And in the beginning of this iron age,
Narayana weareth a black hue. And the Vedas and the institutes, and
virtue, and sacrifices, and religious observances, fall into disuse. And
(then) reign _iti_[1], and disease, and lassitude, and anger and other
deformities, and natural calamities, and anguish, and fear of scarcity.
And as the yugas wane, virtue dwindles. And as virtue dwindles away,
creatures degenerate. And as creatures degenerate, their natures undergo
deterioration. And the religious acts performed at the waning of the
yugas, produce contrary effects. And even those that live for several
yugas, conform to these changes. O represser of foes, as regards thy
curiosity to know me, I say this,--Why should a wise person be eager to
know a superfluous matter? (Thus), O long-armed one, have I narrated in
full what thou hadst asked me regarding the characteristics of the
different yugas. Good happen to thee! Do thou return.'"

[1] Iti means these six things, unfavourable to crops--excessive
rain, drought, rats, locusts, birds, and a neighbouring hostile


"Bhimasena said, 'Without beholding thy former shape, I will never go
away. If I have found favour with thee, do thou then show me thine own

Vaisampayana continued, "Being thus addressed by Bhima, the monkey with
a smile showed him that form of his in which he had bounded over the
main. And wishing to gratify his brother, Hanuman assumed a gigantic
body which (both) in length and breadth increased exceedingly. And that
monkey of immeasurable effulgence stood there, covering the plantain
grove furnished with trees, and elevating himself to the height reached
by the Vindhya. And the monkey, having attained his lofty and gigantic
body like unto a mountain, furnished with coppery eyes, and sharp teeth,
and a face marked by frown, lay covering all sides and lashing his long
tail. And that son of the Kurus, Bhima, beholding that gigantic form of
his brother, wondered, and the hairs of his body repeatedly stood on
end. And beholding him like unto the sun in splendour, and unto a golden
mountain, and also unto the blazing firmament, Bhima closed his eyes.
Thereupon Hanuman addressed Bhima with a smile, saying, 'O sinless one,
thou art capable of beholding my size up to this extent. I can, however,
go on swelling my size as long as I wish. And, O Bhima, amidst foes, my
size increaseth exceedingly by its own energy.'"

Vaisampayana said, "Witnessing that dreadful and wonderful body of
Hanuman, like unto the Vindhya mountain, the son of the wind-god became
bewildered. Then with his down standing erect, the noble-minded Bhima,
joining his hands, replied unto Hanuman saying (there), 'O lord, by me
have been beheld the vast dimensions of thy body. Do thou (now), O
highly powerful one, decrease thyself by thy own power. Surely I cannot
look at thee, like unto the sun risen, and of immeasurable (power), and
irrepressible, and resembling the mountain Mainaka. O hero, to-day this
wonder of my heart is very great, that thou remaining by his side, Rama
should have encountered Ravana personally. Depending on the strength of
thy arms, thou wert capable of instantly destroying Lanka, with its
warriors, and horses, elephants and chariots. Surely, O son of the
wind-god, there is nothing that is incapable of being achieved by thee;
and in fight, Ravana together with his followers was no match for thee

Vaisampayana continued, "Thus addressed by Bhima, Hanuman, the chief of
monkeys, answered in affectionate words uttered in solemn accents. 'O
mighty-armed one, O Bharata, it is even as thou sayest. O Bhimasena,
that worst of Rakshasas was no match for me. But if I had slain
Ravana--that thorn of the worlds--the glory of Raghu's son would have
been obscured;--and for this it is that I left him alone. By slaying
that lord of the Rakshasas together with his followers, and bringing
back Sita unto his own city, that hero hath established his fame among
men. Now, O highly wise one, being intent on the welfare of thy
brothers, and protected by the wind-god, do thou go along a fortunate
and auspicious way. O foremost of the Kurus, this way will lead thee to
the Saugandhika wood. (Proceeding in this direction), thou wilt behold
the gardens of Kuvera, guarded by Yakshas and Rakshasas. Do thou not
pluck the flowers (there) personally by thy own force; for the gods
deserve regard specially from mortals. O best of the Bharata race, the
gods confer their favour (upon men), (being propitiated) by offerings,
and _homas_, and reverential salutations, and recitation of _mantras_,
and veneration, O Bharata. Do thou not, therefore, act with rashness, O
child; and do thou not deviate from the duties of thy order. Sticking to
the duties of thy order, do thou understand and follow the highest
morality. Without knowing duties and serving the old, even persons like
unto Vrihaspati cannot understand profit and religion. One should
ascertain with discrimination those cases in which vice goeth under the
name of virtue, and virtue goeth under the name of vice,--(cases) in
which people destitute of intelligence become perplexed. From religious
observances proceedeth merit; and in merit are established the Vedas;
and from the Vedas sacrifices come into existence; and by sacrifices are
established the gods. The gods are maintained by the (celebration of)
sacrifices prescribed by the Vedas and the religious ordinances; while
men maintain themselves by (following) the ordinances of Vrihaspati and
Usanas and also by these avocations, by which the world is
maintained,--serving for wages, (receiving) taxes, merchandise,
agriculture and tending kine and sheep. The world subsisteth by
profession. The (study of the) three Vedas and agriculture and trade and
government constitutes, it is ordained by the wise, the professions of
the twice born ones; and each order maintaineth itself by following the
profession prescribed for it. And when these callings are properly
pursued, the world is maintained with ease. If, however, people do not
righteously lead their lives, the world becometh lawless, in consequence
of the want of Vedic merit and government. And if people do not resort
to (their) prescribed vocations, they perish, but by regularly following
the three professions, they bring about religion. The religion of the
Brahmanas consisteth in the knowledge of the soul and the hue of that
order alone is universally the same. The celebration of sacrifices, and
study and bestowal of gifts are well-known to be the three duties common
(to all these orders). Officiating at sacrifices, teaching and the
acceptance of gifts are the duties of a Brahmana. To rule (the subjects)
is the duty of the Kshatriya; and to tend (cattle), that of the Vaisya,
while to serve the twice-born orders is said to be the duty of the
Sudra. The Sudras cannot beg alms, or perform _homas_, or observe vows;
and they must dwell in the habitation of their masters. Thy vocation, O
son of Kunti, is that of the Kshatriya, which is to protect (the
subjects). Do thou carry out thy own duties, in an humble spirit,
restraining thy senses. That king alone can govern, who taketh counsel
of experienced men, and is helped by honest, intelligent and learned
ministers; but a king who is addicted to vices, meeteth with defeat.
Then only is the order of the world secured, when the king duly
punisheth and conferreth favours. Therefore, it is necessary to ascertain
through spies the nature of the hostile country, its fortified places
and the allied force of the enemy and their prosperity and decay and the
way in which they retain the adhesion of the powers they have drawn to
their side. Spies are among the important auxiliaries of the king; and
tact, diplomacy, prowess, chastisement, favour and cleverness lead to
success. And success is to be attained through these, either in
separation, or combined--namely, conciliation, gift, sowing dissensions,
chastisement, and sight. And, O chief of the Bharatas, polity hath for
its root diplomacy; and diplomacy also is the main qualification of
spies. And polity, if well judged conferreth success. Therefore, in
matters of polity the counsels of Brahmanas should be resorted to. And
in secret affairs, these should not be consulted,--namely, a woman, a
sot, a boy, a covetous person, a mean-minded individual, and he that
betrayeth signs of insanity. Wise men only should be consulted, and
affairs are to be despatched through officers that are able. And polity
must be executed through persons that are friendly; but dunces should in
all affairs be excluded. In matters religious, pious men; and in matters
of gain, wise men; and in guarding families, eunuchs; and in all crooked
affairs, crooked men, must be employed. And the propriety or impropriety
of the resolution of the enemy, as also their strength or weakness, must
be ascertained through one's own as well as hostile spies. Favour should
be shown to honest persons that have prudently sought protection; but
lawless and disobedient individuals should be punished. And when the
king justly punisheth and showeth favour, the dignity of the law is well
maintained, O son of Pritha, thus have I expounded, unto thee the hard
duties of kings difficult to comprehend. Do thou with equanimity
observe these as prescribed for thy order. The Brahmanas attain heaven
through merit, mortification of the senses, and sacrifice. The Vaisyas
attain excellent state through gifts, hospitality, and religious acts.
The Kshatriyas attain the celestial regions by protecting and chastising
the subjects, uninfluenced by lust, malice, avarice and anger. If kings
justly punish (their subjects), they go to the place whither repair
meritorious persons.'"


Vaisampayana said, "Then contracting that huge body of his, which he had
assumed at will, the monkey with his arms again embraced Bhimasena. And
O Bharata, on Bhima being embraced by his brother, his fatigue went off,
and all (the powers of body) as also his strength were restored. And
having gained great accession of strength, he thought that there was
none equal to him in physical power. And with tears in his eyes, the
monkey from affection again addressed Bhima in choked utterance, saying,
'O hero, repair to thy own abode. May I be incidentally remembered by
thee in thy talk! O best of Kurus, do not tell any one that I abide
here. O thou of great strength, the most excellent of the wives of the
gods and Gandharvas resort to this place, and the time of their arrival
is nigh. My eyes have been blessed (by seeing thee). And, O Bhima,
having felt a human being by coming in contact with thee, I have been
put in mind of that son of Raghu, who was Vishnu himself under the name
of Rama, and who delighted the heart of the world; and who was as the
sun in regard to the lotus face of Sita, and also to that
darkness--Ravana. Therefore, O heroic son of Kunti, let not thy meeting
with me be fruitless. Do thou with fraternal feeling ask of me a boon, O
Bharata. If this be thy wish, that going to Varanavata, I may destroy
the insignificant sons of Dhritarashtra--even this will I immediately
do. Or if this be thy wish that, that city may be ground by me with
rocks, or that I may bind Duryodhana and bring him before thee, even
this will I do to-day, O thou of mighty strength.'"

Vaisampayana said, "Hearing those words of that high-souled one,
Bhimasena with a cheerful heart answered Hanuman, saying, 'O foremost of
monkeys, I take all this as already performed by thee. Good happen to
thee. O mighty-armed one! I ask of thee this,--be thou well pleased with
me. O powerful one, on thy having become our protector, the Pandavas
have found help. Even by thy prowess shall we conquer all foes.' Thus
addressed, Hanuman said unto Bhimasena, 'From fraternal feeling and
affection, I will do good unto thee, by diving into the army of thy foes
copiously furnished with arrows and javelins. And, O highly powerful
one, O hero, when thou shall give leonine roars, then shall I with my
own, add force to shouts. Remaining on the flagstaff of Arjuna's car
will I emit fierce shouts that will damp the energy of thy foes. Thereby
ye will slay them easily.' Having said this unto Pandu's son, and also
pointed him out the way. Hanuman vanished at that spot."


Vaisampayana said, "When that foremost of monkeys had gone away, Bhima,
the best of strong men, began to range the huge Gandhamadana along that
path. And he went on, thinking of Hanuman's body and splendour
unrivalled on earth, and also of the greatness and dignity of
Dasaratha's son. And proceeding in search of the place filled with
lotuses of that kind, Bhima beheld romantic woods, and groves, and
rivers, and lakes graced with trees bearing blossoms, and flowery
woodlands variegated with various flowers. And, O Bharata, he beheld
herds of mad elephants besmeared with mud, resembling masses of pouring
clouds. And that graceful one went on with speed, beholding by the
wayside woods wherein there stood with their mates deer of quick
glances, holding the grass in their mouths. And fearless from prowess,
Bhimasena, as if invited by the breeze-shaken trees of the forest ever
fragrant with flowers, bearing delicate coppery twigs, plunged into the
mountainous regions inhabited by buffaloes, bears and leopards. And on
the way, he passed by lotus-lakes haunted by maddened black-bees, having
romantic descents and woods, and on account of the presence of
lotus-buds, appearing as if they had joined their hands (before Bhima).
And having for his provisions on the journey the words of Draupadi,
Bhima went on with speed, his mind and sight fixed on the blooming
slopes of the mountain. And when the sun passed the meridian, he saw in
the forest scattered over with deer, a mighty river filled with fresh
golden lotuses. And being crowded with swans and Karandavas, and graced
with Chakravakas, the river looked like a garland of fresh lotuses put
on by the mountain. And in that river that one of great strength found
the extensive assemblage of Saugandhika lotuses, effulgent as the rising
sun, and delightful to behold. And beholding it, Pandu's son thought
within himself that his object had been gained, and also mentally
presented himself before his beloved worn out by exile."


Vaisampayana said, "Having reached that spot, Bhimasena saw in the
vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by
lovely woods, and guarded by the Rakshasas. And it sprang from the
cascades contiguous to the abode of Kuvera. And it was beautiful to
behold, and was furnished with a wide-spreading shade and abounded in
various trees and creepers and was covered with green lilies. And this
unearthly lake was filled with golden lotuses, and swarmed with diverse
species of birds. And its banks were beautiful and devoid of mud. And
situated on the rocky elevation this expanse of excellent water was
exceedingly fair. And it was the wonder of the world and healthful and
of romantic sight. In that lake the son of Kunti saw, the water of
ambrosial taste and cool and light and clear and fresh; and the Pandava
drank of it profusely. And that unearthly receptacle of waters was
covered with celestial Saugandhika lotuses, and was also spread over
with beautiful variegated golden lotuses of excellent fragrance having
graceful stalks of _lapis lazulis_. And swayed by swans and Karandavas,
these lotuses were scattering fresh farina. And this lake was the
sporting region of the high-souled Kuvera, the king of the Yakshas. And
it was held in high regard by the Gandharvas, the Apsaras and the
celestials. And it was frequented by the celestial sages and the Yakshas
and the Kimpurushas and the Rakshasas and the Kinnaras; and it was
well-protected by Kuvera. And as soon as he beheld that river and that
unearthly lake, Kunti's son, Bhimasena of mighty strength became
exceedingly delighted. And agreeably to the mandate of their king,
hundreds and thousands of Rakshasas, named Krodhavasas, were guarding
that lake, wearing uniforms and armed with various weapons. And as that
repressor of foes, Kunti's son, the heroic Bhima of dreadful prowess,
clad in deer-skins and wearing golden armlets and equipped with weapons
and girding his sword on, was fearlessly proceeding, with the view of
gathering the lotus, those (Rakshasas) saw him and immediately began to
address each other, shouting forth, 'It behoveth you to enquire for the
errand on which this foremost of men, clad in deer skins, and equipped
with arms, hath come.' Then they all approached the effulgent Vrikodara
of mighty arms and asked, 'Who art thou? Thou shouldst answer our
questions. We see thee in the guise of an ascetic and yet armed with
weapons. O thou of mighty intelligence, do thou unfold unto us the
object with which thou hast come (hither).'"


"Bhima said, 'I am the son of Pandu, and next by birth to Yudhishthira
the just, and my name is Bhimasena. O Rakshasas, I have come with my
brothers to the jujube named Visala. At that place, Panchali saw an
excellent Saugandhika lotus, which, of a certainty, was carried thither
by the wind from this region. She wisheth to have those flowers in
abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the
desire of my wedded wife of faultless features, and have come hither to
procure the flowers.' Thereat the Rakshasas said, 'O foremost of men,
this spot is dear unto Kuvera, and it is his sporting region. Men
subject to death cannot sport here. O Vrikodara, the celestial sages,
and the gods taking the permission of the chief of the Yakshas, drink of
this lake, and sport herein. And, O Pandava, the Gandharvas and the
Apsaras also divert themselves in this lake. That wicked person who,
disregarding the lord of treasures, unlawfully attempteth to sport here,
without doubt, meeteth with destruction. Disregarding him, thou seekest
to take away the lotuses from this place by main force. Why then dost
thou say that thou art the brother of Yudhishthira the just? First,
taking the permission of the lord of Yakshas, do thou drink of this lake
and take away the flowers. If thou dost not do this, thou shall not be
able even to glance at a single lotus.' Bhimasena said, 'Ye Rakshasas, I
do not see the lord of wealth here. And even if I did see that mighty
king, I would not beseech him: Kshatriyas never beseech (any body). This
is the eternal morality; and I by no means wish to forsake the Kshatriya
morality. And, further this lotus-lake hath sprung from the cascades of
the mountain; it hath not been excavated in the mansion of Kuvera.
Therefore it belongeth equally to all creatures with Vaisravana. In
regard to a thing of such a nature, who goeth to beseech another?'"

Vaisampayana said, "Having said this unto the Rakshasas, the
mighty-armed and exceedingly unforbearing Bhimasena of great strength
plunged into the lotus-lake. Thereat that powerful one was forbidden by
the Rakshasas, saying, 'Do not do this;' and they from all sides began
to abuse him in anger. But slighting these Rakshasas, that mighty one of
dreadful prowess plunged (farther and farther). Now they all prepared
for opposing him. And with eyes rolling, they upraised their arms, and
rushed in wrath at Bhimasena, exclaiming, 'Seize him! Bind him! Hew him!
We shall cook Bhimasena, and eat him up!' Thereupon that one of great
force, taking his ponderous and mighty mace inlaid with golden plates,
like unto the mace of Yama himself, turned towards those, and then said,
'Stay!' At this, they darted at him with vehemence, brandishing lances,
and axes, and other weapons. And wishing to destroy Bhima, the dreadful
and fierce Krodhavasas surrounded Bhima on all sides. But that one,
being endued with strength, had been begotten by Vayu in the womb of
Kunti; and he was heroic and energetic, and the slayer of foes, and ever
devoted to virtue and truth, and incapable of being vanquished by
enemies through prowess. Accordingly this high-souled Bhima defeating
all the manoeuvres of the foes, and breaking their arms, killed on the
banks of the lake more than a hundred, commencing with the foremost. And
then witnessing his prowess and strength, and the force of his skill,
and also the might of his arms; and unable to bear (the onset), those
prime heroes all of a sudden fled on all sides in bands.

"Beaten and pierced by Bhimasena, those Krodhavasas quitted the field of
battle, and in confusion quickly fled towards the Kailasa cliff,
supporting themselves in the sky. Having thus by the exercise of his
prowess defeated those hosts, even as Sakra had defeated the armies of
Daityas and Danavas, he (Bhima), now that he had conquered the enemy,
plunged into the lake and began to gather the lotuses, with the object
of gaining his purpose. And as he drank of the waters, like unto nectar,
his energy and strength were again fully restored; and he fell to
plucking and gathering Saugandhika lotuses of excellent fragrance. On
the other hand, the Krodhavasas, being driven by the might of Bhima and
exceedingly terrified, presented themselves before the lord of wealth,
and gave an exact account of Bhima's prowess and strength in fight.
Hearing their words, the god (Kuvera) smiled and then said, 'Let Bhima
take for Krishna as many lotuses as he likes. This is already known to
me.' Thereupon taking the permission of the lord of wealth, those
(Rakshasas) renouncing anger, went to that foremost of the Kurus, and in
that lotus-lake beheld Bhima alone, disporting in delight."


Vaisampayana said, "Then, O best of the Bharatas, Bhima began to collect
those rare unearthly, variegated and fresh flowers in abundance.

"And it came to pass that a high and violent wind, piercing to the
touch, and blowing about gravels, arose, portending battle. And
frightful meteors began to shoot, with thundering sounds. And being
enveloped by darkness, the sun became pale, his rays being obscured. And
on Bhima displaying his prowess, dreadful sounds of explosion rang
through the sky. And the earth began to tremble, and dust fell in
showers. And the points of the heavens became reddened. And beasts and
birds began to cry in shrill tones. And every thing became enveloped in
darkness; and nothing could be distinguished. And other evil omens
besides these appeared there. Witnessing these strange phenomena,
Dharma's son Yudhishthira, the foremost of speakers, said, 'Who is it
that will overcome us? Ye Pandavas who take delight in battle, good
betide you! Do ye equip yourselves. From what I see, I infer that the
time for the display of our prowess hath drawn nigh.' Having said this,
the king looked around. Then not finding Bhima, that represser of foes,
Dharma's son, Yudhishthira, enquired of Krishna and the twins standing
near regarding his brother, Bhima, the doer of dreadful deeds in battle,
saying, 'O Panchali, is Bhima intent upon performing some great feat, or
hath that one delighting in daring deeds already achieved some brave
deed? Portending some great danger, these omens have appeared all
around, indicating a fearful battle.' When Yudhishthira said this, his
beloved queen, the high-minded Krishna of sweet smiles, answered him, in
order to remove his anxiety. 'O king, that Saugandhika lotus which
to-day had been brought by the wind, I had out of love duly shown unto
Bhimasena; and I had also said unto that hero, If thou canst find many
of this species, procuring even all of them, do thou return speedily,--O
Pandava, that mighty armed one, with the view of gratifying my desire,
may have gone towards the north-east to bring them.' Having heard these
words of hers, the king said unto the twins, 'Let us together follow the
path taken by Vrikodara. Let the Rakshasas carry those Brahmanas that
are fatigued and weak. O Ghatotkacha, O thou like unto a celestial, do
thou carry Krishna. I am convinced and it is plain that Bhima hath dived
into the forest; for it is long since he hath gone, and in speed he
resembleth the wind, and in clearing over the ground, he is swift like
unto Vinata's son, and he will ever leap into the sky, and alight at his
will. O Rakshasas, we shall follow him through your prowess. He will not
at first do any wrong to the Siddhas versed in the Vedas.' O best of the
Bharatas, saying, 'So be it,' Hidimva's son and the other Rakshasas who
knew the quarter where the lotus lake of Kuvera was situated, started
cheerfully with Lomasa, bearing the Pandavas, and many of the Brahmanas.
Having shortly reached that spot, they saw that romantic lake covered
with Saugandhika and other lotuses and surrounded by beautiful woods.
And on its shores they beheld the high-souled and vehement Bhima, as
also the slaughtered Yakshas of large eyes, with their bodies, eyes,
arms and thighs smashed, and their heads crushed. And on seeing the
high-souled Bhima, standing on the shore of that lake in an angry mood,
and with steadfast eyes, and biting his lip, and stationed on the shore
of the lake with his mace upraised by his two hands, like unto Yama with
his mace in his hand at the time of the universal dissolution,
Yudhishthira the just, embraced him again and again, and said in sweet
words, 'O Kaunteya, what hast thou done? Good betide thee! If thou
wishest to do good unto me, thou shouldst never again commit such a rash
act, nor offend the gods.' Having thus instructed the son of Kunti, and
taken the flowers those god-like ones began to sport in that very lake.
At this instant, the huge-bodied warders of the gardens, equipped with
rocks for weapons, presented themselves at the spot. And seeing
Yudhishthira the just and the great sage Lomasa and Nakula and Sahadeva
and also the other foremost of Brahmanas, they all bowed themselves down
in humility. And being pacified by Yudhishthira the just, the Rakshasas
became satisfied. And with the knowledge of Kuvera, those foremost of
Kurus for a short time dwelt pleasantly at that spot on the slopes of
the Gandhamadana, expecting Arjuna."


Vaisampayana said, "Once upon a time Yudhishthira, while living at that
place, addressed Krishna, his brother, and the Brahmanas, saying, 'By us
have been attentively seen one after another sacred and auspicious
_tirthas_, and woods, delightful to beheld, which had ere this been
visited by the celestials and the high-souled sages, and which had been
worshipped by the Brahmanas. And in various sacred asylums we have
performed ablutions with Brahmanas, and have heard from them the lives
and acts of many sages, and also of many royal sages of yore, and other
pleasant stories. And with flowers and water have the gods been
worshipped by us. And with offerings of fruits and roots as available at
each place we have gratified the _pitris_. And with the high-souled ones
have we performed ablutions in all sacred and beautiful mountains and
lakes, and also in the highly sacred ocean. And with the Brahmanas we
have bathed in the Ila, and in the Saraswati, and in the Sindhu, and in
the Yamuna, and in the Narmada, and in various other romantic _tirthas_.
And having passed the source of the Ganga, we have seen many a lovely
hill and the Himalaya mountains, inhabited by various species of birds,
and also the jujube named Visala, where there is the hermitage of Nara
and Narayana. And (finally) we have beheld this unearthly lake, held in
veneration by the Siddhas, the gods and the sages. In fact, O foremost
of Brahmanas, we have one by one carefully seen all celebrated and
sacred spots in company with the high-souled Lomasa. Now, O Bhima, how
shall we repair to the sacred abode of Vaisravana, inhabited by the
Siddhas? Do thou think of the means of entering (the same).'"

Vaisampayana said, "When that king had said this, an aerial voice spake,
saying. 'Thou will not be able to go to that inaccessible spot. By this
very way, do thou repair from this region of Kuvera to the place whence
thou hadst come even to the hermitage of Nara and Narayana, known by the
name of Vadari. Thence, O Kaunteya, thou wilt repair to the hermitage of
Vrishaparva, abounding in flowers and fruit, and inhabited by the
Siddhas and the Charanas. Having passed that, O Partha, thou wilt
proceed to the hermitage of Arshtishena, and from thence thou wilt behold
the abode of Kuvera.' Just at that moment the breeze became fresh, and
gladsome and cool and redolent of unearthly fragrance; and it showered
blossoms, And on hearing the celestial voice from the sky, they all were
amazed,--more specially those earthly _rishis_ and the Brahmanas. On
hearing this mighty marvel, the Brahmana Dhaumya, said, 'This should not
be gainsaid. O Bharata, let this be so.' Thereupon, king Yudhishthira
obeyed him. And having returned to the hermitage of Nara and Narayana,
he began to dwell pleasantly, surrounded by Bhimasena and his other
brothers, Panchali, and the Brahmanas."


Vaisampayana continued, "Thus dwelling with the Brahmanas in that best
of mountains, in expectation of Arjuna's return, when the Pandavas had
grown confident and when all those Rakshasas together with Bhima's son
had departed, one day while Bhimasena was away, a Rakshasa all of a
sudden carried off Yudhishthira the just and the twins and Krishna. That
Rakshasa (in the guise of a Brahmana) had constantly remained in the
company of the Pandavas, alleging that he was a high-class Brahmana,
skilled in counsel, and versed in all the _Sastras_. His object was to
possess himself of the bows, the quivers and the other material
implements belonging to the Pandavas; and he had been watching for an
opportunity of ravishing Draupadi. And that wicked and sinful one was
named Jatasura. And, O king of kings, Pandu's son (Yudhishthira) had
been supporting him, but knew not that wretch like unto a fire covered
with ashes.

"And once on a day while that represser of foes, Bhimasena, was out
hunting, he (the Rakshasa), seeing Ghatotkacha and his followers scatter
in different directions and seeing those vow-observing great _rishis_,
of ascetic wealth, viz., Lomasa and the rest, away for bathing and
collecting flowers, assumed a different form, gigantic and monstrous and
frightful; and having secured all the arms (of the Pandavas) as also
Draupadi, that wicked one fled away taking the three Pandavas. Thereupon
that son of Pandu, Sahadeva, extricated himself with exertion, and by
force snatched the sword named Kausika from the grasp of the enemy and
began to call Bhimasena, taking the direction in which that mighty one
had gone. And on being carried off Yudhishthira the just, addressed him
(that Rakshasa), saying, 'O stupid one, thy merit decreaseth (even by
this act of thine). Dost thou not pay heed unto the established order of
nature? Whether belonging to the human race, or to the lower orders, all
pay regard to virtue,--more specially the Rakshasas. In the first
instance, they knew virtue better than others. Having considered all
these, thou ought to adhere to virtue. O Rakshasa, the gods, the
_pitris_, the Siddhas, the _rishis_, the Gandharvas, the brutes and even
the worms and ants depend for their lives on men; and thou too liveth
through that agency. If prosperity attendeth the human race, thy race
also prospereth; and if calamities befall the former, even the
celestials suffer grief. Being gratified by offerings, do the gods
thrive. O Rakshasa, we are the guardians, governors and preceptors of
kingdoms. If kingdoms become unprotected, whence can proceed prosperity
and happiness? Unless there be offence, a Rakshasa should not violate a
king. O man-eating one, we have committed no wrong, ever so little.
Living on _vighasa_, we serve the gods and others to the best of our
power. And we are ever intent upon bowing down to our superiors and
Brahmanas. A friend, and one confiding, and he whose food hath been
partaken of, and he that hath afforded shelter, should never be injured.
Thou hast lived in our place happily, being duly honoured. And, O
evil-minded one, having partaken of our food, how canst thou carry us
off? And as thy acts are so improper and as thou hast grown in age
without deriving any benefit and as thy propensities are evil, so thou
deservest to die for nothing, and for nothing wilt thou die to-day. And
if thou beest really evil-disposed and devoid of all virtue, do thou
render us back our weapons and ravish Draupadi after fight. But if
through stupidity thou must do this deed, then in the world thou wilt
only reap demerit and infamy. O Rakshasa, by doing violence to this
female of the human race, thou hast drunk poison, after having shaken
the vessel.' Thereupon, Yudhishthira made himself ponderous to the
Rakshasa. And being oppressed with the weight, he could not proceed
rapidly as before. Then addressing Draupadi, Nakula and Sahadeva,
Yudhishthira said, 'Do ye not entertain any fear of this wretched
Rakshasa, I have checked his speed. The mighty-armed son of the Wind-god
may not be far away; and on Bhima coming up at the next moment, the
Rakshasa will not live.' O king, staring at the Rakshasa bereft of
sense, Sahadeva addressed Yudhishthira, the son of Kunti, saying, 'What
can be more meritorious for a Kshatriya than to fall in fight, or defeat
a foe? O repressor of foes, we will fight and either this one will slay
us, or we shall slay him, O mighty-armed one. Verily this is the place
and time, O king. And, O thou of unfailing prowess, the time hath come
for the display of our Kshatriya virtue. It behoveth us to attain heaven
either by gaining victory or being slain. If the sun sets to-day, the
Rakshasa living yet, O Bharata, I will not any more say that I am a
Kshatriya. Ho! Ho! Rakshasa, say! I am Pandu's son, Sahadeva. Either,
after having killed me, carry off this lady, or being slain, lie
senseless here.'

"Madri's son, Sahadeva, was speaking thus, when Bhimasena made his
appearance, with a mace in his hand, like unto Vasava himself wielding
the thunder-bolt. And here he saw his two brothers and the noble-minded
Draupadi (on the shoulders of the demon), and Sahadeva on the ground
rebuking the Rakshasa and also that stupid Rakshasa himself deprived of
sense by Fate, going round in different directions through bewilderment
caused by Destiny. And finding his brothers and Draupadi being carried
off, Bhima of mighty strength was fired with wrath, and addressed the
Rakshasa, saying, 'I had ere this found thee out for a wicked wight from
thy scrutiny of our weapons; but as I had no apprehension of thee, so I
had not slain thee at that time. Thou wert in the disguise of a
Brahmana--nor didst thou say anything harsh unto us. And thou didst take
delight in pleasing us. And thou also didst not do us wrong. And,
furthermore, thou wert our guest. How could I, therefore, slay thee, who
wert thus innocent of offence, and who wert in the disguise of a
Brahmana? He that knowing such a one to be even a Rakshasa, slayeth him,
goes to hell. Further, thou canst not be killed before the time cometh.
Surely to-day thou hast reached the fullness of thy time in as much as
thy mind hath been thus turned by the wonder-performing Fate towards
carrying off Krishna. By committing thyself to this deed, thou hast
swallowed up the hook fastened to the line of Fate. So like unto a fish
in water, whose mouth hath been hooked, how canst thou live to-day? Thou
shall not have to go whither thou intendest to, or whither thou hadst
already gone mentally; but thou shall go whither have repaired Vaka and

"Thus addressed by Bhima, the Rakshasa in alarm put them down; and being
forced by Fate, approached for fight. And with his lips trembling in
anger he spake unto Bhima, saying, 'Wretch! I have not been bewildered;
I had been delaying for thee. Today will I offer oblations of thy blood
to those Rakshasas who, I had heard, have been slain by thee in fight.'
Thus addressed, Bhima, as if bursting with wrath, like unto Yama himself
at the time of the universal dissolution, rushed towards the Rakshasa,
licking the corners of his mouth and staring at him as he struck his own
arms with the hands. And seeing Bhima waiting in expectation of fight,
the Rakshasa also darted towards him in anger, like unto Vali towards
the wielder of the thunderbolt, repeatedly gaping and licking the
corners of his mouth. And when a dreadful wrestling ensued between those
two, both the sons of Madri, waxing exceeding wroth rushed forward; but
Kunti's son, Vrikodara, forbade them with a smile and said, 'Witness ye!
I am more than a match for this Rakshasa. By my own self and by my
brothers, and by my merit, and by my good deeds, and by my sacrifices,
do I swear that I shall slay this Rakshasa.' And after this was said,
those two heroes, the Rakshasa and Vrikodara challenging each other,
caught each other by the arms. And they not forgiving each other, then
there ensued a conflict between the infuriated Bhima and the Rakshasa,
like unto that between a god and a demon. And repeatedly uprooting
trees, those two of mighty strength struck each other, shouting and
roaring like two masses of clouds. And those foremost of athletes, each
wishing to kill the other, and rushing at the other with vehemence,
broke down many a gigantic tree by their thighs. Thus that encounter
with trees, destructive of plants, went on like unto that between the
two brothers Vali and Sugriva--desirous of the possession of a single
woman. Brandishing trees for a moment, they struck each other with them,
shouting incessantly. And when all the trees of the spot had been pulled
down and crushed into fibres by them endeavouring to kill each other,
then, O Bharata, those two of mighty strength, taking up rocks, began to
fight for a while, like unto a mountain and a mighty mass of clouds. And
not suffering each other, they fell to striking each other with hard and
large crags, resembling vehement thunder-bolts. Then from strength
defying each other, they again darted at each other, and grasping each
other by their arms, began to wrestle like unto two elephants. And next
they dealt each other fierce blows. And then those two mighty ones began
to make chattering sounds by gnashing their teeth. And at length, having
clenched his fist like a five-headed snake, Bhima with force dealt a
blow on the neck of the Rakshasa. And when struck by that fist of Bhima,
the Rakshasa became faint, Bhimasena stood, catching hold of that
exhausted one. And then the god-like mighty-armed Bhima lifted him with
his two arms, and dashing him with force on the ground, the son of Pandu
smashed all his limbs. And striking him with his elbow, he severed from
his body the head with bitten lips and rolling eyes, like unto a fruit
from its stem. And Jatasura's head being severed by Bhimasena's might,
he fell besmeared with gore, and having bitten lips. Having slain
Jatasura, Bhima presented himself before Yudhishthira, and the foremost
Brahmanas began to eulogise him (Bhima) even as the Marutas (eulogise)


Vaisampayana continued, "On that Rakshasa having been slain, that lord,
the royal son of Kunti, returned to the hermitage of Narayana and began
to dwell there. And once on a time, remembering his brother Jaya
(Arjuna), Yudhishthira summoned all his brothers, together with Draupadi
and said these words, 'We have passed these four years peacefully
ranging the woods. It hath been appointed by Vibhatsu that about the
fifth year he will come to that monarch of mountains, the excellent
cliff Sweta, ever graced with festivities held by blooming plants and
maddened Kokilas and black bees, and peacocks, and chatakas and
inhabited by tigers, and boars and buffaloes, and gavayas, and deer, and
ferocious beasts; and sacred; and lovely with blown lotuses of a hundred
and a thousand petals, and blooming lilies and blue lilies and
frequented by the celestials and the Asuras. And we also, eagerly
anxious of meeting him on his arrival have made up our minds to repair
thither. Partha of unrivalled prowess hath appointed with me, saying, "I
shall remain abroad for five years, with the object of learning military
science." In the place like unto the region of the gods, shall we behold
the wielder of Gandiva arrive after having obtained the weapons.' Having
said this, the Pandava summoned the Brahmanas, and the sons of Pritha
having gone round the ascetics of rigid austerities and thereby pleased
them, informed them of the matter mentioned above. Thereupon the
Brahmanas gave their assent, saying, 'This shall be attended by
prosperity and welfare. O foremost of the Bharatas, these troubles shall
result in happiness. O pious one, gaining the earth by the Kshatriya
virtue, thou shall govern it.' Then in obedience to these words of the
ascetics, that represser of foes, Yudhishthira, set out with his
brothers and those Brahmanas, followed by the Rakshasa and protected by
Lomasa. And that one of mighty energy, and of staunch vows, with his
brothers, at places went on foot and at others were carried by the
Rakshasas. Then king Yudhishthira, apprehending many troubles, proceeded
towards the north abounding in lions and tigers and elephants. And
beholding on the way the mountain Mainaka and the base of the
Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher
and higher up the mountain, he reached on the seventeenth day the sacred
slopes of the Himalayas. And, O king, not far from the Gandhamadana,
Pandu's son beheld on the sacred slopes of the Himavan covered with
various trees and creepers the holy hermitage of Vrishaparva surrounded
by blossoming trees growing near the cascades. And when those repressers
of foes, the sons of Pandu, had recovered from fatigue, they went to the
royal sage, the pious Vrishaparva and greeted him. And that royal sage
received with affection those foremost of Bharatas, even as his own
sons. And those repressers of foes passed there seven nights, duly
regarded. And when the eighth day came, taking the permission of that
sage celebrated over the worlds, they prepared to start on their
journey. And having one by one introduced unto Vrishapava those
Brahmanas, who, duly honoured, remained in his charge as friends; and
having also entrusted the highsouled Vrishaparva with their remaining
robes, the sons of Pandu, O king, left in the hermitage of Vrishaparva
their sacrificial vessels together with their ornaments and jewels. And
wise and pious and versed in every duty and having a knowledge of the
past as well as the future, that one gave instructions unto those best
of the Bharatas, as unto his own sons. Then taking his permission those
high-souled ones set out towards the north. And as they set out the
magnanimous Vrishaparva followed them to a certain distance. Then having
entrusted the Pandavas unto the care of the Brahmanas and instructed and
blessed them and given directions concerning their course, Vrishaparva
of mighty energy retraced his steps.

"Then Kunti's son, Yudhishthira of unfailing prowess, together with his
brothers, began to proceed on foot along the mountain path, inhabited by
various kinds of beasts. And having dwelt at the mountain slopes,
densely overgrown with trees, Pandu's son on the fourth day reached the
Sweta mountain, like unto a mighty mass of clouds, abounding in streams
and consisting of a mass of gold and gems. And taking the way directed
by Vrishaparva, they reached one by one the intended places, beholding
various mountains. And over and over they passed with ease many
inaccessible rocks and exceedingly impassable caves of the mountain. And
Dhaumya and Krishna and the Parthas and the mighty sage Lomasa went on
in a body and none grew tired. And those highly fortunate ones arrived
at the sacred and mighty mountain resounding with the cries of birds and
beasts and covered with various trees and creepers and inhabited by
monkeys, and romantic and furnished with many lotus-lakes and having
marshes and extensive forests. And then with their down standing erect,
they saw the mountain Gandhamadana, the abode of Kimpurushas, frequented
by Siddhas and Charanas and ranged by Vidyadharis and Kinnaris and
inhabited by herds of elephants and thronged with lions and tigers and
resounding with the roars of Sarabhas and attended by various beasts.
And the war-like sons of Pandu gradually entered into the forest of the
Gandhamadana, like unto the Nandana gardens, delightful to the mind and
heart and worthy of being inhabited and having beautiful groves. And as
those heroes entered with Draupadi and the high-souled Brahmanas, they
heard notes uttered by the mouths of birds, exceedingly sweet and
graceful to the ear and causing delight and dulcet and broken by reason
of excess of animal spirits. And they saw various trees bending under
the weight of fruits in all seasons, and ever bright with flowers--such
as mangoes and hog-plums and bhavyas and pomegranates, citrons and jacks
and lakuchas and plantains and aquatic reeds and parvatas and champakas
and lovely kadamvas and vilwas, wood-apples and rose-apples and kasmaris
and jujubes and figs and glomerous figs and banians and aswatthas and
khirikas and bhall atakas and amalkas and bibhitakas and ingudas and
karamardas and tindukas of large fruits--these and many others on the
slopes of the Gandhamadana, clustered with sweet and nectarine fruits.
And besides these, they beheld champakas and asokas and ketakas and
vakulas and punnagas and saptaparnas and karnikaras, and patals, and
beautiful kutajas and mandaras, and lotuses, and parijatas, and
kovidaras and devadarus, and salas, and palmyra palms, and tamalas, and
pippalas, and salmalis and kinsukas, and singsapas, and saralas and
these were inhabited by Chakoras, and wood-peckers and chatakas, and
various other birds, singing in sweet tones pleasing to the ear. And
they saw lakes beautiful on all sides with aquatic birds, and covered
all around with kumudas, and pundarikas, and kokanadas, and utpalas, and
kalharas, and kamalas and thronged on all sides with drakes and ruddy
geese, and ospreys, and gulls and karandavas, and plavas, and swans, and
cranes, and shags, and other aquatic birds. And those foremost of men
saw those lotus-lakes beautified with assemblages of lotuses, and
ringing with the sweet hum of bees, glad, and drowsy on account of
having drunk the intoxicating honey of lotuses, and reddened with the
farina falling from the lotus cups. And in the groves they beheld with
their hens peacocks maddened with desire caused by the notes of
cloud-trumpets; and those woods-loving glad peacocks drowsy with desire,
were dancing, spreading in dalliance their gorgeous tails, and were
crying in melodious notes. And some of the peacocks were sporting with
their mates on kutaja trees covered with creepers. And some sat on the
boughs of the kutajas, spreading their gorgeous tails, and looking like
crowns worn by the trees. And in the glades they beheld the graceful
sindhuvaras like unto the darts of Cupid. And on the summits of the
mountain, they saw blooming karnikaras bearing blossoms of a golden hue,
appearing like ear-rings of excellent make. And in the forest they saw
blossoming kuruvakas, like unto the shafts of Cupid, which smiteth one
with desire and maketh him uneasy. And they saw tilakas appearing like
unto beauty-spots painted on the forehead of the forest. And they saw
mango trees graced with blossoms hummed over by black bees, and serving
the purpose of Cupid's shafts. And on the slopes of the mountain there
were diverse blossoming trees, looking lovely, some bearing flowers of a
golden hue, and some, of the hue of the forest-conflagration, and some,
red and some sable, and some green like unto lapises. And besides these,
there were ranges of salas and tamalas and patalas and vakula trees,
like unto garlands put on by the summits of the mountain. Thus gradually
beholding on the slopes of the mountain many lakes, looking transparent
like crystal, and having swans of white plumage and resounding with
cries of cranes, and filled with lotuses and lilies, and furnished with
waters of delicious feel; and also beholding fragrant flowers, and
luscious fruits, and romantic lakes, and captivating trees, the Pandavas
penetrated into the forest with eyes expanded with wonder. And (as they
proceeded) they were fanned by the breeze of balmy feel, and perfumed by
kamalas and utpalas and kalharas and pundarikas. Then Yudhishthira
pleasantly spake unto Bhima saying, 'Ah! O Bhima, beautiful is this
forest of the Gandhamadana. In this romantic forest there are various
heavenly blossoming wild trees and creepers, bedecked with foliage and
fruit, nor are there any trees that do not flower. On these slopes of
the Gandhamadana, all the trees are of sleek foliage and fruit. And
behold how these lotus-lakes with fullblown lotuses, and ringing with
the hum of black bees, are being agitated by elephants with their mates.
Behold another lotus-lake girt with lines of lotuses, like unto a second
Sree in an embodied form wearing garlands. And in this excellent forest
there are beautiful ranges of woods, rich with the aroma of various
blossoms, and hummed over by the black bees. And, O Bhima, behold on all
sides the excellent sporting ground of the celestials. By coming here,
we have attained extra-human state, and been blessed. O Partha, on these
slopes of the Gandhamadana, yon beautiful blossoming trees, being
embraced by creepers with blossoms at their tops, look lovely. And, O
Bhima, hark unto the notes of the peacocks crying with their hens on the
mountain slopes. And birds such as chakoras, and satapatras, and
maddened kokilas, and parrots, are alighting on these excellent
flowering trees. And sitting on the twigs, myriads of jivajivakas of
scarlet, yellow and red hues, are looking at one another. And the cranes
are seen near the spots covered with green and reddish grass, and also
by the side of the cascades. And those birds, bhringarajas, and
upachakras, and herons are pouring forth their notes charming to all
creatures. And, lo! with their mates, these elephants furnished with
four tusks, and white as lotuses, are agitating that large lake of the
hue of lapises. And from many cascades, torrents high as several palmyra
palms (placed one upon another) are rushing down from the cliffs. And
many argent minerals splendid, and of the effulgence of the sun, and
like unto autumnal clouds, are beautifying this mighty mountain. And in
some places there are minerals of the hue of the collyrium, and in some
those like unto gold, in some, yellow orpiment and in some, vermilion,
and in some, caves of red arsenic like unto the evening clouds and in
some, red chalk of the hue of the rabbit, and in some, minerals like
unto white and sable clouds; and in some, those effulgent as the rising
sun, these minerals of great lustre beautify the mountain. O Partha, as
was said by Vrishaparva, the Gandharvas and the Kimpurushas, in company
with their loves, are visible on the summits of the mountain. And, O
Bhima, there are heard various songs of appropriate measures, and also
Vedic hymns, charming to all creatures. Do thou behold the sacred and
graceful celestial river Mahaganga, with swans, resorted to by sages and
Kinnaras. And, O represser of foes, see this mountain having minerals,
rivulets, and beautiful woods and beasts, and snakes of diverse shapes
and a hundred heads and Kinnaras, Gandharvas and Apsaras.'"

Vaisampayana said, "Having attained excellent state, those valiant and
warlike repressers of foes with Draupadi and the high-souled Brahmanas
were exceedingly delighted at heart, and they were not satiated by
beholding that monarch of mountains. Thereafter they saw the hermitage
of the royal sage Arshtishena, furnished with flowers and trees bearing
fruits. Then they went to Arshtishena versed in all duties of rigid
austerities, skeleton-like, and having muscles bare."


Vaisampayana continued, "Having approached that one, whose sins had been
consumed by asceticism, Yudhishthira announced his name, and gladly
greeted him, bending his head. And then Krishna, and Bhima, and the
devout twins, having bowed down their heads unto the royal sage, stood
(there) surrounding him. And that priest of the Pandavas, the virtuous
Dhaumya, also duly approached that vow-observing sage. And by his
prophetic eye that virtuous Muni had already known (the identity of)
those foremost of the Kurus, the sons of Pandu. And he said unto them.
'Be ye seated.' And that one of rigid austerities, after having duly
received that chief of the Kurus, when the latter with his brothers had
seated himself enquired after his welfare saying, 'Dost thou not turn
thy inclination upon untruth? And art thou intent upon virtue? And, O
Partha, hath not thy attention to thy father and thy mother diminished?
Are all thy superiors, and the aged, and those versed in the Vedas,
honoured by thee? And O Pritha's son, dost thou not turn thy inclination
unto sinful acts? And dost thou, O best of the Kurus, properly know how
to perform meritorious acts, and to eschew wicked deeds? Dost thou not
exalt thyself? And are pious men gratified, being honoured by thee? And
even dwelling in the woods, dost thou follow virtue alone? And, O
Partha, doth not Dhaumya grieve at thy conduct? Dost thou follow the
customs of thy ancestors, by charity, and religious observances, and
asceticism, and purity, and candour, and forgiveness? And dost thou go
along the way taken by the royal sages? On the birth of a son in their
(respective) lines, the _Pitris_ in their regions, both laugh and
grieve, thinking--Will the sinful acts of this son of ours harm us, or
will meritorious deeds conduce to our welfare? He conquereth both the
worlds that payeth homage unto his father, and mother, and preceptor,
and Agni, and fifthly, the soul.' Yudhishthira said, 'O worshipful one,
those duties have been mentioned by thee as excellent. To the best of my
power I duly and properly discharge them.'

"Arshtishena said, 'During the Parvas sages subsisting on air and water
come unto this best of the mountains ranging through the air. And on the
summits of the mountain are seen amorous Kimpurushas with their
paramours, mutually attached unto each other; as also, O Partha, many
Gandharvas and Apsaras clad in white silk vestments; and lovely-looking
Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and
Uragas, and others. And on the summits of the mountain are heard, during
the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O
foremost of the Bharatas, even by staying here, ye shall hear those
sounds; do ye by no means feel inclined to repair thither. Further, O
best of the Bharata race, it is impossible, to proceed beyond this. That
place is the sporting-region of the celestials. There is no access
thither for mortals. O Bharata, at this place all creatures bear
ill-will to, and the Rakshasas chastise, that man who committeth
aggression, be it ever so little. Beyond the summit of this Kailasa
cliff, is seen the path of the celestial sages. If any one through
impudence goeth beyond this, the Rakshasas slay him with iron darts and
other weapons. There, O child, during the Parvas, he that goeth about on
the shoulders of men, even Vaisravana is seen in pomp and grandeur
surrounded by the Apsaras. And when that lord of all the Rakshasas is
seated on the summit, all creatures behold him like unto the sun arisen.
O best of Bharatas, that summit is the sporting-garden of the
celestials, and the Danavas, and the Siddhas, and Vaisravana. And during
the Parvas, as Tumburu entertaineth the Lord of treasures, the sweet
notes of his song are heard all over the Gandhamadana. O child, O
Yudhishthira, here during the Parvas, all creatures see and hear marvels
like this. O Pandavas, till ye meet with Arjuna, do ye stay here,
partaking of luscious fruits, and the food of the Munis. O child as thou
hast come hither, do thou not betray any impertinence. And, O child,
after living here at thy will and diverting thyself as thou listest,
thou wilt at length rule the earth, having conquered it by the force of
thy arms.'"


Janamejaya said, "How long did my great grandsires, the highsouled sons
of Pandu of matchless prowess, dwell in the Gandhamadana mountain? And
what did those exceedingly powerful ones, gifted with manliness, do? And
what was the food of those high-souled ones, when those heroes of the
worlds dwelt (there)? O excellent one, do thou relate all about this. Do
thou describe the prowess of Bhimasena, and what that mighty-armed one
did in the mountain Himalayan. Surely, O best of Brahmanas, he did not
fight again with the Yakshas. And did they meet with Vaisravana? Surely,
as Arshtishena said, the lord of wealth cometh thither. All this, O thou
of ascetic wealth, I desire to hear in detail. Surely, I have not yet
been fully satisfied by hearing about their acts."

Vaisampayana continued, "Having heard from that one of incomparable
energy, (Arshtishena), that advice conducive to their welfare, those
foremost of the Bharatas, began to behave always accordingly. Those best
of men, the Pandavas, dwelt upon the Himavan, partaking of the food
eaten by the Munis, and luscious fruit, and the flesh of deer killed
with unpoisoned shafts and various kinds of pure honey. Living thus,
they passed the fifth year, hearing various stories told by Lomasa. O
lord, saying, 'I shall be present when occasion ariseth,' Ghatotkacha,
together with all the Rakshasas, had ere this already gone away. Those
magnanimous ones passed many months in the hermitage of Arshtishena,
witnessing many marvels. And as the Pandavas were sporting there
pleasantly, there came to see them some complacent vow-observing Munis
and Charanas of high fortune, and pure souls. And those foremost of the
Bharata race conversed with them on earthly topics. And it came to pass
that when several days has passed, Suparna all of a sudden carried off
an exceedingly powerful and mighty Naga, living in the large lake. And
thereupon that mighty mountain began to tremble, and the gigantic trees,
break. And all the creatures and the Pandavas witnessed the wonder. Then
from the brow of that excellent mountain, the wind brought before the
Pandavas various fragrant and fair blossoms. And the Pandavas, and the
illustrious Krishna, together with their friends, saw those unearthly
blossoms of five hues. And as the mighty-armed Bhimasena was seated at
ease upon the mountain, Krishna addressed him, saying, 'O best of the
Bharata race, in the presence of all the creatures, these flowers of
five hues, carried by the force of the wind raised by Suparna, are
falling in amain on the river Aswaratha. In Khandava thy high-souled
brother, firm in promise, had baffled Gandharvas and Nagas and Vasava
himself, and slain fierce Rakshasas, and also obtained the bow Gandiva.
Thou also art of exceeding prowess and the might of thy arms is great,
and irrepressible, and unbearable like unto the might of Sakra. O
Bhimasena, terrified with the force of thy arms, let all the Rakshasas
betake themselves to the ten cardinal points, leaving the mountain. Then
will thy friends be freed from fear and affliction, and behold the
auspicious summit of this excellent mountain furnished with variegated
flowers. O Bhima, I have for long cherished this thought in my
mind,--that protected by the might of thy arms, I shall see that

"Thereupon, like a high-mettled bull that hath been struck, Bhimasena,
considering himself as censured by Draupadi, could not bear (that). And
that Pandava of the gait of a lion or a bull, and graceful, and
generous, and having the splendour of gold, and intelligent, and strong,
and proud, and sensitive, and heroic, and having red eyes, and broad
shoulders, and gifted with the strength of mad elephants, and having
leonine teeth and a broad neck, and tall like a young sala tree, and
highsouled, and graceful in every limb, and of neck having the whorls of
a shell and mighty-armed, took up his bow plaited at the back with gold,
and also his sword. And haughty like unto a lion, and resembling a
maddened elephant, that strong one rushed towards that cliff, free from
fear or affliction. And all the creatures saw him equipped with bows and
arrows, approaching like a lion or a maddened elephant. And free from
fear or affliction, the Pandava taking his mace, proceeded to that
monarch of mountains causing the delight of Draupadi. And neither
exhaustion, nor fatigue, nor lassitude, nor the malice (of others),
affected that son of Pritha and the Wind-god. And having arrived at a
rugged path affording passage to one individual only, that one of great
strength ascended that terrible summit high as several palmyra palms
(placed one upon another). And having ascended that summit, and thereby
gladdened Kinnaras, and great Nagas, and Munis, and Gandharvas, and
Rakshasas, that foremost of the Bharata line, gifted with exceeding
strength described the abode of Vaisravana, adorned with golden crystal
palaces surrounded on all sides by golden walls having the splendour of
all gems, furnished with gardens all around, higher than a mountain
peak, beautiful with ramparts and towers, and adorned with door-ways and
gates and rows of pennons. And the abode was graced with dallying
damsels dancing around, and also with pennons waved by the breeze. And
with bent arms, supporting himself on the end of his bow, he stood
beholding with eagerness the city of the lord of treasures. And
gladdening all creatures, there was blowing a breeze, carrying all
perfumes, and of a balmy feel. And there were various beautiful and
wonderful trees of diverse hues resounding with diverse dulcet notes.
And at that place the foremost of the Bharatas surveyed the palace of
the Lord of the Rakshasas scattered with heaps of gems, and adorned with
variegated garlands. And renouncing all care of life the mighty-armed
Bhimasena stood motionless like a rock, with his mace and sword and bow
in his hands. Then he blew his shell making the down of his adversaries
stand erect; and twanging his bow-string, and striking his arms with the
hands he unnerved all the creatures. Thereat with their hairs standing
erect, the Yakshas and Rakshasas began to rush towards the Pandavas, in
the direction of those sounds. And taken by the arms of the Yakshas and
Rakshasas the flamed maces and clubs and swords and spears and javelins
and axes, and when, O Bharata, the fight ensued between the Rakshasas
and Bhima, the latter by arrows cut off the darts, javelins and axes of
those possessing great powers of illusion, and he of exceeding strength
with arrows pierced the bodies of the roaring Rakshasas, both of those
that were in the sky, and of those that remained on the earth. And Bhima
of exceeding strength was deluged with the mighty sanguine rain sprung
from the bodies of the Rakshasas with maces and clubs in their hands and
flowing on all sides from their persons. And the bodies and hands of the
Yakshas and Rakshasas were seen to be struck off by the weapon
discharged by the might of Bhima's arms. And then all the creatures saw
the graceful Pandava densely surrounded by the Rakshasas, like unto the
Sun enveloped by clouds. And even as the Sun surrounds everything with
his rays, that mighty-armed and strong one of unfailing prowess, covered
all with arrows destroying foes. And although menacing and uttering
yells, the Rakshasas did not see Bhima embarrassed. Thereupon, with
their bodies mangled, the Yakshas afflicted by fear, Bhimasena began to
utter frightful sounds of distress, throwing their mighty weapons. And
terrified at the wielder of a strong bow, they fled towards the southern
quarter, forsaking their maces and spears and swords and clubs and axes.
And then there stood, holding in his hands darts and maces, the
broad-chested and mighty-armed friend of Vaisravana, the Rakshasa named
Maniman. And that one of great strength began to display his mastery and
manliness. And seeing them forsake the fight, he addressed them with a
smile, 'Going to Vaisravana's abode, how will ye say unto that lord of
wealth, that numbers have been defeated by a single mortal in battle?'
Having said this unto them that Rakshasa, taking in his hands clubs and
javelins and maces, set out and rushed towards the Pandava. And he
rushed in amain like a maddened elephant. Bhimasena pierced his sides
with three choice arrows. And the mighty Maniman, on his part, in wrath
taking and flourishing a tremendous mace hurled it at Bhimasena.
Thereupon Bhimasena beset with innumerable shafts sharpened on stones,
hurled that mighty mace in the sky, dreadful, and like unto the
lightning flash. But on reaching the mace those shafts were baffled; and
although discharged with force by that adept at hurling the mace, still
they could not stay its career. Then the mighty Bhima of dreadful
prowess, baffled his (the Rakshasa's) discharge by resorting to his
skill in mace-fighting. In the meanwhile, the intelligent Rakshasa had
discharged a terrible iron club, furnished with a golden shaft. And that
club, belching forth flames and emitting tremendous roars, all of a
sudden pierced Bhima's right arm and then fell to the ground. On being
severely wounded by that club, that bowman, Kunti's son, of immeasurable
prowess, with eyes rolling in ire, took up his mace. And having taken
that iron mace, inlaid with golden plates, which caused the fear of foes
and brought on their defeat, he darted it with speed towards the mighty
Maniman, menacing (him) and uttering shouts. Then Maniman on his part,
taking his huge and blazing dart, with great force discharged it at
Bhima, uttering loud shouts. Thereat breaking the dart with the end of
his mace, that mighty-armed one skilled in mace-fighting, speedily
rushed to slay him, as Garuda (rushed) to slay a serpent. Then all of a
sudden, advancing ahead in the field, that mighty-armed one sprang into
the sky and brandishing his mace hurled it with shouts. And like unto
the thunder-bolt hurled by Indra, that mace like a pest, with the speed
of the wind destroyed the Rakshasa and then fell to the ground. Then all
the creatures saw that Rakshasa of terrible strength slaughtered by
Bhima, even like a bull slain by a lion. And the surviving Rakshasas
seeing him slain on the ground went towards the east, uttering frightful
sounds of distress."


Vaisampayana said, "Hearing various sounds resounding in the caves of
the mountain and not seeing Bhimasena, Kunti's son, Ajatasatru and the
twin sons of Madri and Dhaumya and Krishna and all the Brahmanas and the
friends (of the Pandavas), were filled with anxiety. Thereupon,
entrusting Draupadi to the charge of Arshtishena and equipped in their
arms, those valiant and mighty charioteers together began to ascend the
summit of the mountain. And having reached the summit, as those
repressors of foes and mighty bowmen and powerful charioteers they were
looking about, saw Bhima and those huge Rakshasas of mighty strength and
courage weltering in a state of unconsciousness having been struck down
by Bhima. And holding his mace and sword and bow, that mighty-armed one
looked like Maghavan, after he had slain the Danava hosts. Then on
seeing their brother, the Pandavas, who had attained excellent state,
embraced him and sat down there. And with those mighty bowmen, that
summit looked grand like heaven graced by those foremost of celestials,
the highly fortunate Lokapalas. And seeing the abode of Kuvera and the
Rakshasas, lying slain on the ground, the king addressed his brother who
was seated, saying, 'Either it be through rashness, or through
ignorance, thou hast, O Bhima, committed a sinful act. O hero, as thou
art leading the life of an anchorite, this slaughter without cause is
unlike thee. Acts, it is asserted by those versed in duties, as are
calculated to displease a monarch, ought not to be committed. But thou
hast, O Bhimasena, committed a deed which will offend even the gods. He
that disregarding profit and duty, turneth his thoughts to sin must, O
Partha, reap the fruit of his sinful actions. However, if thou seekest
my good, never again commit such a deed.'"

Vaisampayana continued, "Having said this to his brother, Vrikodara the
virtuous, the highly energetic and firm-minded son of Kunti,
Yudhishthira versed in the particulars of (the science of) profit,
ceased, and began to reflect on that matter.

"On the other hand, the Rakshasas that had survived those slain by Bhima
fled in a body towards the abode of Kuvera. And they of exceeding
fleetness having speedily reached Vaisravana's abode, began to utter
loud cries of distress, being afflicted with the fear of Bhima. And, O
king bereft of their weapons and exhausted and with their mail besmeared
with gore and with dishevelled hair they spake unto Kuvera, saying. 'O
lord, all thy foremost Rakshasas fighting with maces and clubs and
swords and lances and barbed darts, have been slain. O lord of
treasures, a mortal, trespassing into the mountain, hath, singlehanded,
slaughtered all thy Krodhavasa Rakshasas assembled together. And, O lord
of wealth, there lie the foremost of the Yakshas and Rakshasas senseless
and dead, having been struck down; and we have been let off through his
favour. And thy friend, Maniman also hath been slain. All this hath been
done by a mortal. Do thou what is proper, after this.' Having heard
this, that lord of all the Yaksha hosts waxing wroth, with eyes reddened
in anger, exclaimed, 'What!' And hearing of Bhima's second (act of)
aggression, that lord of treasures, the king of the Yakshas, was filled
with wrath, and said. 'Yoke' (the horses). Thereat unto a car of the hue
of dark clouds, and high as a mountain summit, they yoked steeds having
golden garments. And on being yoked unto the car, those excellent horses
of his, graced with every noble quality and furnished with the ten
auspicious curls of hair and having energy and strength, and adorned
with various gems and looking splendid, as if desirous of speeding like
the wind, began to neigh at each other the neighing emitted at (the hour
of) victory. And that divine and effulgent king of the Yakshas set out,
being eulogised by the celestials and Gandharvas. And a thousand
foremost Yakshas of reddened eyes and golden lustre and having huge
bodies, and gifted with great strength, equipped with weapons and
girding on their swords, followed that high-souled lord of treasures.
And coursing through the firmament they (the steeds) arrived at the
Gandhamadana, as if drawing forward the sky with their fleetness. And
with their down standing erect, the Pandavas saw that large assemblage
of horses maintained by the lord of wealth and also the highsouled and
graceful Kuvera himself surrounded by the Yaksha hosts. And seeing those
mighty charioteers the son of Pandu, possessed of great strength,
equipped with bows and swords, Kuvera also was delighted; and he was
pleased at heart, keeping in view the task of the celestials. And like
unto birds, they, (the Yakshas) gifted with extreme celerity, alighted
on the summit of the mountain and stood before them (the Pandavas), with
the lord of treasures at their head. Then, O Bharata, seeing him pleased
with the Pandavas, the Yakshas and the Gandharvas stood there, free from
agitation. Then thinking themselves as having transgressed, those
high-souled and mighty charioteers, the Pandavas, having bowed down unto
that lord, the giver of wealth stood surrounding the lord of treasures
with joined hands. And the lord of treasures sat on that excellent seat,
the elegant Pushpaka, constructed by Viswakarma, painted with diverse
colours. And thousands of Yakshas and Rakshasas, some having huge frames
and some ears resembling pegs, and hundreds of Gandharvas and hosts of
Apsaras sat in the presence of that one seated, even as the celestials
sit surrounding him of a hundred sacrifices and wearing a beautiful
golden garland on his head and holding in his hands his noose and sword
and bow, Bhima stood, gazing at the lord of wealth. And Bhimasena did
not feel depressed either on having been wounded by the Rakshasas, or
even in that plight seeing Kuvera arrive.

"And that one going about on the shoulders of men, on seeing Bhima stand
desirous of fighting with sharpened shafts, said unto Dharma's son, 'O
Partha, all the creatures know thee as engaged in their good. Do thou,
therefore, with thy brothers fearlessly dwell on this summit of the
mountain. And, O Pandava, be thou not angry with Bhima. These Yakshas
and Rakshasas had already been slain by Destiny: thy brother hath been
the instrument merely. And it is not necessary to feel shame for the act
of impudence that hath been committed. This destruction of the Rakshasas
had been foreseen by the gods. I entertain no anger towards Bhimasena.
Rather, O foremost of the Bharata race, I am pleased with him;
nay,--even before coming here, I had been gratified with this deed of

Vaisampayana said, "Having spoken thus unto the king, (Kuvera) said unto
Bhimasena, 'O child, O best of the Kurus, I do not mind this, O Bhima,
as in order to please Krishna, thou hast, disregarding the gods and me
also, committed this rash act, namely, the destruction of the Yakshas
and the Rakshasas, depending on the strength of thy arms, I am
well-pleased with thee. O Vrikodara, to-day I have been freed from a
terrible curse. For some offence, that great Rishi, Agastya, had cursed
me in anger. Thou hast delivered me by this act (of thine). O Pandu's
son, my disgrace had ere this been fated. No offence, therefore, in any
way, attaches unto thee, O Pandava.'

"Yudhishthira said, 'O divine one, why wast thou cursed by the
high-souled Agastya? O god, I am curious to hear about the occasion of
that imprecation. I wonder that at that very moment, thou together with
thy forces and attendants wast not consumed by the ire of that
intelligent one.'

"Thereupon the lord of treasures said, 'At Kusasthali, O king, once
there was held a conclave of the gods. And surrounded by grimvisaged
Yakshas, numbering three hundred maha-padmas, carrying various weapons,
I was going to that place. And on the way, I saw that foremost of sages,
Agastya, engaged in the practice of severe austerities on the bank of
the Yamuna, abounding in various birds and graced with blossoming trees.
And, O king, immediately on seeing that mass of energy, flaming and
brilliant as fire, seated with upraised arms, facing the sun, my friend,
the graceful lord of the Rakshasas, Maniman, from stupidity,
foolishness, hauteur and ignorance discharged his excrement on the crown
of that Maharshi. Thereupon, as if burning all the cardinal points by
his wrath, he said unto me, "Since, O lord of treasures, in thy very
presence, disregarding me, this thy friend hath thus affronted me, he,
together with thy forces, shall meet with destruction at the hands of a
mortal. And, O wicked-minded one, thou also, being distressed on account
of thy fallen soldiers, shalt be freed from thy sin, on beholding that
mortal. But if they follow thy behests, their (the soldier's) powerful
sons shall not incur by this dreadful curse. This curse I received
formerly from that foremost of Rishis. Now, O mighty king, have I been
delivered by thy brother Bhima."'"


"The lord of treasures said, 'O Yudhishthira, patience, ability,
(appropriate) time and place and prowess--these five lead to success in
human affairs. O Bharata, in the Krita Yuga, men were patient and able
in their respective occupations and they knew how to display prowess.
And, O foremost of the Kshatriyas, a Kshatriya that is endued with
patience and understandeth the propriety regarding place and time and is
versed in all mortal regulations, can alone govern the world for a long
time,--nay, in all transactions. He that behaveth thus, acquireth, O
hero, fame in this world and excellent state in the next. And by having
displayed his prowess at the proper place and time, Sakra with the
Vasus hath obtained the dominion of heaven. He that from anger cannot
see his fall and he that being naturally wicked and evilminded followeth
evil and he that knoweth not the propriety relative to acts, meet with
destruction both in this world and the next. The exertions of that
stupid person become fruitless, who is not conversant with the
expediency regarding time and acts, and he meeteth with destruction both
in this world and the next. And the object of that wicked and deceitful
persons is vicious, who, aiming at mastery of every kind, committeth
some rash act. O best of men, Bhimasena is fearless, and ignorant of
duties, and haughty, and of the sense of a child, and unforbearing. Do
thou, therefore, check him. Repairing again to the hermitage of the
pious sage Arshtishena, do thou reside there during the dark fortnight,
without fear or anxiety. O lord of men, deputed by me, all the
Gandharvas residing at Alaka, as also those dwelling in this mountain,
will, O mighty-armed one, protect thee, and these best of the Brahmanas.
And, O king, O chief among virtuous men, knowing that Vrikodara hath
come hither out of rashness, do thou check him. Henceforth, O monarch,
beings living in the forest will meet you, wait upon you and always
protect you all. And, ye foremost of men, my servants will always
procure for you various meats and drinks of delicious flavour. And, O
son, Yudhishthira, even as by reason of your being the progeny of
spiritual intercourse, Jishnu is entitled to the protection of Mahendra,
and Vrikodara, of the Wind-god, and thou, of Dharma, and the twins
possessed of strength, of the Aswins,--so ye all are entitled to my
protection. That one next by birth to Bhimasena, Phalguna, versed in the
science of profit and all mortal regulations, is well in heaven. And, O
child, those perfections that are recognised in the world as leading to
heaven, are established in Dhananjaya even from his very birth. And
self-restraint, and charity, and strength, and intelligence, and
modesty, and fortitude, and excellent energy--even all these are
established in that majestic one of magnificent soul. And, O Pandava,
Jishnu never committed any shameful act through poverty of spirit. And
in the world, none ever say that Partha hath uttered an untruth. And, O
Bharata, honoured by the gods, _pitris_, and the Gandharvas, that
enhancer of the glory of the Kurus is learning the science of weapons in
Sakra's abode. And, O Partha, in heaven he that with justice had brought
under his subjection all the rulers of the earth, even that exceedingly
powerful and highly energetic monarch, the grandsire of thy father,
Santanu himself, is well-pleased with the behaviour of that wielder of
the Gandiva--the foremost of his race. And, O king, abiding in Indra's
regions, he who on the banks of the Yamuna had worshipped the gods, the
_pitris_, and the Brahmanas, by celebrating seven grand horse
sacrifices, that great grandsire of thine, the emperor Santanu of severe
austerities, who hath attained heaven, hath enquired of thy welfare.'"

Vaisampayana said, "Having heard these words of the dispenser of wealth,
the Pandavas were well-pleased with them. Then lowering his club and
mace and sword and bow, that foremost of the Bharatas bowed down unto
_Kuvera_. And that giver of protection, the lord of treasures, seeing
him prostrate, said, 'Be thou the destroyer of the pride of foes, and
the enhancer of the delight of friends. And ye oppressors of enemies, do
ye live in our romantic region. The _Yakshas_ will not cross your
desires. Gudakesa, after having acquired mastery over weapons, will come
back soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.'

"Having thus instructed Yudhishthira of excellent deeds, the lord of the
_Guhyakas_, vanished from that best of mountains. And thousands upon
thousands of _Yakshas_, and _Rakshasas_ followed him in vehicles spread
over with checkered cushions, and decorated with various jewels. And as
the horses proceeded towards the abode of Kuvera, a noise arose as of
birds flying in the air. And the chargers of the lord of treasures
speedily coursed through the sky as if drawing forward the firmament,
and devouring the air.

"Then at the command of the lord of wealth, the dead bodies of the
_Rakshasas_ were removed from the summit of the mountain. As the
intelligent Agastya had fixed this period as the limit of (the duration
of) his curse, so being slain in conflict, the _Rakshasas_ were freed
from the imprecation. And being honoured by the _Rakshasas_, the
Pandavas for several nights dwelt pleasantly in those habitations."


Vaisampayana continued, "Then, O represser of foes, at sunrise, having
finished his daily devotions, _Dhaumya_ came unto the Pandavas, with
_Arshtishena_. And having bowed down unto the feet of Arshtishena and
Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then
Dhaumya taking Yudhishthira's right hand, said these words, looking at
the east, 'O mighty monarch, this king of mountains, Mandara lieth vast,
covering the earth up to the ocean. O Pandava, Indra and Vaisravana
preside over this point graced with woods and forests and mountains.
And, O child, the intelligent sages versed in every duty, say, that this
(region) is the abode of Indra and king Vaisravana. And the twice-born
ones, and the sages versed in the duties, and the _Sidhas_, and the
_Sadhyas_, and the celestials pay their adorations unto the Sun as he
riseth from this point. And that lord of all living beings, king _Yama_,
conversant with duty, presideth over yonder southern region whither come
the spirits of the departed. And this is _Sanyamana_, the abode of the
lord of departed spirits, sacred, and wonderful to behold, and crowned
with prime prosperity. And the intelligent ones call that monarch of
mountains (by the name of) Asta. Having, O king, arrived at this, the
Sun ever abideth by the truth. And king _Varuna_ protects all creatures,
abiding in this king of mountains, and also in the vast deep. And, O
highly fortunate one, there illumining the northern regions, lieth the
puissant Mahameru, auspicious and the refuge of those knowing _Brahma_,
where is the court of _Brahma_, and remaining where that soul of all
creatures, _Prajapati_, hath created all that is mobile and immobile.
And the _Mahameru_ is the auspicious and healthy abode even of the seven
mind-born sons of _Brahma_, of whom _Daksha_ was the seventh. And, O
child, here it is that the seven celestial _rishis_ with Vasishtha at
their head rise and set. Behold that excellent and bright summit of the
Meru, where sitteth the great sire (_Brahma_) with the celestials happy
in self-knowledge. And next to the abode of _Brahma_ is visible the
region of him who is said to be the really primal Cause or the origin of
all creatures, even that prime lord, god Narayana, having neither
beginning nor end. And, O king, that auspicious place composed of all
energies even the celestials, cannot behold. And the region of the
high-souled _Vishnu_, by its native splendour, exceeding in effulgence
the sun or fire, cannot be beheld by the gods, or the Danavas. And the
region of Narayana lieth resplendent to the east of the _Meru_, where, O
child, that lord of all creatures, the self-create primal Cause of the
universe, having manifested all beings, looketh splendid of his
excellent grace. O child, not to speak of the _Maharshis_-even
_Brahmarshis_ have no access to that place. And, O best of the Kurus, it
is the _Yatis_ only who have access to it. And, O Pandu's son, (at that
place) luminaries cannot shine by him; there that lord of inconceivable
soul alone shineth transcendental. There by reverence, and severe
austerities, Yatis inspired by virtue of pious practices, attain
Narayana Hari. And, O Bharata, repairing thither, and attaining that
universal Soul--the self-create and eternal God of gods, high-souled
ones, of _Yoga_ success, and free from ignorance and pride have not to
return to this world. O highly fortunate Yudhishthira, this region is
without beginning, or deterioration, or end for it is the very essence
of that God. And, O son of the Kurus, the Sun and the Moon every day go
round this Meru, coursing in an opposite direction. And, O sinless one,
O mighty monarch, the other luminaries also go round this king of
mountains in the self-same way. Thus the worshipful Sun who dispelleth
darkness, goeth round this (mountain) obscuring other luminaries. Then
having set, and passed the evening, that Maker of day, the Sun, taketh a
northerly course. Then again nearing the _Meru_, the divine Sun (ever)
intent on the good of all beings, again courseth, facing the east. And
in this way, the divine Moon also together with the stars goeth round
this mountain, dividing the month unto several sections, by his arrival
at the Parvas. Having thus unerringly coursed round the mighty _Meru_,
and, nourished all creatures, the Moon again repaireth unto the
_Mandar_. In the same way, that destroyer of darkness--the divine
Sun--also moveth on this unobstructed path, animating the universe.
When, desirous of causing dew, he repaireth to the south, then there
ensueth winter to all creatures. Then the Sun, turning back from the
south, by his rays draweth up the energy from all creatures both mobile
and immobile. Thereupon, men become subject to perspiration, fatigue,
drowsiness and lassitude; and living beings always feel disposed to
slumber. Thence, returning through unknown regions, that divine
effulgent one causeth shower, and thereby reviveth beings. And having,
by the comfort caused by the shower, wind, and warmth, cherished the
mobile and the immobile, the powerful Sun resumeth his former course. O
Partha, ranging thus, the Sun unerringly turneth on the wheel of Time,
influencing created things. His course is unceasing; he never resteth, O
Pandava. Withdrawing the energy of all beings, he again rendereth it
back. O Bharata, dividing time into day and night, and Kala, and
Kashiba, that lord, the Sun, dealeth life and motion to all created


Vaisampayana continued, "Dwelling in that best of mountains those
high-souled ones observing excellent vows, felt themselves attracted (to
that place), and diverted themselves, eager to behold Arjuna. And
multitudes of _Gandharvas_ and _Maharshis_ gladly visited those
energetic ones, possessing prowess, of chaste desires and being the
foremost of those endued with truth and fortitude. And having arrived at
that excellent mountain furnished with trees bearing blossoms, those
mighty charioteers were exceedingly delighted, even as the _Marutas_, on
arriving at the celestial regions. And experiencing great exhilaration,
they lived (there), seeing the slopes and summits of that mighty
mountain, filled with flowers, and resonant with the cries of peacocks
and cranes. And on that beautiful mountain they beheld lakes filled with
lotuses, and having their shores covered with trees, and frequented by
darkness, and _karandavas_ and swans. And the flourishing
sporting-regions, graceful on account of the various flowers, and
abounding in gems, was capable of captivating that king, the dispenser
of wealth (_Kuvera_). And always ranging (there), those foremost of
ascetics (the Pandavas) were incapable of conceiving (the significance
of) that Summit, furnished with mighty trees, and masses of
wide-spreading clouds. And, O great hero, owing to its native splendour,
and also on account of the brilliance of the annual plants, there was no
difference there between night and day. And staying in the mountain,
remaining in which the Sun of unrivalled energy cherisheth the mobile
and immobile things, those heroes and foremost of men beheld the rising
and the setting of the Sun. And having seen the rising and the setting
points of the Sun and the rising and the setting mountain, and all the
cardinal points, as well as the intervening spaces ever blazing with the
rays of the Dispeller of darkness, those heroes, in expectation of the
arrival of that mighty charioteer firm in truth, became engaged in
reciting the _Vedas_, practising the daily rituals, chiefly discharging
the religious duties, exercising sacred vows, and abiding by the truth.
And saying, 'Let us even here experience delight by joining without
delay Arjuna accomplished in arms,' those highly blessed Parthas became
engaged in the practice of _Yoga_. And beholding romantic woods on that
mountain, as they always thought of _Kiriti_, every day and night
appeared unto them even as a year. From that very moment joy had taken
leave of them when, with Dhaumya's permission, the high-souled _Jishnu_,
matting his hair, departed (for the woods). So, how could they, absorbed
in his contemplation, experience happiness there? They had become
overwhelmed with grief ever since the moment when at the command of his
brother, Yudhishthira, _Jishnu_ of the tread of a mad elephant had
departed from the _Kamyaka_ forest. O Bharata, in this way, on that
mountain those descendants of Bharata passed a month with difficulty,
thinking of him of the white steeds, who had gone to _Vasava's_ abode
for learning arms. And Arjuna, having dwelt for five years in the abode
of him of a thousand eyes, and having from that lord of celestials
obtained all the celestial weapons,--such as those of _Agni_, of
_Varuna_, of _Soma_, of _Vayu_, of _Vishnu_, of _Indra_, of _Pasupati_,
of _Brahma_, of _Parameshthi_, of _Prajapati_, of _Yama_, of _Dhata_, of
_Savita_, of _Tvashta_, and of _Vaisravana_; and having bowed down to
and gone round him of a hundred sacrifices, and taken his (Indra's)
permission, cheerfully came to the Gandhamadana."


Vaisampayana continued, "And it came to pass that one day as those
mighty charioteers were thinking of Arjuna, seeing Mahendra's car, yoked
with horses of the effulgence of lightning, arrive all on a sudden, they
were delighted. And driven by Matali, that blazing car, suddenly
illuminating the sky, looked like smokeless flaming tongues of fire, or
a mighty meteor embosomed in clouds. And seated in that car appeared
_Kiriti_ wearing garlands and new-made ornaments. Then Dhananjaya
possessing the prowess of the wielder of the thunder-bolt, alighted on
that mountain, blazing in beauty. And that intelligent one decked in a
diadem and garlands, having alighted on the mountain, first bowed down
at the feet of _Dhaumya_, and then at those of _Ajatasatru_. And he also
paid homage unto Vrikodara's feet; and the twins also bowed down unto
him. Then going to Krishna, and having cheered her, he stood before his
(elder) brother in humble guise. And on meeting with that matchless one,
they were exceedingly delighted. And he also meeting with them rejoiced
exceedingly, and began to eulogise the king. And seeing before them that
car driving in which the slayer of Namuchi had annihilated seven
phalanxes of _Diti's_ offspring, the magnanimous Parthas went round it.
And being highly pleased, they offered excellent worship unto Matali, as
unto the lord of the celestials himself. And then the son of the Kuru
king duly enquired of him after the health of all the gods. And Matali
also greeted them. And having instructed the Parthas even as a father
doth his sons, he ascended that incomparable car, and returned to the
lord of the celestials.

"And when Matali had gone away, that foremost of the royal race, Sakra's
son, the high-souled destroyer of all foes made over unto his love, the
mother of _Sutasoma_, beautiful precious gems and ornaments having the
splendour of the sun, which had been presented to him by Sakra. Then,
sitting in the midst of those foremost of the Kurus, and those best of
the _Brahmanas_, effulgent like unto fire or the sun, he began to relate
all as it had happened, saying, 'In this way, I have learnt weapons from
_Sakra_, _Vayu_, and the manifest _Siva_; and all the celestials with
Indra also have been pleased with me, on account of my good behaviour,
and concentration.'

"After having briefly narrated unto them his sojourn in heaven, _Kiriti_
of spotless deeds agreeably slept that night with the two sons of


Vaisampayana said, "Then when the night had been spent, Dhananjaya,
together with his brothers, paid homage unto Yudhishthira the just. And,
O Bharata, at this moment, proceeding from the celestials there arose
mighty and tremendous sounds of a musical instrument, and the rattling
of car-wheels, and the tolling of bells. And there at all the beasts and
beasts of prey and birds emitted separate cries. And from all sides in
cars resplendent as the sun, hosts of _Gandharvas_ and _Apsaras_ began
to follow that represser of foes, the lord of the celestials. And
ascending a car yoked with steeds, decorated with burnished gold, and
roaring like clouds, that king of the celestials, _Purandara_ blazing in
beauty came unto the Parthas. And having arrived (at that place), he of
a thousand eyes descended from his car. And as soon as Yudhishthira the
just saw that high-souled one, he together with his brothers, approached
that graceful king of the immortals. And in accordance with the
ordinance that generous one duly worshipped him of immeasurable soul, in
consequence with his dignity. And then Dhananjaya possessed of prowess,
having bowed down unto _Purandara_, stood before the lord of the
celestials in humble guise, like unto a servant. And seeing the sinless
Dhananjaya having ascetic merit, bearing clotted hair, stand in humility
before the lord of celestials, Yudhishthira, the son of Kunti, of great
energy, smelt (the crown) of his head. And beholding _Phalguna_ (in that
attitude), he was exceedingly glad; and by worshipping the king of the
celestials, he experienced the highest bliss. Then unto that
strongminded monarch, swimming in felicity, the intelligent lord of the
celestials, Purandara, spake, saying, 'Thou shalt rule the earth, O
Pandava. Blessed be thou! Do thou, O Kunti's son, again repair unto

"That learned man who for a year leading the _Brahmacharya_ mode of
life, subduing his senses and observing vows, peruseth with rapt
attention this meeting of _Sakra_ with the Pandavas, liveth a hundred
years free from disturbances, and enjoying happiness."


Vaisampayana continued, "When _Sakra_ had gone to his proper place,
_Vibhatsu_ together with his brothers and Krishna, paid homage unto the
son of Dharma. Then smelling the crown of the head of that Pandava, who
was thus paying homage, (Yudhishthira) in accents faltering on account
of you, addressed Arjuna, saying 'O Arjuna, how didst thou pass this
period in heaven? And how has thou obtained the weapons, and how also
hast thou gratified the lord of the celestials? And, O Pandava, has thou
adequately secured the weapons? Have the lord of the celestials and
_Rudra_ gladly granted thee the weapons? And how hast thou beheld the
divine _Sakra_, and the wielder of _Pinaka_? And how has thou obtained
the weapons? And in what manner didst thou worship (them)? And what
service hadst thou done unto that repressor of foes, the worshipful one
of a hundred sacrifices, that he said unto thee, "By thee have I been
gratified?" All this, O highly effulgent one, I wish to hear in detail.
And, O sinless one, the manner in which thou didst please Mahadeva and
the king of the celestials and, O repressor of foes, the service thou
hadst done to the wielder of the thunder-bolt,--do thou, O Dhananjaya,
relate all this in detail.'

"Arjuna said, 'O mighty monarch, listen how I duly beheld him of a
hundred sacrifice and the divine _Sankara_ also. O grinder of foes, O
king, having acquired that science which thou hadst directed me (to
learn), I at thy command went to the forest, for practising penances.
From _Kamyaka_ repairing to the _Bhrigutunga_, I spent there one night,
being engaged in austerities. And it came to pass that on the next I saw
a certain _Brahmana_. And he asked me, saying, "O son of Kunti, whither
wilt thou go?" Thereupon, O descendant of the Kurus, I truly related
unto him everything. And, O best of kings, having heard the true
account, the _Brahmana_ became well-pleased with me, and, O king,
praised me. Then the _Brahmana_, pleased with me, said, "O Bharata, be
thou engaged in austerities. By performing penances, thou wilt in a
short time behold the lord of the celestials." And according to his
advice I ascended the _Himavan_, and, O mighty king, began to practise
penances, (the first) month subsisting on fruit and roots. I spent the
second month, subsisting on water. And, O Pandava, in the third month I
totally abstained from food. And in the fourth month I remained with
upraised arms. And a wonder it is that I did not lose any strength. And
it came to pass that when the first day of the fifth month had been
spent, there appeared before me a being wearing the form of a boar,
turning up the earth with his mouth, stamping the ground with his feet,
rubbing the earth with his breast, and momentarily going about in a
frightful manner. And him followed a great being in the guise of a
hunter furnished with the bow, arrows, and the sword, and surrounded by
females. Thereupon, taking my bow and the two inexhaustible quivers, I
pierced with shafts that terrible and frightful creature. And
simultaneously (with me) that hunter also drawing a strong bow, more
severely struck at (the animal), as if shaking my mind. And, O king, he
also said unto me, "Why hast thou, transgressing the rules of hunting,
hit the animal first hit at by me? With these sharpened shafts will I
destroy thy pride. Stay!" Then that mighty-bodied one holding the bow
rushed at me. And with volleys of mighty shafts, he covered me entirely,
even as a cloud covereth a mountain with showers. Then, on my part, I
covered him with a mighty discharge of arrows. Thereupon, with steady
arrows having their points aflame, and inspired with _mantras_, I
pierced him even as (Indra) riveth a mountain with a thunderbolt. Then
his person began to be multiplied a hundredfold and a thousandfold. At
this, I pierced all his bodies with shafts. Then again all those forms
became one, O Bharata. Thereat I struck at it. Next, he now assumed a
small body with a huge head, and now a huge body with a small head. And,
O king, he then assumed his former person and approached me for fight.
And, O foremost of the Bharata race, when in the encounter I failed to
overwhelm him with arrows, I fixed the mighty weapon of the Wind-god.
But I failed to discharge it at him, and this was a wonder. And when
that weapon thus failed of effect, I was struck with amazement. However,
O king, exerting myself more vigorously, I again covered that being with
a mighty multitude of shafts. Then taking _Sthuna-karna_, and _Varuna_
and _Salava_, and _Asmavarsha_ weapons, I assailed him, profusely
showering shafts. But, O king, he instantly swallowed up even all these
weapons of mine. And when all those (weapons) had been swallowed up, I
discharged the weapon presided over by Brahma. And when the blazing
arrows issuing from that weapon were heaped upon him all around, and
being thus heaped over by that mighty weapon discharged by me, he
increased (in bulk). Then all the world became oppressed with the energy
begotten of the weapon hurled by me, and the firmament and all the
points of the sky became illumined. But that one of mighty energy
instantly baffled even that weapon. And, O monarch, when that weapon
presided over by _Brahma_ had been baffled I was possessed with terrible
fear. Thereupon immediately holding even my bow and the two
inexhaustible quivers, I shot at that being, but he swallowed up all
those weapons. And when all the weapons had been baffled and swallowed
up, there ensued a wrestling between him and myself. And we encountered
each other first with blows and then with slaps. But incapable of
overcoming that being, I fell down stupefied on the ground. Thereupon, O
mighty king, with a laugh, that wonderful being at my sight vanished at
that spot together with the women. Having accomplished this, O
illustrious monarch, that divine one assumed another and unearthly form
(clad in) wonderful raiment. And renouncing the form of a hunter, that
divine lord of the gods, resumed his own unearthly appearance and that
mighty god stood (there). Then appeared before me with _Uma_ that
manifest divine one, having the bull for his mark, wielding the
_Pinaka_, bearing serpents and cable of assuming many forms. And, O
repressor of foes, advancing towards me, standing even then in the field
ready for conflict, that wielder of the trident addressed me saying, "I
am well-pleased with thee." Then that divine one held up my bows and the
couple of quivers furnished with inexhaustible shafts and returned them
unto me saying, "Do thou ask some boon, O Kunti's son. I am well-pleased
with thee. Tell me, what I shall do for thee. And, O hero, express the
desire that dwelleth in thy heart. I will grant it. Except immortality
alone, tell me as to the desire that is in thy heart." Thereat with my
mind intent on the acquisition of arms, I only bowed down unto Siva and
said, "O divine one, if thou beest favourably disposed towards me, then
I wish to have this boon,--I wish to learn all the weapons that are with
thy god-head." Then the god _Tryamvaka_ said unto me, "I will give. O
Pandava, my own weapon _Raudra_ shall attend upon thee." Thereupon
_Mahadeva_, well-pleased, granted to me the mighty weapon, _Pasupata_.
And, having granted that eternal weapon, he also said unto me, "This
must never be hurled at mortals. If discharged at any person of small
energy, it would consume the universe. Shouldst thou (at any time) be
hard pressed, thou mayst discharge it. And when all thy weapons have
been completely baffled, thou mayst hurl it." Then when he having the
bull for his mark, had been thus gratified, there stood manifest by my
side that celestial weapon, of resistless force capable of baffling all
weapons and destructive of foes and the hewer of hostile forces and
unrivalled and difficult to be borne even by the celestials, the demons
and the _Rakshasas_. Then at the command of that god, I sat me down
there. And in my very sight the god vanished from the spot.'"


"Arjuna said, 'O Bharata, by the grace of that god of gods the Supreme
Soul, _Tryamvaka_, I passed the night at that place. And having passed
the night, when I had finished the morning rituals, I saw that foremost
of the _Brahmanas_ whom I had seen before. And unto him I told all as it
had happened, O Bharata, namely, that I had met the divine _Mahadeva_.
Thereupon, O king of kings, well-pleased, he said unto me, "Since thou
hast beheld the great god, incapable of being beheld by any one else,
soon wilt thou mix with _Vaivaswata_ and the other _Lokapalas_ and the
lord of the celestials; and Indra too will grant thee weapons." O king,
having said this unto me and having embraced me again and again, that
_Brahmana_ resembling the Sun, went away whither he listed. And, O
slayer of foes, it came to pass that on the evening of that day
refreshing the whole world, there began to blow a pure breeze. And in my
vicinity on the base of the _Himalaya_ mountain fresh, fragrant and fair
flowers began to bloom. And on all sides there were heard charming
symphony and captivating hymns relating to Indra. And before the lord of
the celestial hosts of _Apsaras_ and _Gandharvas_ chanted various songs.
And ascending celestial cars, there approached the _Marutas_ and the
followers of _Mahendra_ and the dwellers of heaven. And afterwards,
Marutvan together with _Sachi_ and all the celestials appeared on the
scene in cars yoked with horses elegantly adorned. And at this very
moment, O king, he that goeth about on the shoulders of men manifested
himself unto me in excellent grace. And I saw _Yama_ seated on the south
and _Varuna_ and the lord of the celestials at their respective regions.
And, O foremost of men, O mighty monarch, they after having cheered me
said, "O Savyasachin, behold us--the Lokapalas--seated. For the
performance of the task of the gods thou hast obtained the sight of
_Sankara_. Do thou now receive weapons from us seated around."
Thereupon, O lord, having bowed down unto those foremost of the
celestials with regard, I duly accepted those mighty weapons. And then
they recognised me as one of their own. Afterwards the gods repaired to
the quarter from whence they had come. And that lord of the celestials,
the divine Maghavan too having ascended his glorious chariot, said, "O
_Phalguna_, thou shalt have to repair unto the celestial region. O
Dhananjaya, even before this thy arrival I knew that thou wouldst come
hither. Then I have, O best of the Bharatas, manifested myself unto
thee. As formerly thou hadst performed thy ablution in the various
_tirthas_ and now hast performed severe austerities, so thou wilt be
able to repair unto the celestial regions, O Pandava. Thou wilt,
however, again have to practise extreme penance, for thou shouldst at
any rate journey to heaven. And at my command, Matali shall take thee to
the celestial regions. Thou hast already been recognised by the
celestials and the celestial sages of high soul." Thereupon I said unto
Sakra, "O divine one, be thou favourable unto me. With the view of
learning arms do I beseech thee that thou mayst be my preceptor." At
this Indra said, "O child, having learnt weapons thou wouldst perform
terrible deeds and with this object thou desirest to obtain the weapons.
However, obtain thou the arms, as thou desirest." Then I said, "O slayer
of foes, I never would discharge these celestial weapons at mortals
except when all my other arms should have been baffled. Do thou, O lord
of the celestials, grant me the celestial weapons (so that) I may
hereafter obtain the regions attainable by warriors." Indra said, "O
Dhananjaya it is to try thee that I have said such words unto thee.
Having been begotten of me this speech of thine well becometh thee. Do
thou, O Bharata, repairing unto my abode learn all the weapons of
_Vayu_, of _Agni_, of the _Vasus_, of _Varuna_, of the _Marutas_, of the
_Siddhas_, of Brahma, of the Gandharvas, of the Uragas, of the
Rakshasas, of Vishnu and of the _Nairitas_; and also all the weapons
that are with me, O perpetuator of the Kuru race." Having said this unto
me _Sakra_ vanished at the very spot. Then, O king, I saw the wonderful
and sacred celestial car yoked with steeds arrive conducted by Matali.

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