Philosophy and Religion / Mahabharata

Mahabharata

Tirthayatra Parva

Lamentation for Arjuna. The colloquy of Narada. The description of Tirthas. Description of Pulastya Tirtha. The colloquy between Dhaumya and Yudhishthira. Dhaumya's description of Tirthas. The colloquy between Yudhishthira and Lomasha. Yudhishthira's consultation about Tirtha Visiting. Yudhishthira's departure for the Tirthas. Description of Gaya’s sacrifice. History of Agastya. Destruction of Parshurama's effulgence. The construction of Vajra. The destruction of Vritra. Danava oppressions. Glories of Agastya. Agastya’s going to the sea. Consultations about the refilling of the Ocean. History of Sagara. Bhagiratha's installation to the Kingdom. The account of Ganga's descent. The descent of Ganga. History of Rishvashringa. Going to Mahendra. Birth of Jamadagni. Death of Jamadagni. History of Jamadagni. Meeting of the Vrishnis and the Yudhishthira. The words of Balarama. Departure of the Yadus. The story of Sukanya. The history of Mandhata. The history of Jantu. Going to Lakshavatarana. History of the hawk and pigeon. History of Ashtavakra. History of Yavakrit. Entering Kailasha. Entering Gandamadana. Bhima's entering plantain forest. The colloquy between Bhima and Hanuman. Arrival at Sugandhika. Gathering of the golden lotuses. Arrival at the Nara Narayana hermitage. The destruction Jatasura. The entry into the Gandhamadana.

Janamejaya said:
O exalted one, when my great-grandfather, the son of Pritha (Arjuna) had gone away from the Kamyaka, what did the Pandavas do in the absence of Savyasachi (Arjuna)?

It appears to me that great bowman and the victor of armies (Arjuna) was their refuge, as Vishnu was that of the Adityas.

How did my great-grand-fathers pass their time in the forest deprived as they were of the company of that hero who was equal to Indra in prowess and who never turned his back in a field of battle?

Vaishampayana said:
O child, when the greatly powerful Pandava, (Arjuna) had gone away from the Kamyaka, the sons of Pandu were filled with sorrow and grief.

The Pandavas all became depressed and looked like pearls unstrung from a garland or like birds shorn of their wings.

Without the presence of that hero of spotless deeds, that forest looked like the Chaitraratha forest deprived of the presence of Kubera.

O Janamejaya, in his absence, those foremost of men, the Pandavas, continued to live in the Kamyaka in great cheerlessness.

O best of the Bharata race, those powerful, great car-warriors killed with pure (non-poisonous) arrows various kinds of sacrificial animals for the Brahmanas.

Those chastisers of foes, those foremost of men daily killed wild animals and after properly sanctifying them, they offered them to the Brahmanas.

O king, after the departure of Dhananjaya (Arjuna) thus did they live there, filled with sorrow and with cheerless heart.

Panchali (Draupadi) in particular remembered her third husband and she thus spoke to the anxious chief of the Pandavas (Yudhishthira).

Draupadi said:
Arjuna with two hands, is equal to Arjuna of many hands; in the absence of that foremost of the Pandavas, this forest does not at all look charming to me.

Wherever I cast my eyes, I see this earth as if it is empty. This forest, with its blossoming trees and with its so many wonders.

Does not appear to me charming in the absence of Savyasachi (Arjuna). He is (in color) like a mass of blue clouds, he is in prowess like a mad elephant.

In the absence of that lotus-eyed hero, the Kamyaka does not at all look charming to me. Remembering Savyasachi, the twang of whose bow sounds like the roars of thunder, I do not feel any peace of mind.

Vaishampayana said:
O great king, hearing her thus lament, that slayer of hostile heroes Bhimasena, thus spoke to Draupadi.

Bhima said:
O blessed lady, O beauty of slender waist the pleasing words you say are as delightful to my mind, as the drinking of ambrosia.

(Without him), whose arms are long, symmetrical, stout and mace-like, which are round and marked with the scars of the bow-strings, which are ground with the bow, the sword and the other weapons, encircled with golden bracelets, like two five-headed snakes, without that foremost of men, the sky seems to have lost the sun.

(Without him), relying on which mighty-armed hero the Panchalas and the Kurus do not fear even the various powerful celestials.

Relying on the prowess of the arms of which illustrious here, we all consider our enemies vanquished and the earth (already) acquired.

Without that heroic Falguni (Arjuna), I do not get peace of mind in the Kamyaka. I behold all directions as empty and covered with darkness. Wherever I cast my eyes, I see the earth as if she is empty. Thereupon the son of Pandu, Nakula, thus spoke with his voice choked with tears.

Nakula said:
(Without him) whose excellent deeds in battle are talked about even by the gods, without that best of warriors, what pleasure can be here in this forest?

(Without him) who, going to the northern regions, conquered in battle hundreds of greatly powerful Gandharva chiefs and obtained greatly effulgent horses.

Of the Tittiri and Kalamasha species, all possessing the speed of the wind, which were all presented by him to his brother out of the love he bore for him at the great Rajasuya sacrifice.

Without that great bowman, the younger brother of Bhima, without that celestials-like hero, I do not any longer desire to dwell in this Kamyaka.

Sahadcva said:
O king, O descendant of Bharata, seeing his bed of grass empty in our hermitage without that Jishnu, who, having vanquished powerful warriors in battle, won wealth and virgins and brought them to the king at the time of the great sacrifice, without that immeasurably effulgent hero who having vanquished single-handed all the Yadavas took possession of Subhadra with the consent of Vasudeva (Krishna), who having invaded the kingdom of the illustrious Drupada, gave to the preceptor Drona his tuition-fee by securing for him half of Drupada's kingdom, my mind by no means gets any consolation. O chastiser of foes, to go away from this forest to some other forest is what I would prefer, for in the absence of that hero this forest can by no means be delightful.

Vaishampayana said:
Having heard these words of his brothers and Krishna (Draupadi) who were all anxious for Dhananjaya, Dharmaraja became absent-minded.

(At that time) he saw (before him) the celestials Rishi Narada, blazing with Brahma effulgence and resembling a fire flaming up for the sacrifice.

Seeing him arrived, Dharmaraja (Yudhishthira) with his brothers and stoop up and duly worshipped the illustrious one.

Endued with blazing effulgence the handsome chief of the Kurus, surrounded by his brothers, shone like Shatakratu (Indra) surrounded by the celestials.

In obedience to the dictates of Dharma Yajnaseni (Draupadi) did not abandon the sons of Pritha and is adhered to her husband, as Savitri to the Vedas or the rays of the sun to the Meru (mountain).

O sinless one, having received their worship, the exalted Rishi Narada comforted the son of Dharma (Yudhishthira) in proper words.

He thus spoke to the high-souled Dharmaraja Yudhishthira, "O foremost of virtuous men, tell me what you seek and what I can give you."

Then the son of, the king (Yudhishthira), bowing (to the Rishi) with his brothers, thus spoke with joined hands to Narada, the revered of the celestials.

Yudhishthira said:
O highly exalted one, O worshipped of all the worlds, O Rishi of excellent vows, when you are pleased with me, I consider that all my wishes are gratified through your grace.

O sinless one, O foremost of Rishis, I and my brothers deserve (to receive) your favours. You ought to dispel my doubt.

You should tell me in detail what merit is obtained by him who travels over the world with the desire of seeing the Tirthas and sacred shrines.

Narada said:
O king, hear with attention what was heard by the intelligent Bhishma from Paulastya. Hear all that in detail.

Formerly that foremost of virtuous men Bhishma, when observing the Pitrya vow, lived on the banks of the Bhagirathi with the Rishis. O king, O highly exalted one, it was a delightful and sacred region, situated on the source of the Ganges and frequented by the celestials and the Gandharvas.

That greatly effulgent hero (Bhishma) gratified the Pitris, the celestials and the Rishis with offering oblations to them according to the rites ordained in the Shastras.

One day when the greatly illustrious one was thus engaged (in observing his vow), he saw that foremost of Rishis, Pulastya of wonderful appearance.

Seeing that austere ascetic, as if blazing with prosperity, he became exceedingly glad and was filled with great wonder.

O descendant of Bharata, then that foremost of virtuous men, Bhishma, worshipped according to the rites of the ordinance that highly exalted Rishi who had already arrived.

Purifying himself and making his mind exceedingly attentive and also taking the Arghya on his head, he loudly uttered his name near that foremost of Rishis.

"O Rishi of excellent vows, be blessed; I am Bhishma, your servant. At the very sight of yours I am cleansed of all my sins."

O great king, O Yudhishthira, having said this, that foremost of virtuous men, Bhishma restraining his speech, stood (before the Rishi) in silence and with joined hands.

Seeing that foremost of the Kuru race, Bhishma, rendered emaciated by the observance of vows and the study of the Vedas, the Rishi became exceedingly pleased.

Pulastya said:
O hero of excellent vows, learned in the precepts of virtue, O greatly exalted one, I am much pleased with your humility, self-control and truth.

O sinless one, O son, it is for the virtue which you have acquired from your great regard and respect for your forefathers that you have been able to see me and that I have been so pleased with you.

O Bhishma, my eyes can penetrate into everything. Tell me what I can do for you. O foremost of the Kuru race, O sinless one, I shall grant you whatever you will ask from me.

Bhishma said:
O greatly exalted one, O worshipped of all the world, when you are pleased with me and when I have got a sight of you. I consider myself crowned with success.

O foremost of all virtuous men, if I have deserved your favour, you will kindly dispel my doubts; I shall describe them to you.

O exalted one, I have some religious doubts regarding Tirthas. I desire to hear you. Tell me separately of (each) in detail.

O celestials-like one, O Brahmana Rishi, what virtue is derived by him who travels over the earth, (seeing sacred places)? Tell me this with certainty.

Pulastya said:
O son, listen to me with an attentive mind. I shall tell you the virtues which are derived in Tirthas that are the refuge of the Rishis.

He, whose hands, feet, mind, learning, asceticism and deeds are under proper control, enjoys the fruits of Tirthas.

He, who has ceased to accept gifts, who is contented with little and who is free from pride, enjoys the fruits of Tirthas.

He who is free from sins, who acts without desire, who eats light food, who has conquered his passions and who is free from all sins, enjoys the fruits of Tirthas.

O king of kings, he who is free from anger, who is truthful, who is firm in his vows and who considers all creatures as his own self, enjoys the fruits of Tirthas.

The Rishis have told in due order the sacrifices and also their fruits to be obtained here (in this birth) and hereafter (in the next birth).

O ruler of earth, the poor cannot perform these sacrifices, for the sacrifices require many materials and various things in large quantities.

These (sacrifices) can therefore be performed by the kings and also by the men of wealth and affluence. They cannot be performed by men without wealth and without friends and by men destitute of means and destitute of friends.

O ruler of men, O best of warriors, I shall now tell you about that which can be performed by the poor and the fruits of which are equal to those sacred ones of sacrifices.

O foremost of the Bharata race, visiting Tirthas, which are sacred and which are a great mystery of the Rishis, is even superior to the sacrifices.

He is called poor who, having gone to a Tirtha, does not fast for three nights and who does not give away gold and kine (in charity).

One does not acquire so much virtue in Agnihotra and other sacrifices full of large Dakshinas, as he acquires by visiting a Tirtha.

There is in the world of men that Tirtha of the god of gods which is celebrated all over the three worlds and which is known by the name of Pushkara. One (who goes there) becomes equal to that greatly exalted deity (the god of gods).

O high-minded one, O descendant of Kuru, at the three Sandhas, there are always present hundred thousand millions of Tirthas in Pushkara.

O lord, the Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, the Gandharvas and the Apsaras are always present there.

O great king, it was there that the Devas, the Danavas and the Brahmarshi, after performing their ascetic devotions, acquired great virtues and final divinity.

The sins of the intelligent man are all cleansed, even if he mentally thinks of Pushkara. He is adored even in heaven.

O great king, the lotus-seated, illustrious Grand-Sire always dwells in great pleasure in this Tirtha.

O greatly exalted one, is was formerly in Pushkara, that the celestials with the Rishis, having acquired great virtue, finally obtained the highest success.

The wise men say that those that bathe in it in honour of the Pitris and the celestials obtain ten times the fruits of the Ashvamedha sacrifice.

O Bhishma, he, who, going to the forest of Pushkara, feeds but only one Brahmana, becomes by his that act happy here and hereafter.

He, who supports himself on vegetables, roots and fruits, may very well offer such food to the Brahmanas with due regard and without any disrespect.

O foremost of kings, the wise men obtain by it the fruits of the Ashvamedha sacrifice. Among the Brahmanas, Kshatriyas, Vaisyas and Sudras, those that are high-souled are freed from the bondage of rebirth, if they bathe in it.

Especially he who goes to Pushkara in the full-moon on the (month) of Kartikeya, that man, obtains everlasting regions in the abode of Brahma.

O descendant of Bharata, he who thinks of Pushkara, morning and evening with joined hands, practically bathes in all the Tirthas.

Whatever sins a man or a woman commits from his and her birth, are all destroyed at the very moment he or she bathes in Pushkara.

O king, as the slayer of Madhu is the origin of all the celestials, so is, Pushkara called the origin of all the Tirthas.

He who lives at Pushkara for twelve years in purity. Acquires all the merits of performing sacrifices and goes to the region of Brahma.

He who performs the sacred Agnihotra for one hundred years acquires the same merit as he who lives only one month of Kartikeya in Pushkara.

There are three white hills and three springs (in Pushkara). We do not know why they are known by the name of Pushkara from the remotest time.

It is very difficult to go to Pushkara; it is very difficult to undergo asceticism at Pushkara; it is very difficult to give away in charity at Pushkara.

Having lived for twelve nights at Pushkara with regulated diet and regulated food and having walked round it, one goes to Jambu marga.

He who goes to the Jambu marga which is frequented by the celestials Rishis and the Pitris, obtains the fruits of a horse-sacrifice and fulfillment of all his wishes.

He who lives there for five nights has his soul cleansed of all sins. He does not meet with any distress; he obtains the highest success.

O great king, leaving Jambu marga one goes to the Tandulikasrama. He who goes there never meets with any disaster, but goes to the region of Brahma.

O king, he who goes to Agastya's lake and engages himself in the worship of the Pitris and the celestials, fasting there for three nights, obtains the fruits of performing Agnishtoma.

He who (going there) lives on vegetables or fruits acquires the state of Kumara. One should then go to the hermitage of Kansa, worshipped by the whole world.

O best of the Bharata race, it was a sacred and holy forest from the remotest time. As soon as one enters it, he is cleansed of all his sins.

He, who with regulated diet and vows worships here the Pitris and the celestials, obtains the fruits of performing sacrifices and fulfillment of all his wishes.

Haying walked round it, one should go where Yayati fell. This gives that man fruits obtained by the performance of a horse-sacrifice.

One should then go to Mahakala with regulated diet and vows. Having bathed in the Kati Tirtha he obtains the fruit of a horse-sacrifice.

The virtuous man then should go to the Tirtha of Sthanu, the husband of Uma, which is known all over the three worlds by the name of Bhadravata.

Going there he beholds Ishana and obtains the fruit of (giving away) one thousand kine. Through the grace of Mahadeva (Shiva), he obtains the state of Ganapatya. That foremost of man becomes blessed with prosperity, peace and highest grace.

Going to the river Narmada which is celebrated all over the three worlds, he obtains the fruit of Agnishtoma by offering oblations to the Pitris and the celestials.

Going to the southern sea, he who practices Brahmacharya and conquers his passions obtains the fruit of Agnishtoma and ascends to heaven.

Going to Charmanvati with regulated diet and vows, he obtains at the command of Rantideva the fruit of Agnishtoma sacrifice.

O virtuous king, O Yudhishthira, he should then go to the son of Himavata, named Arvuda, where there is a hole through the earth from ancient days.

There is the hermitage of Vasishtha, celebrated over the three worlds. He who lives there only for one night obtains the merit of giving away one thousand kine.

O ruler of men, O foremost of men, he who leading the life of a Brahmachari bathes in the Pinga Tirtha obtains the merit of giving away one hundred Kapila kine.

O King of kings, thence one should go to that excellent Tirtha called Pravasha; Hutashana (Agni) himself is always present there. O hero, he is the mouth of the celestials and has wind for his chariot.

If a man bathes in this Tirtha with subdued mind, he becomes pure. That man obtains the fruits of performing Agnishtoma and Atiratha sacrifices.

One should then go to the place where river Sarasvati mixes with the ocean. He who goes there obtains the fruit giving away one thousand kine and acquires also heaven. O best of the Bharata race, he always blazes like the fire.

He who bathes in the Tirtha of the chief of water with subdued mind and lives there three nights and offers oblations to the Pitris and the celestials.

Blazes forth like the Moon and obtains the fruits of Ashvamedha sacrifice. O best of the Bharata race, one should then go to the Tirtha named Vasudeva,

Where Durvasha bestowed a boon on Vishnu. The man who bathes in Vardana obtains the fruits of giving away one thousand kine.

Then one should go to Daravati with regulated diet and vows. The man who bathes in the Pindaraka obtains (the merit of giving away) much gold.

O greatly exalted one, O chastiser of foes, it is wonderful that in that Tirtha even today coins are found with the marks of lotus;

And lotuses are seen with the marks of trident. O descendant of Kuru, O foremost of men, Mahadeva is always present there.

O descendant of Bharata, going to the place where the Sindhu mixes with the sea and bathing in the Tirtha of the chief of the water with subdued mind, O best of the Bharata, race and also offering oblations to the Pitris, the Rishis and the celestials, one obtains the region of Varuna and blazes forth in his own effulgence.

O Yudhishthira, the wise men say that by worshipping the deity, Sankhakameshvara, one obtains ten times the merit of Ashvamedha (sacrifice).

O best of the Bharata race, O foremost of the Kurus, having- walked round it, one should go to the Tirtha, celebrated all over the three worlds. It is known by the name of Drimi, which is capable of cleansing off all sins and where the celestials including Brahma worshipped Maheshvara (Shiva).

Bathing in it and worshipping here Rudra surrounded by the celestials, all the sins committed from one's birth are cleansed off.

O foremost of men, it was here that Drimi was worshipped by all the celestials. Bathing here one obtains the fruits of Ashvamedha (sacrifice).

O greatly wise man, O king, here did Vishnu, the creator of the universe, after killing the Daityas and the Danavas, purify himself.

O virtuous king, one should then go to Vasudhara which is worshipped by all. He who goes there obtains the fruits of Ashvamedha (sacrifice).

O foremost of the Kurus, bathing there with subdued soul and rapt attention and offering oblations to the Pitris and the celestials one is adored in the regions of Vishnu.

O best of the Bharata race, in that Tirtha there is a lake of the Vasus. Bathing in it and drinking its water, one becomes respected of the Vasus. O foremost of men, it is known by the name of Sindhuttama and it destroys all sins. Bathing in it one obtains (the fruits of giving away) much gold.

Going to Bharutunga, with purity of conduct, one goes to the region of Brahma and obtains the highest state.

Then is the Tirtha, called Kumariak of Sakra (Indra), frequented by the Siddhas. O foremost of men, bathing there one obtains the region of Sakra (Indra).

There is another Tirtha called Renuka, frequented by the Siddhas. Bathing in it, a Brahmana becomes as pure as the moon.

Then going to the five rivers with regulated food and vows, one obtains the fruits of the five sacrifices as described in order (in the Shastras).

O king of kings, one should then go to the excellent region of Bhima. O best of the Bharata race, bathing there in Foni (Tirtha) a man becomes, O king, a son of a goddess, adorned with earring set with pearls. That man also obtains the fruits of giving away one thousand kine.

Going to Srikunda, celebrated over the three worlds and bowing there to the Grandsire, one obtains the fruit of giving away one thousand kine.

O virtuous man, one should then go to that excellent Tirtha called Simala, where even today are to be seen fishes of silver and golden colour.

Bathing in it a man soon obtains the region of Vashava (Indra) and his soul becomes pure with all his sins destroyed; he also obtains the highest state.

O descendant of Bharata, going to Vitasta and offering oblations to the Pitris and the celestials a man obtains the fruits of the Vajapeya (sacrifice).

The Tirtha known by the name of Vitasta is situated in Kashmira and it is the abode of Naga and Takshaka. It is capable of destroying all sins.

Bathing there a man is certain to obtain the fruits of the Vajapeya sacrifice. His soul becoming pure with all his sins destroyed, he obtains the highest state.

O king, one should then go to the Vadaba, celebrated all over the three worlds. Bathing there with due rites in the evening, one should offer Charu (rice boiled in butter and milk) according to the best of his means to the deity of seven flames (fire). The learned men say that gift to the Pitris (offered there) becomes inexhaustible.

The Rishis, the Pitris, the Devas, the Gandharvas, the Apsaras, the Gahakas, the Siddhas, the Vidyadharas, the men. The Rakshashas, the Daityas, the Rudras, the Brahma himself, O ruler of men, having their senses subdued and having performed austere asceticism for one thousand years. In order to secure the grace of Vishnu, cooked Charu here and gratified Keshava (Vishnu) with oblation (offered), each time uttering seven Riks (the verse of there Vedas).

O ruler of earth, Keshava, being thus gratified, bestowed on them the eight-fold attributes, called Aishvarya and other objects which they had desired to obtain. O descendant of Bharata, having bestowed these on them the deity disappeared before their very sight as a flash of lightning in a cloud. Thus did it become known on earth by the name of Sapta Charu. If seven Charus are offered here, it secures greater merit than that of giving away one thousand kine, that of one hundred Rajasuyas and that of one thousand Ashvamedhas (sacrifices). O king of kings, leaving that Tirtha, one should go to the Raudra Pada and worshipping Mahadeva there, one obtains the fruit of Ashvamedha sacrifice.

O king, going to Manimanta and practising Brahmacharya and subduing one's mind and living there for (only) one night, one obtains the fruits of Agnishtoma (sacrifice).

O king of kings, O best of the Bharata race, one should then go to Dabhika, celebrated all over the world. It is heard that the Brahmana first came into existence in that place.

Here is situated the region of the wielder of the trident (Shiva) which is celebrated all over the world. Bathing in the Dabhika and worshipping Maheshvara and by offering Charu to the best of the deities, O best of the Bharata race, one obtains the fruit of sacrifices that is capable of fulfilling every desire.

There is another Tirtha of Rudra, called Kamakya frequented by the celestials. Bathing in it, a man soon obtains salvation.

By touching the water of Fajana, Fojana, Branka, Valuka and Pushpama one becomes freed from grief and death.

It is said that the sacred Dabhika (Tirtha), frequented by the celestials and Rishis, is five yojanas in length and half a yojana in breadth.

O king, one should then go in due order to Dirghasatra. There did Brahma and the celestials, the Siddhas and the great Rishis.

Being installed performed the long-extending sacrifice with regulated vows.

O king of kings, O chastiser of foes, O descendant of Bharata, going to Dirghasatra, one obtains the fruits of Rajasuya and Ashvamedha.

Then one should go with regulated diet and subdued soul to Vinasana, where the Sarasvati, disappeared on the breast of the Mem (mountain).

And then again reappeared at Chamasha, Sivodveda and Nagaveda. Bathing in Ckamashveda one obtains the fruits of Agnishtoma.

Bathing in Sivodveda a man obtains the fruits of giving away one thousand kine. Bathing in Nagaveda a man goes to the region of the Nagas.

O king of kings, going to the inaccessible Tirtha, called Sashyana, where the cranes disappear in the forms of Susas and reappear every year in the month of Kartikeya and bathe in the Sarasvati. O descendant of Bharata, O best of the Bharata race, O greatly exalted one. O chief of men, one, bathing there, becomes like the moon and obtains the fruits of giving away one thousand kine.

O descendant of Kuru, going next to Kumarkoti with subdued soul, one should bathe there and engage himself in worshipping the celestials and the Pitris.

He thus obtains the fruits of giving away ten thousand kine and raises his race to the highest state. O virtuous man, one should then go to Rudrakati with subdued soul. Here, O great king, in olden days ten millions of Rishis were assembled and were filled with great joy at the prospect of seeing Rudra (Shiva). O descendant of Bharata, O king, "I have first seen (the deity) Vrishadhvaja" "I have first seen (the deity) Vrishadhvaja" thus the Rishis spoke to one another.

O ruler of earth, thereupon in order to prevent disputes among those self-controlled Rishis, the lord of Yoga (Shiva) by his Yoga powers, multiplied himself into ten millions of forms and appeared before the Rishis. Then they all separately thought, "I have seen him first." O king, being (much) pleased with the great devotion of those Rishis of subdued soul, Mahadeva granted them a boon.

(Saying) "From today your virtues will increase." O foremost of men, bathing with purity in Raudrakota a man obtains the fruits of the Ashvamedha (sacrifice) and saves his race.

O king of kings, one should then go to the Sangama, celebrated all over the world. A region of great sacredness, where the Sarasvati mixes with the sea. Here Keshava is worshipped by Brahma and other celestials, by Rishis and by ascetics.

On the fourteenth day of the white fortnight of Chaitra, O king of kings, O foremost of men, bathing there one obtains the fruits of giving away much wealth. His sins being all destroyed and his soul becoming pure, he goes to the region of Brahma.

O ruler of men, it is there that the Rishis completed many sacrifices. Going to this Satravasana one obtains the fruits of giving away one thousand kine.

Pulastya said:
O king of kings, one should then go to Kurukshetra, adored by all and at the sight of which sins of all creatures are destroyed.

He who always says, "I shall go to Kurukshetra, I shall live in Kurukshetra" is cleansed off all his sins.

The very dust of Kurukshetra carried by the wind leads even the man of sinful deeds to the highest state.

He who lives in Kurukshetra which is situated south of the Sarasvati and the north of the Drishadvati (really) lives in heaven.

O hero ever steady in battle and should live there for a month where flows the Sarasvati. Brahma and other celestials, the Rishis, the Siddhas, the Charans.

The Gandharvas, the Apsaras the Yakshas, the Nagas, O ruler of earth, O descendant of Bharata, all often go to that greatly sacred Brahmakshetra.

O hero steady in battle, even the sins of him who only mentally desires to go to Kurukshetra are all destroyed; and he goes to the region of Brahma.

O perpetuator of the Kuru race, he who goes to Kurukshetra with due respect, obtains the fruits of Rajasuya and Ashvamedha sacrifices.

Then saluting the greatly powerful gate-keeper, the Yaksha, Mankanaka, one obtains the fruits of giving away one thousand kine.

O virtuous man, O king of kings, one should then go to the excellent region of Vishnu, called Satata, where Hari is always present.

Bathing there and bowing to Hari, the creator of the three worlds, one obtains the fruits of Ashvamedha sacrifice and goes to the region of Vishnu. Then one should go to the Tirtha named Pariplava, celebrated all over the three worlds. O descendant of Bharata, he obtains greater fruits than those of the Agnishtoma and Atiratha (sacrifices).

Then going to the Tirtha, called Prithivi one obtains the fruits of giving away one thousand kine. O ruler of men, going to the Salukini, the pilgrim, bathing there in the Dasashvamedha obtains the fruits of ten Ashvamedha sacrifice. Then going to the excellent Tirtha of the Nagas, called Sarpadevi. One obtains fruits of the Agnishtoma (sacrifice) and goes to the region of the Nagas. O virtuous man, one should then go to the gate-keeper, Tarantuka. Living there for only one night, one obtains the fruits of giving away one thousand kine. Then going to the five rivers with regulated diet and subdued soul and bathing in the Koti Tirtha, one obtains the fruits of Ashvamedha sacrifice. Going to the Tirtha called Ashvins one acquires personal beauty.

O virtuous man, one should then go to the excellent Tirtha, called Varaha, where Vishnu formerly in his boar form lived. O foremost of men, bathing there one obtains, the fruits of Agnishtoma.

O king of kings, one should then go to the Soma Tirtha, situated in Jayanti. Bathing in it a man obtains the fruits of the Rajasuya sacrifice.

Bathing in Ekahansa a man obtains the fruits of giving away one thousand kine. O ruler of men, going to Kritashocha, the pilgrim obtains the lotus-eyed deity (Vishnu) and becomes pure in soul.

Then going to the region of the illustrious Sthanu (Shiva, called Manjabata and living there for one night, one acquires the state of Ganapathya.

O great king, there is the celebrated Tirtha called Yakshini; O king of kings, going and bathing in that Tirtha one's all desires are fulfilled.

O best of the Bharata race, it is known as the gate of Kurukshetra. The pilgrim with subdued soul should walk round it. It was created by the illustrious son of Jamadagni, Rama. It is equal to the Pushkara. O king, bathing in it and worshipping the Pitris and the celestials, he becomes successful in everything and obtains the fruits of Ashvamedha sacrifice. Then the pilgrim should go with subdued soul to Ramahrada.

O king of kings, the greatly effulgent and heroic Rama, exterminating the Kastrayas dug five lakes.

O foremost of men, we have heard that he filled them with their blood. He offered that (blood) as oblations to all his sires and grandsires.

O ruler of men, thereupon the Pitris, being passed with him, thus spoke to Rama.

The Pitris said :
O greatly exalted Rama, O Rama, O descendant of Bhrigu, we are pleased. O lord, with your filial piety and with your great prowess. O greatly effulgent one, be blessed. Ask the boon you desire to get.

O king, having been thus addressed, that foremost of smiters, Rama, thus spoke with joined hands to the Pitris who were in the sky. If you are pleased with me and if I have deserved your favour, I desire to get this favour from the Pitris that I may again derive pleasure in asceticism.

With your power let the sin I have incurred by exterminating the Kashtriyas from wrath be all destroyed. Let also my these lakes becomes Tirthas, celebrated all over the earth.

Having heard these blessed words of Rama, the Pitris. Becoming highly pleased and filled with joy, thus replied to Rama, "Let your asceticism increase for your great filial piety.

You have exterminated the Kashtriyas from wrath, but you are already freed from that sin, for they have fallen for their own (mis) deeds.

Without the least doubt your these lakes will be Tirthas. he who will bathe in these lakes and offer oblations to the Pitris. Will make his Pitris pleased with him. They will grant him the desired objects so difficult to be obtained in this world and lead him to the celestials region."

O king, having granted this boon, the Pitris saluted Rama, the descendant of Bhrigu and disappeared then and there.

It was thus the lakes of the illustrious descendant of Bhrigu became sacred. Leading the life of a Brahmachari and observing sacred vows, if one bathes in these lakes of Rama and worships Rama, O king of kings, he obtains the fruits of giving away much wealth. O perpetuator of the Kuru race, going to Vanshamulaka, the pilgrim.

Saves his own race by bathing in Vanshamulaka. O best of the Bharata race, going to Kayashodhana and bathing in that Tirtha one purifies his body without the least doubt. Acquiring a purified body, one goes to the excellent regions of bliss.

O virtuous man, one should then go to that Tirtha, called Lokodvara which is celebrated all over the three worlds and where greatly effulgent Vishnu had formerly created the world. O king, going to the Lokodvara Tirtha, celebrated over the three worlds and bathing in that foremost of Tirthas one acquires many worlds for himself.

Going with subdued mind to the Tirtha called Sri and bathing in it and worshipping the Pitris and the celestials there, one obtains great affluence.

Leading the life of a Brahmachari and having one's soul subdued, he who goes to the Tirtha, called Kapila and bathes in it and worships the Pitris and the celestials, that man, obtains the fruit of giving away one thousand Kapila kine.

Going with subdued soul to the Tirtha, called Surya and bathing in it. And worshipping the Pitris and the celestials with fasting, one obtains the fruits of Agnishtoma and goes to he region of Surya.

Going in due order to the Gobhavana and bathing in it, the pilgrim obtains the fruits of giving away one thousand kine.

O pcrpetuator of the Kuru race, going to Tirth called Shankhini and bathing in the Divitirtha man acquires great prowess.

O king of kings, one should then go to the gate-keeper, Arantuka, which is in the Sarasvati and which belongs to the illustrious chief of the Yakshas (Kubera). O king, bathing in it, a man obtains the fruits of Agnishtoma (sacrifice).

O virtuous king, one should then go to Brahmavarta. Bathing in the Brahmavarta a man, obtains the regions of Brahma.

O king of kings, one should then go to the excellent Tirthas called Su. There the Pitris are always present with the celestials. Bathing there and worshipping the Pitris and the celestials, one obtains the fruits of Ashvamedha (sacrifice) and goes to the region of Brahma.

O virtuous man, it is therefore that Sutirtha situated in Ambumati is so very excellent.

O best of the Bharata race, bathing in the Tirtha of Kashishvara, one is freed from all diseases; and he is adored in the region of Brahma.

O descendant of Bharata, O king, there is also Matri Tirtha, bathing in which one obtains large progeny and great prosperity.

O great king, one should then go with regulated diet and subdued soul to Sitavana. There is one thing there which is not to be seen anywhere else.

O ruler of men, man obtains virtue by only going there. O descendant of Bharata, shaving there one's hair, a man becomes sanctified.

O great king, in that spot there is a Tirtha called Shvaillomapaha. O foremost of men, learned Brahmanas who always visit Tirthas. Get great pleasure by bathing in it. O best of the Bharata race, shaving their heads at the Shvaillomapaha Tirtha, the excellent Brahmanas acquire holiness by Pranayama; and becoming pure-souled they obtain the highest state.

O ruler of earth, O foremost of men, there is that spot another Tirtha called Dashashvamedha. Bathing in it, one obtains the highest state.

O king of kings, one should then go to Manusha, celebrated all over the world, O king, where some black deer, pierced by the arrows of a hunter. Jumped into its water and were transformed into human beings. Bathing in that Tirtha with leading the life of a Brahmachari and having one's soul subdued.

One is freed from all sins; and becoming pure souled he is adored in the region of Brahma. O ruler of men, in the east of Manusha, only a kosa from it. There is a celebrated river named Apaga which is ever frequented by the Siddhas. The man who offers there Shyamaka food. To the celestials and the Pitris secures great virtuous merit. One Brahmana fed there is equal to million of Brahmanas fed.

Bathing in it and worshipping the Pitris and the celestials and living there only for a night, one obtains the fruit of Agnishtoma (sacrifice).

O king of kings, O descendant of Bharata, one should then go to that excellent region of Brahma which is celebrated on earth by the name of Brahmodumbara.

O foremost of men, bathing in the lakes of the seven Rishis and also in the Kedara of the high-souled Kapila. With pure mind and subdued soul and going to Brahma, one's all sins are destroyed; and his soul being made pure, he goes to the region of Brahma. Going to the inaccessible (Tirtha) Kedara of Kapisthala and having his sins all burnt by asceticism, one obtains the power of disappearance at will.

O king of kings, one should then go to Saraka, celebrated over the three worlds. Seeing there Vrishadhvaja (Mahadeva) on the fourteenth day of the black fortnight. One obtains all that he desires and goes to the celestials region.

O descendant of Kuru, thirty millions of Tirthas are in Saraka.

And in Rudrakoti and also in the wells and lakes that are there. O ruler of earth, O best of the Bharata race, there is also the Tirtha called Ilaspada. Bathing in it and worshipping there the Pitris and the celestials, one does not meet with any calamity. He obtains the fruits of Vajapeya (sacrifice).

O ruler of earth, O descendant of Bharata, bathing in Kindana and Kinjapya, one obtains the fruits of measureless gifts and of infinite recitation of prayers.

Bathing in Kalasa with devotion and with one's passions subdued, a man obtains the fruits of Agnishtoma sacrifice.

O best of the Kurus, in the east of Saraka is the sacred Tirtha of the illustrious Narada, known by the name of Ambajanma.

O descendant of Bharata, a man, bathing in that Tirtha, obtains excellent regions (after death) at the command of Narada.

O king, one should go on the tenth of the white fortnight to Pundarika. Bathing there, a man obtains the fruits of Pundarika sacrifice.

One should then go to Trivistapa, celebrated all over the three worlds. There flows the sacred and the sin-destroying Vaitarani river.

Bathing in it and worshipping there the wielder of trident, Vrishadhvaja (Shiva), one obtains the highest state, all his sins being destroyed and his soul being purified.

O king of kings, one should then go to the excellent Tirtha of Falaki. O king, there the celestials are always present in Falakivana. And they undergo there great asceticism for many years together. Bathing then in the Drishadvati and worshipping the celestials, a man obtains fruits superior to those of both the Agnishtoma and Atiratha (sacrifices). O descendant of Bharata, bathing in the Tirtha called Sarvadeva a man obtains the fruits of giving away one thousand kine. O king of kings, Bathing in the Panikhata and worshipping there the celestials, a man O descendant of Bharata, obtains fruits superior to those of Agnishtoma and Atiratha. He also obtains the fruits of Rajasuya and goes to the region of the Rishis.

O virtuous man, one should then go to the excellent Tirtha, called Mishraka. O king of kings, in that Tirtha of the illustrious Mishrita. It has been heard by us that the Vyasa for the sake of the Brahmans mixed up all the Tirthas. The man who bathes in Mishraka bathes in all the Tirthas.

One should then go with regulated diet and subdued soul to Vyasavana. Bathing there in the Manojava one obtains the fruits of giving away one thousand kine.

Going to the Devi Tirtha in Madhuvati, the man who bathes with purity and worships the Pitris and the celestials. Obtains at the command of the celestials the fruit of giving away one thousand kine.

O descendant of Bharata, he who at the confluence of the Kaushiki and the Drishadvati bathes with regulated diet is freed from all sins.

One should then go to the Tirtha named Vyasasthali where the wise Vyasa. Afflicted as he was with the grief for the death of his son, determined to give up his being and where, O king of kings, he was cheered up by the celestials. Going to (Vyasa) sthali one obtains the fruits of giving away one thousand kine.

Going to the well, called Kindatta, he who throws into it one Prastha of sesamum, O perpetuator of the Kuru race, obtains the highest success and he is freed from all his debts. Bathing in the Vedi Tirtha, one obtains the fruit of giving away one thousand kine.

There are two celebrated Tirthas called Ahan and Sudina. O foremost of men, bathing there one goes to the regions of Surya.

One should then go to Mrigadhuma, celebrated all over the there worlds. O best of kings, one should bathe there in the Ganges.

Worshipping there Mahadeva, one obtains the fruits of Ashvamedha. Bathing in the Devi Tirtha, a man obtains the fruits of giving away one thousand kine.

One should then go to Vamanaka, celebrated over the three worlds. Bathing there in the Vishnupada and worshipping Vamana. One, being free from all his sins and his soul being purified goes to the region of Vishnu. Bathing in the Kulampuna one purifies his own race.

Going to the lake of Pavana, which is a excellent Tirtha called Maruta and bathing there, O foremost of men, one is adored in the regions of Vayu.

Bathing in the lake of the immortals and worshipping the lord of the immortals, one is adored in the celestials region through the prowess of the immortals.

Bathing according to the ordinance in the Shalisurya of Shalihotra, O king of kings, one obtains the fruits of giving away one thousand kine.

O best of the flharata race, bathing in the Tirtha called Srikunja in the Sarasvati, one obtains the fruits of Agnishtoma sacrifice.

O perpetuator of the Kuru race, then going to the Naimishakunja, the ascetic Rishis had in the days of yore left Naimisha. And going to a visit of Tirthas, they went to Kurukshetra. O best of the Bharata race, there on the banks of the Sarasvati, a grove was made.

It served as a resting place for them and it was very delightful to all of them. Bathing in that Kunja, a man obtains the fruits of Agnishtoma sacrifice.

O virtuous man, one should then go to the excellent Tirtha, called Kanya. Bathing in the Kanya Tirtha a man obtains the fruits of giving away one thousand kine.

O king of kings, one should then go to the excellent Tirtha, called Brahma. Bathing there, the other three orders obtain the states of Brahmana. And if a Brahman bathes there, he becomes pure-souled and obtains the highest refuge.

O foremost of men, one should then go to the excellent Tirtha, called Soma. O king, bathing there, a man goes to the regions of Soma.

O ruler of men, one should then go to the Tirtha, called Sapta-Sarasvata. Where the celebrated great Rishi Mankanaka obtained success in asticism. O king, we have heard that in the days of yore Mankanaka cut his hand with kusha grass and from his that wound vegetable juice flowed out (instead of blood). O king, seeing that vegetable juice, he began to dance in joy.

When he thus began to dance, all the mobile and immobile creatures began to dance.

O ruler of men, O king, then Brahma and other celestials and the ascetic Rishis all went to Mahadeva and represented to him all about the Rishi.

(They said), "O deity, you should do that by which the Rishi may not dance." Coming to the dancing Rishi who was senseless in joy, the deity thus spoke to him in order to do good to the celestials.

Shiva said:
O great Rishi, O virtuous man, why are you dancing? O foremost of Rishis, why are you so much delighted?

The Rishis said:
O foremost of Brahmanas, I am an ascetic ever steady in the path of virtue. O Brahmana, do you not see that vegetable-juice is flowing from the wound of my hand? Seeing which I am dancing in great joy.

To that Rishi who was blinded by emotion, the deity smilingly thus spoke,

"O Brahmana, I am not at all astonished. Behold me." O foremost of men, O sinless king, having thus addressed him, Mahadeva pressed his thumb by the tip of his own finger. O king, then from that wound came out ashes white as snow.

O king, seeing this the Rishi became filled with shame and fell at his feet. Believing that there was nothing better and greater than the Rudra, (he thus adored him).

"O wielder of trident, you are the refuge of the celestials and the Asuras, may of the whole universe. You have created the three worlds with their mobile and immobile creatures.

It is you again who swallow everything at the end of the Yuga. You are incapable of being known by the celestials, what to speak of me!

O sinless one, the celestials with Brahma are displayed in you. You are everything, the creator himself and the ordainer of the world.

It is through your favour that the celestials sport without anxiety or fear." Having thus adored Mahadeva, the Rishi thus spoke to him;

"O god of gods, grant me your grace, so that my asceticism may not diminish." Thereupon the deity, becoming glad in heart, thus spoke to that Brahmana Rishi,

"O Brahmana, let your asceticism increase thousand-fold through my grace. O great Rishi, I shall live with you in your hermitage.

Bathing in Sapta-Sarasvata, those that will worship me will obtain everything however difficult to get here and hereafter.

They will, without doubt, attain to the Sarasvata region." Having said this, Mahadeva disappeared then and there.

One should then go to Asanasha, celebrated all over the world, where Brahma and other celestials and ascetic Rishis.

And the illustrious Kartikeya, O descendant of Bharata, impelled by the desire to do good to the descendant of Bhrigu, are ever present during the three Sandhyas.

O foremost of men, bathing in the Tirtha called Kapalamochana which cleanses off one's sins, one is freed from all his sins.

O best of men, one should then go to the Tirtha called Agni. Bathing there, one goes to the region of Agni and saves his own race.

O best of the Bharata race, there is a Tirtha of Vishvamitra. O best of men, bathing there, one obtains the status of a Brahmana.

Going to the Brahmayoni with purity and with subdued soul and, O best of men, bathing there one goes to the region of Brahma. There is no doubt that, he thus sanctifies his seven generations upwards and downwards.

O king of kings, one should then go to the Tirtha, celebrated all over the world, which is known by the name of Prithudaka belonging to Kartikeya. O king, by bathing there and worshipping the Pitris and the celestials.

Whatever bad acts one, whether a man or a woman, has committed willingly or unwittingly, impelled by human motives. O descendant of Bharata, are all destroyed. He obtains the fruits of Ashvamedha (sacrifice) and also goes to heaven.

The learned men say that Kurukshetra is holy, holier than Kurukshetra is the Sarasvati, holier than the Sarasvati are all the Tirthas put together and holier than all the Tirthas is the Prithudaka.

He, who by the recitation of prayers casts off his body at Prithadaka which is the best of the Tirthas, becomes an immortal.

It has been sung by Sanatkumara and the illustrious Vyasa. O king, it is in the Vedas also, that one should go to the Prithudaka with subdued soul.

O perpetuator of the Kuru race, no Tirtha is superior to Prithudaka. There is no doubt that, that Tirtha is purifying, holy and sin-destroying.

O foremost of men, O best of the Bharata race, bathing in the Prithudaka (even) sinful men go to heaven. Thus say all wise men.

O best of the Bharata race, O king, there is another Tirtha called Madhusrava. Bathing there, a man obtains the fruits of giving away one thousand kine.

O king of kings, one should then go in due order to the celebrated and sacred Tirtha where the Sarasvati and the Aruna are united together.

The man who bathes there fasting for three nights, is cleansed of even the sin of killing a Brahmana. He obtains the fruits greater than those of Agnishtoma and the Atiratha (sacrifices). O best of the Bharata race, he saves his ancestors seven generations upwards and downwards.

O perpetuator of the Kuru race, there is another Tirtha, called Ardhakila. Darbhi created it in the days of yore from compassion for the Brahmans. By vows, by taking the sacred thread, by lasts. By rites and by Mantras, one certainly becomes a Brahman. O foremost of men, it has been seen by the ancients that by bathing there, men learned and are endued with the fruits of observing the vows.

O foremost of men, Darbhi had brought there also the four oceans. Bathing in them one does not meet with any calamity. He obtains the fruits of giving away one thousand kine.

O virtuous man, one should then go to the two celebrated Tirtha called Sata-Sahasrakam and Sahasraha. Bathing in them one obtains the fruits of giving away one thousand kine. Fasts and gifts there multiply themselves thousand-fold.

O king of kings, one should then go to the excellent Tirtha called Renuka. Bathing there and being engaged there in worshipping the celestials and the Pitris, one becomes pure-souled. His sins being all destroyed, he obtains the fruits of Agnishtoma.

Bathing there in the Tirtha called Vimochana with passions and senses subdued, one is cleansed of all his sins derived from receiving gifts.

Then going to Panchavati with passions controlled and with Brahmacharya life, one becomes greatly virtuous and is adored in the region of the virtuous.

There the lord of Yoga, Vrishdhvaja, Sthanu himself is always is present. Going there he who worships the lord of the celestials obtains success.

One should then go to the Tirtha, called Taijasa, belonging to Varuna blazing in its own effulgence. There Brahma and the other celestials installed Guha in the command of the celestials army. O perpetuator of the Kuru race, in the east of Taijasa, there is a Tirtha called Kuru.

Bathing in the Kuru-Tirtha with passions controlled and with life of a Brahmachari, his soul being purified and his sins being all destroyed, one goes to the region of Brahma.

One should then go with regulated diet and subdued soul to Svarga-dvara. He obtains the fruits of giving away one thousand kine and goes to the region of Brahma.

O ruler of men, then the pilgrim should go to Anaraka. O king, bathing there one never meets with any difficulty. O ruler of earth, O foremost of men, there Brahma himself accompanied by the celestials with Narayana at their head is always present.

O king of kings, O perpetuator of the Kuru race, the wife of Rudra is also present there. He who beholds that goddess never meets with any calamity.

O king, there is (an image) of the husband of Uma, the lord of the universe. He who sees that great god is cleansed of all his sins.

O chastiser of foes, O great king, seeing the lotus-navelled Narayana, one blazes forth and goes to the region of Vishnu. O foremost of men! having taken bath in tirths of celestials men become free from all grieves and endued with enlightenment like the moon.

O king, then the pilgrim should go to the Tirtha, called Sashtipura. Walking round it, he obtains the fruits of giving away one thousand kine.

O descendant of Bharata, going to the Tirtha, called Pavana and worshipping the Pitris and the celestials, one obtains the fruits of Agnishtoma sacrifice.

O best of the Bharata race, O ruler of earth, there is Gangahrada and another well (Tirtha); in that well thirty millions of Tirthas are present.

O king, bathing there, a man goes to the celestials region. Bathing in Apaga and worshipping Maheshvara. A man obtains the state of Ganapatya and saves his race.

One should then go to the Tirtha called Sthanuvata, celebrated all over the three worlds. Bathing there a man goes to the celestials region.

O king, One should then go to Badaripachana, the hermitage of Vasishtha. A man, fasting there for three nights, should eat Badari (Jujubes). He who lives on Badari for twelve years. And, O ruler of men, he who fasts there for three nights, obtains equal merits. O king, going to Rudra-marga, the pilgrim is adored in the region of Indra by fasting one day and night.

Going to Ikaratra, he who lives there for one night with regulated vows and truthfulness, becomes adored in the region of Brahma.

Where there is the hermitage of Aditya, the illustrious deity of great effulgence, (there is also another Tirtha). Bathing in it and worshipping there the god of light a man, goes to the region of Soma and saves his race.

O ruler of men, bathing in the Soma Tirtha, the pilgrim goes to the region of Soma without any doubt.

O virtuous man, one should then go to the illustrious Dadhichi's sacred Tirtha called Pavana, celebrated all over the world. Here was born that ocean of asceticism, Angiras, of the Sarasvata race.

Bathing in that Tirtha, a man obtains the fruits of Ashvamedha sacrifice and he without any doubt obtains the region of Sarasvati.

One should then go with regulated vows and with the life of Brahmacharya to Kanyasrama. O king, living there three nights with regulated diet and subdued soul. One obtains one hundred celestials damsels and goes to the region of Brahma.

O virtuous one, one should then go to the Tirtha called Sannihati.

Brahma and other celestials and ascetic Rishis go there every month and earn great virtue.

Bathing in Sannihati during a solar eclipse, one obtains the fruits of Ashvamedha sacrifice and of other sacrifices that are everlasting.

Whatever Tirtha exists on earth or in the sky, all the rivers, lakes, ponds, springs, large and small tanks and all other Tirtha sacred to particular gods, O ruler of men, all come here without doubt on the day of new moon, And they certainly mix with Sannihati every month. It is therefore that this Tirtha is known by the name of Sannihati.

He who bathes there and drinks its water is adored in the celestials region. In a solar ecclipse on the new moon. He who performs Sraddha ceremony here after having bathed obtains the fruits of the performance of one thousand horse-sacrifices. Whatever sins a man or a woman commits are without doubt all destroyed as soon as one bathes and performs Sraddha ceremony in this Tirtha. He also goes to the region of Brahma on a lotus coloured car.

Bathing then in Koti Tirtha after having worshipped the Yaksha door-keeper, Machakruka, one obtains the fruits of giving away gold in abundance.

O best of the Bharata race, there is a Tirtha called Gangahrada. O virtuous man, bathing there with subdued soul and with Brahmacharya life, a man obtains the fruits of Rajasuya and Ashavamedha sacrifice.

On earth the Tirtha called Naimisha and in the sky the Tirtha called Pushkara (are great). But in all the three worlds Kurukshetra is the greatest. Even the dust of Kurukshetra carried by wind takes away the sinful men to the highest state. In the north (of it) flows the Drishadvati and in the south the Sarasvati.

He who lives in this region really lives in heaven. "I will go to Kurukshetra, I will live in Kurukshetra," he who utters these words even once becomes cleansed of all his sins.

The sacred Kurukshetra which is adored by the celestials is considered the sacrificial altar of the gods. Those mortals that live there have nothing to make them miserable at any time.

The region that lies between Tarnatuka and Arantuka and the lakes of Rama and Machakruka is (called Kurukshetra). It is also called Samantapanchaka. It is said to be the northern sacrificial altar of the Grandsire (Brahma).

Pulastya said:
O great king, one should then go to the excellent Tirtha, called Dharma where the greatly exalted Dharma performed excellent asceticism.

It is for this reason he made the place a sacred Tirtha and made it known after his own name. O king, bathing there a virtuous-man with subdued soul purifies without doubt his ancestors seven generations upwards and downwards.

O king of kings, one should then go to the excellent Gyanapavana (going there) one obtains the fruits of Agnishtoma and goes to the region of Munis.

O king, a man should then go to Saugandikvana.

There live Brahma and other celestials, the Rishis, the ascetics, the Siddhas, the Charanas, the Gandharvas, the Kinnaras and the great Nagas.

As soon as one enters that forest all sins are destroyed. There flows that best of streams, that foremost river of all rivers, that goddess, O king, which is known (there) by the name of Plaksha Devi; bathing there in the water issuing forth from the bill.

And worshipping the Pitris and the celestials, one obtains the fruits of Ashvamedha sacrifice. There is a very inaccessible Tirtha, called Ishanadhyushita.

Lying from the anthill at the distance of six throws of a Shamya (wooden sacrificial stick). O foremost of men, it is seen in the Puranas that as soon as one bathes in it, one obtains the fruits of giving away one thousand Kapila kine and also those of Ashvamedha sacrifice.

O descendant of Bharata, next are the Tirthas called Sugandha, Shatakumbha and Panchayajna.

One going there, O king, becomes adored in the celestials region. O descendant of Bharata, going there to the Tirtha called Trishulakhata and bathing there and worshipping the Pitris and the celestials, there is no doubt one obtains the state of Ganapatya after giving up his body.

O king of kings, one should then go to the excellent celestials region which is known all over the three worlds by the name of Shakambhari.

O ruler of men, for one thousand celestials years, that lady of excellent vows lived month after month on herbs. Many ascetic ladies who were devoted to that goddess came there. O descendant of Bharata, they were all entertained by her with herbs.

O descendant of Bharata, it is for this she was given the name of Shakambhari. Going to Shakambhari with rapt attention and with Brahmacharya life and living in purity three nights there on herbs alone, the merit of living on herbs for twelve years a man obtains at the will of the goddess.

Then one should go to the Tirtha called Suvarna, celebrated all over the three worlds. There Vishnu in the days of yore worshipped Rudra in order to get his grace. He obtained many boons difficult to be got by even the celestials.

O descendant of Bharata, having been thus gratified, the destroyer of Tripura said, "O Krishna, you shall certainly be very beloved on earth. There is no doubt you will be the foremost being in the universe." O king of kings, going there and worshipping Vrishadhvaja (Shiva). One obtains the fruits of Ashvamedha (sacrifice) and acquires the state of Ganapatya. Then one should go to Dhumavati and fasting there for three nights, a man obtains without doubt all the desires that he entertains in his mind.

O ruler of men, in the southern side of this Tirtha, belonging to this Tirtha, there exists a Tirtha called Rathavarta. O virtuous man, one should go there with reverential mood and with passions all subdued. He then obtains through the grace of Mahadeva the highest state.

O best of the Bharata race, O greatly wise one, walking round it, one should, go to the Tirtha called Dhara which destroys all sins.

O foremost of men, O king, bathing there, one becomes freed from fall sorrow.

O virtuous one, one should then go, after bowing to the great mountain. To the source of the Ganges which is certainly like the gate of heaven. There one should with controlled soul bathe in the Tirtha called Koti.

He then obtains the fruits of Pundarika sacrifice and saves his own race. Living there for one night, one obtains the fruits of giving away one thousand kine.

Offering oblations according to the ordinance to the Pitris and the celestials at Saptaganga, Triganga and Shakravarta, one becomes adored in the regions of the virtuous.

Then bathing in Kanakhala and fasting there for three nights one obtains the fruits of Ashvamedha and goes to the celestials region.

O ruler of men, then the pilgrim should go to Kapilavata; and fasting there for one night, one obtains the fruits of giving away one thousand kine.

O king of kings, O best of the Kurus, one should then go to the illustrious Kapila, the king of the Nagas who is celebrated all over the three worlds.

O ruler of men, bathing in the Naga-Tirtha, a man obtains the fruits of giving away one thousand Kapila kine.

Then one should go to the Tirtha of Shantanu, called Lalitaka. O king, bathing there a man never meets with calamity.

The man, who bathes at the confluence of the Ganga and the Yamuna, obtains the fruits of ten Ashvamedha sacrifice and saves his own race.

O king of kings, one should then go to Sugandhaka celebrated all over the world. His soul being purified and his sins all destroyed one becomes adored in the region of Brahma.

O ruler of men, then the pilgrim should go to the Rudravarta. O king, bathing there one goes to the celestials region.

O foremost of men, bathing at the confluence of the Ganges and the Sarasvati one obtains the fruits of Ashvamedha and goes to the celestials region.

Going to Bhadrakameshvara and worshipping the celestials according to proper rites, one never meets with any calamity; and becomes adored in the celestials region.

O ruler of men, one should then go to Kubjamraka; one then obtains the fruits of giving away one thousand kine and goes to the celestials region.

O ruler of men, then the pilgrim should go to Arundhantivata. Bathing at Samudrava with concentrated soul and with Brahmacharya life and fasting there for three nights, a man obtains the fruits of Ashvamedha sacrifice. He obtains the fruits of giving away one thousand kine and saves his own race.

One should then go with concentrated mind and with Brahmacharya life to Brahmavarta. He obtains the fruits of Ashvamedha and goes to the region of Soma.

Going to Yamunaprabhva he who bathes in the Yamuna obtains the fruits of Ashvamedha and becomes adored in the celestials region.

Then going to the Tirtha called Darvisankramana which is adored by all the three worlds, one obtains the fruits of Ashvamedha and goes to the celestials region.

Going to Sindhu which is frequented by the Siddhas and the Gandharvas and living there for five nights, one obtains the fruits of giving away much gold.

Then going to the very inaccessible Vedi, one obtains the fruits of Ashvamedha and goes to the celestials region.

O descendant of Bharata, going to Rishikulya and Vasishtha and by visiting Vasishtha, all the other orders attain to Brahmanhood.

Going to Rishikulya, the man who bathes there becomes freed from all his sins and by worshipping there the Pitris and the celestials, he goes to the region of the Rishis.

O ruler of men, if one lives there for a month subsisting on herbs (he too goes to the Rishi's land). Going then to Bhrigutunga, one obtains the fruits of Ashvamedha (sacrifice).

Going to Virapramoksha one is cleansed of all his sins. O descendant of Bharata, going then to the Tirtha, called Kirtika and Magha, a man obtains the fruits of Agnishtoma and Atiratha (sacrifices). Then going to the excellent Tirtha called Vidya in the evening. He who bathes there obtain every kind of knowledge. Then one should live one night at Mahasrama, which is capable of destroying all sins. By taking a single meal there a man obtains many blessed regions.

Fasting there for six days and living there for a month at Mahalaya, his soul being purified and all his sins destroyed, one obtains the fruits of giving away much gold and saves ten preceding and ten succeeding generations of his race.

Then going to Vetasika frequented by the Grandsire one obtains the fruits of Ashvamedha and acquires the state of Ganas.

Then going to the Tirtha called Sundarika, frequented by the Siddhas, it is seen in the Puranas, one obtains personal beauty.

Then going to Brahmani with one's passions controlled and with Brahmacharya life, one goes to the region of Brahma on a lotus coloured car.

Then one should go to the sacred Naimisha, frequented by the Siddhas, where Brahma with the celestials always dwells.

Only by wishing to go to Naimisha, half of one's sins is destroyed. As soon as a man enters if, he is cleansed of all his sins.

O descendant of Bharata, the heroic pilgrim should live in Naimisha for one month; for all the Tirthas are in Naimisha.

O descendant of Bharata, bathing there with regulated diet and subdued soul, one obtains the fruits of many sacrifices.

O best of the Bharata race, he sanctifies his race for seven generations upwards and downwards. He who gives up his life in Naimisha by fasting. The wise men say, sports in the celestials region. O foremost of kings, Naimisha is ever sacred and holy.

Going to Gangodbheda and fasting there for three nights, a man obtains fruits of Vajapeya and becomes like Brahma himself.

Going to the Sarasvati, he who offers libations to the Pitris and the celestials, no doubt sports in the regions of Sarasvati.

Then one should with Brahmacharya life go to Bahuda. Living there for one night, one becomes adored in celestials region. O descendant of Kuru, he obtains the fruits of the Devasatra sacrifice.

Then one should go to the holy Kshiravati surrounded by holier beings. Worshipping there the Pitris and the celestials one obtains the fruits of Vajapeya (sacrifice).

Then going to Vimalashoka lake with concentrated mind and with Brahmacharya life and living there for one night, one becomes adored in the celestials region.

One should then go to Gopratara, the excellent Tirtha in the Sarayu. Where Rama went to heaven with all his servants, soldiers and beasts of burden. By giving up one's body, O king, he obtains the great effulgence of the Tirtha.

O descendant of Bharata, through the grace of Rama and through one's own virtuous deeds. O ruler of men, the man who bathes in that Tirtha called Gopratara, his body being purified and his sins being destroyed, becomes adored in the celestials region.

O descendant of Kuru, bathing in the Rama Tirtha in the Gomati, a man, obtains the fruits of Ashvamedha sacrifice and sanctifies his own race.

O best of the Bharata race, there is a Tirtha called Satasahasraka. Bathing there with regulated diet and subdued soul. O best of the Bharata race, one obtains the fruits of giving away one thousand kine.

O king, one should then go to Bhatri Tirtha, a man obtains the fruits of Ashvamedha sacrifice.

O king, bathing in the Koti Tirtha and worshipping Guha, a man obtains the fruits of giving away one thousand kine and becomes effulgent.

Then going to Varanasi and worshipping Vrishadhvaja (Shiva) and then bathing in the Kapalihrada a man obtains the fruits of Rajasuya sacrifice.

O perpetuator of the Kuru race, going to Avimukta, the pilgrim is cleansed of even the sin of killing a Brahmana as soon as he sees the god of gods (Shiva). A man who gives up his life there obtains final salvation.

O king of kings, then going to the inaccessible Tirtha of Markandeya situated at the confluence of the Gomati and the Ganges, ever celebrated over the world, one obtains the fruits of Agnishtoma (sacrifice) and saves his race.

Then going to Gaya with concentrated mind and with Brahmacharya life, one obtains the fruits ofAshvamedha and also saves his race.

There is the Tirtha called Aksayavata, celebrated all over the three worlds. Whatever is offered there to the Pitris is said to become inexhaustible.

Bathing in the Mahanadi and offering their oblations to the Pitris and the celestials, one obtains eternal region and also saves his race.

Then going to Brahmasara adorned with the woods of Dharma, one goes to the region of Brahma as soon as the night is gone.

A best sacrificial pillar was built on that lake by Brahma. He who walks round that pillar obtains the fruits of Vajapeya (sacrifice).

O king of kings, one should go to Dhenuka celebrated over the world. O king, living there one night and giving away sesamum and kine. His soul being purified and his sins being all destroyed, a man certainly goes to the region of Soma.

O king, there is still to be seen a greatly wonderful mark. The Kapilas with their calves used to roam over that mountain. O descendant of Bharata, the hoof-marks of Kapilas with their calves are to be seen there even up to date.

O king of kings, O foremost of monarchs, bathing in these hoof-marks, O descendants of Bharata, whatever sin is committed is all destroyed.

Then one should go to Gridhravata which is the region of the god, the wielder of trident. Going to Vrishadhvaja (Shiva), one should rub his body with ashes.

If he is a Brahmana, he will obtain the fruit of observing twelve years vows and if he is of other castes, all his sins will be destroyed.

O best of the Bharata race, one should then go to Udyanta mountain resounding with melodious notes. The foot-prints of Savitri are still to be seen there.

The Brahmana of rigid vows who recites his Sandhya (prayers) there but once obtains the merit of reciting Sandhya for twelve years.

O best of the Bharata race, there is the Tirtha known by the name of Yonidvara. Going there a man is freed from the pain of rebirth.

O king, the man who lives at Gaya during both the white and the black fortnight, no doubt sanctifies the seven generations of his race upwards and downwards.

One should desire for many sons, so that one may go to Gaya or perform Ashvamedha or offer a Nila bull.

O king, O ruler of men, the pilgrim should then go to Falgu; he obtains the fruits of Ashvamedha (sacrifice) and attains to great success.

O king of kings, one should then go with concentrated mind to Dharmaprastha. O great king ever steady in war, Dharma is always present there.

Drinking there the water of the well and purifying one's self there by a bath and also offering oblations to the Pitris and the celestials, one, being cleansed of his sins, goes to heaven.

There is the hermitage of Matanga the Rishi of controlled passions. By entering that charming hermitage which is capable of destroying all griefs and sorrows. A man obtains the fruits of the Gavamayana (sacrifice). By touching (the image of) Dharma there, one obtains the fruits of Ashvamedha sacrifice.

O king of kings, one should then go to the excellent region of Brahma. O king, going there by that foremost of Purushas, Brahma. A man obtains the fruits of Rajasuya and Ashvamedha sacrifices.

O ruler of men, the pilgrim should then go to Rajagriha. Bathing there one rejoices (in heaven) like (the Rishi) Kakshivan. A man with purity should take there the offerings daily made to Yakshini. Through the favour of Yakshini one is cleansed of the sin of even killing a Brahmana.

There going to Maninaga one obtains the fruits of giving away one thousand kine.

O descendant of Bharata, he who eats anything belonging to that Tirtha does not die even if he is bitten by a venomous snake. Living there for one night, the fruits of giving away one thousand kine.

Then one should go to the charming forest of the Brahmarshi Gautama. Bathing in the lake Ahalya one attains to most excellent state; attaining to Sree, O king, one obtains best prosperity.

O virtuous man, there is a well celebrated all over the three worlds. Bathing there one obtains the fruits of Vajapeya (sacrifice).

There is (another) well sacred to the royal sage Janaka worshipped by the celestials. Bathing there one goes to the region of Vishnu.

Then one should go to Vinashana which destroys all sins. He obtains the fruits of Vajapeya (sacrifice) and goes to the region of Soma.

Going then to Gandaki which was produced by the water of all Tirthas, one obtains the fruits of Vajapeya (sacrifice) and goes to the region of Surya.

Then going to the river Vishalya, celebrated over the three worlds, one obtains the fruits of Agnishtoma sacrifice and goes to the celestials region.

O virtuous man, than going to the forest of the ascetics called Adhivanga. O great king, one rejoices without doubt among the Guhyakas.

Then going to the river named Kampana frequented by the Siddhas one obtains the fruits of Pundarika sacrifice and goes to the celestials region.

O ruler of earth, then going to the stream, called Maheshvari, one obtains the fruits of Ashvamedha (sacrifice) and saves his own race.

O ruler of men, going to the tank, of the celestials, one never meets with any calamity; he obtains the fruits of Ashvamedha sacrifice.

Then one should go with concentrated mind and with Brahmacharya life to Somapada. Bathing in Maheshvara pada, one obtains the fruits of Ashvamedha sacrifice.

O best of the Bharata race, it is well-known there is in that Tirtha, ten millions of Tirthas. O king of kings, a wicked-minded Asura in the form of a tortoise, was stealing it away, when, O king, it was recovered from him by Vishnu. O hero steady in war, bathing in that Tirtha. One obtains the fruits of Pundarika (sacrifice) and goes to the region of Vishnu.

O king of kings, one should then go to the region of Narayana, O descendant of Bharata, near which Vishnu always dwells. There Brahma and other celestials, the ascetic Rishis, the Adityas, the Vasus and the Rudras adore Janardana (Krishna). (In that Tirtha) Vishnu of wonderful deeds has become known as Shaligrama.

Going to the lord of the three worlds, the giver of boons, the eternal Vishnu, one obtains the fruits of Ashvamedha and goes to the region of Vishnu.

O virtuous man, there is a well which is capable of destroying all sins; in that well four seas always dwell.

O king of kings, bathing in it, one does not meet with any calamity; going to the giver of boons, the great god, the eternal Rudra, where, O king, he always dwells, one shines like the moon emerged from the clouds. Bathing in Jatismara with subdued mind and with purity.

One obtains without doubt the recollections of his former life by his bath there. Going to Maheshvarpura and worshipping Vrishadhvaja (Shiva). One obtains without doubt the fulfillment of his desire by fasting (in that Tirtha). Then going to Vamana which destroys all sins and going to the deity Hari one never meets with any calamity. Then one should go to the hermitage called Kushika, which is capable of destroying all sins.

Then going there to Kaushiki which destroys the greatest of sins, a man obtains the fruits of Rajasuya sacrifice.

O king of kings, one should then go to the excellent forest called Champaka. Living there for one night one obtains the fruits of giving away one thousand kine.

Then going to the inaccessible Tirtha, called Jyeshthila and living there for one night one obtains the fruits of giving away one thousand kine.

O foremost of men, seeing there the lord of the universe with his goddess of great effulgence, one goes to the region of Mitravaruna. Fasting there for three nights one obtains the fruits of Agnishtoma sacrifice.

Going to Kanyasamveda with regulated diet and subdued soul. O foremost of men, one goes to the region of Manu, the lord of creation. O descendant of Bharata, whatever is given away (in charity) at (the Tirtha, named) Kanya, the Rishis of rigid vows say, becomes everlasting.

Going to Nischira which is celebrated all over the three worlds, one obtains the fruits of Ashvamedha sacrifice and goes to the region of Vishnu. The man, who gives away in charity at the confluence of Nischira. O foremost of men, goes to the blessed region of Brahma. There is the hermitage of Vasishtha, celebrated all over the world.

Bathing there one obtains the fruits of Vajapeya sacrifice. Going to Devakuta, frequented by the celestials Rishis, one obtains the fruit of Ashvamedha (sacrifice) and saves his race.

O king of kings, one should then go to the lake of the Rishi Kaushika, where in days of yore Kaushika's son Vishvamitra obtained success (in asceticism). O best of the Bharata race, the hero who lives at Kaushika for one month.

Obtains in one month without doubt the virtue which is the fruit of Ashvamedha (sacrifice). He who lives in that foremost of all Tirthas, called Mahahrada. Never meets with any calamity and obtains the fruits of giving away much gold.

Seeing Kumara (Kartikeya) who lives in Virasrama, a man obtains without doubt the fruits of Ashvamedha sacrifice.

Going then to Agnidhara, celebrated all over the three worlds and bathing there, one obtains the fruits of Agnishtoma sacrifice.

Going to the great god, the giver of boons, the eternal Vishnu.

And going to the tank, sacred to the Grandsire (Brahma) (situate) near the king of mountains and bathing there, one obtains the fruits of Agnishtoma sacrifice.

Issuing from the Grandsire's tank, that holds the sanctifying (stream) Kumaradhara celebrated all over the three worlds.

And bathing there one considers in his mind that all his desires are fulfilled. Fasting for six days, one is cleansed of the sin of even killing a Brahmana.

O virtuous man, the pilgrim should then go to the peak of the great goddess Gauri, celebrated all over the world.

O foremost of men, ascending it one should go to Stanakunda. Bathing in Stanakunda, one obtains the fruits of Vajapeya (sacrifice).

Bathing there and worshipping the Pitris and the celestials one obtains the fruits of Ashvamedha (sacrifice) and goes to the region of Sakra (Indra).

Then going to the well, called Tamraruna, frequented by the celestials, O ruler of men, one obtains the virtue that is the fruit of a man-sacrifice.

O best of kings! then going to the well of celestals in the Nandini tirtha, one gets the fruit equal to the Naramedha sacrifice.

Bathing at the confluence of the Kalika and the Kaushika and the Aruna and fasting there for three nights, a learned man is cleared of all his sins.

Going to the Tirtha called Urvashi and then to Somasrama and bathing at Kumbhakamasrama a wise man becomes adored on earth.

Bathing in Kokamukha with Brahmacharya life and well observed vows, it is seen in the Puranas, one obtains the recollection of his former births.

Going to Prangnadi, a twice-born becomes successful in his wishes and his soul being purified and sins being all destroyed he goes to the region of Shakra (Indra).

Going then to the island called Rishabha and Kraunchanishudana which destroys all sins and bathing in the Sarasvati one blazes forth in heaven.

O great king, bathing then in the Tirtha, called Auddalaka, frequented by the Rishis one is cleansed of all his sins.

Going then to the sacred Dharma Tirtha, frequented by the Brahmarshis, one obtains the fruits of Vajapeya (sacrifice) and becomes adored in heaven.

Pulastya said:
Then going to the excellent Tirtha called Samveda in the evening and bathing there, a man obtains without doubt great learning.

O king, going then to Tollouhitya, Tirtha created in the days of yore by the prowess of Rama, one obtains the fruits of giving away much gold.

Going to the Karatoya and fasting there for three nights, a man obtains the fruits of Ashvamedha, this is the injunction of the lord of creation.

O king of kings, it has been said by the wise men that he who goes to the place where the Ganges has joined the sea, one obtains ten times the merit of Ashvamedha sacrifice.

O king, going to the opposite bank of the Ganges and living there for three nights, one is cleansed of all his sins.

Then one should go to Vaitarini, which destroys all sins. Going then to the Tirtha, called Viraja, one shines like the moon.

Sanctifying his own race, he is cleansed of all his sins. Receiving the fruits of giving away one thousand kine, a man sanctifies his race.

Living with purity at the confluence of the Shona and the Jyotirathi and offering oblations to the Pitris and the celestials, one obtains the fruits of Agnishtoma sacrifice,

O descendant of Kuru, bathing in Vanshagulma which is the source of the Shona and the Narmada one obtains the fruits of Ashvamedha sacrifice.

O ruler of men, going to the Tirtha, called Rishabha in Kosala and fasting there for three nights, a man obtains the fruits of Vajapeya sacrifice. He obtains the fruits of giving away one thousand kine and saves his race.

Going to Kosala and bathing in the Tirtha called Kala. One obtains without doubt the fruits of giving away eleven bulls. Bathing at Pushpavati and fasting there for three nights, a man, receiving the fruits of giving away one thousand kine, sanctifies his race.

O best of the Bharata race, then bathing in the Tirtha called Badarika, one obtains long life and goes to the celestials region.

Going then to Champa and offering oblations in Bhagirathi and going to Danda Tirtha, one obtains the fruits of giving away one thousand kine.

Then one should go to the sacred Lapetika graced by the presence of the virtuous. One obtains the fruits of Vajapeya sacrifice and becomes adored by the celestials.

Then going to Mahendra, frequented by the son of Jamadagni and bathing at the Rama Tirtha, a man obtains the fruits of Ashvamedha sacrifice.

O descendant of Kuru, there is Matanga's Tirtha called Kedara, bathing there one obtains the fruits of giving away one thousand kine.

Going to the mountain, called Sri, one should bathe in the river. Worshipping Vrishadhvaja, a (Shiva) one obtains the fruits of Ashvamedha sacrifice.

The greatly effulgent Mahadeva lives with his wife on the Sri mountain. There dwell also with great pleasure Brahma and the celestials. Then bathing in the Devahrada with purity and subdued mind, one obtains the fruits of Ashvamedha and attains to the highest state. Going to the Rishabha mountain in Pandya adored by the celestials, one obtains the fruits of Vajapeya (sacrifice) and rejoices in heaven.

Then one should go to Kaveri, surrounded by the Apsaras. O king, bathing there a man obtains the fruits of giving away one thousand kine.

Then one should bathe in the Tirtha called Kanya on the sea coast. O king of kings, bathing there one is cleansed of all his sins.

The going to Gokama, celebrated all over the three worlds and, O king of kings, which is situated in the midst of the ocean and is reverenced by all the worlds. Where Brahma and other celestials, the ascetic Rishis, the Bhutas, the Yakshas, the Kinnaras, the great Nagas, the Siddhas, the Charanas, the Gandharvas, the men, the snakes, the rivers, the seas and the hills, worship the lord of Uma.

Worshipping there Ishana and fasting for three nights, a man obtains the fruits of Ashvamedha sacrifice and attains to the state of Ganapatya.

Living there for twelve nights a man becomes purified in his soul. Then one should go to the region of Gayatri adored by all the three worlds.

Living there for three nights, one obtains the fruits of giving away one thousand kine. O ruler of men, a strange phenomenon as regards Brahmanas is seen there.

O king, if a Brahmana whether born of a Brahmana woman or of a woman of any other caste, recites Gayitri there, his recitation becomes rhythmical and musical.

A man who is not a Brahmana cannot properly recite it at all. Going then to the inaccessible tank of the Brahmana Rishi Samvarta, one obtains personal beauty and great prosperity.

Then going to Vena one should offer oblations to the Pitris and the celestials. (By doing this) a man obtains a car drawn by peacocks and cranes.

Then going to the Godavari, always frequented by the Siddhas. One obtains the fruits of a cow-sacrifice and goes to the excellent region of Vasuki. Bathing at the confluence of Vena one obtains the fruits of Vajapeya sacrifice.

Bathing at the confluence of Varada one obtains the fruits of giving away one thousand kine. Going to Brahmasthana and living there for three nights a man. Obtains the fruits of giving away one thousand kine and goes to the celestials region.

Going to Kushaplavana with concentrated mind and with Brahmacharya life. And fasting there for three nights and bathing there, one obtain the fruits of Ashvamedha sacrifice.

Then bathing in the charming Devahrada supplied with water by Krishna Vena. And also bathing in the Jatismarahrada, a man obtains the recollection of his former births.

Here the king of the celestials performed one hundred sacrifices and went to heaven. O descendant of Bharata, one obtains the fruits of Agnishtoma by simply going here. Bathing in the Sarvadevahrada, one obtains the fruits of giving away one thousand kine.

Then going to that best of water, that lake, called Payoshni and worshipping the Pitris and the celestials, one obtains the fruits of giving away one thousand kine.

O descendant of Bharata, O king going to the sacred Dandakas forest, one should bathe there. One obtains the fruits of giving away (in charity) as soon as one bathes there.

Going to the hermitage called Sharbhanga of the high-souled Shukra, a man never meets with any calamity and sanctities his race.

Then one should go to Surparka frequented by the son of Jamadagni. Then bathing in that Rama-Tirtha a man obtains the fruits of giving away much gold.

Bathing in the Sapta Godavari with regulated diet and subdued soul, one obtains great virtue and goes to the celestials region.

Then going to the Devapatha with regulated diet and subdued soul, a man obtains the merit that is the fruit of Deva sacrifice.

Going to Tungakaranya with passions under control and with Brahmacharya life, where in the days of yore, Rishi Sarasvta taught the Vedas to the ascetics.

There when the Vedas were lost, the son of Rishi Angirasa, sitting comfortably on the upper garments of the Rishis.

Pronounced distinctly and with emphasis the word Om. At this, the ascetics again recollected all that they had learnt before.

There the Rishis, the Devas, Varuna, Agni, Prajapati, Hari, Narayana and also Mahadeva.

And the exalted and the greatly effulgent Grandsire, with the celestials appointed the greatly effulgent Bhrigu to perform their sacrifice.

Gratifying Agni with libations of ghee poured according to the ordinance, the high-souled Bhrigu once more performed the Agnidhyana sacrifice for all those Rishis. After which both they and the celestials went away to their respective homes one after another. O foremost of kings, he who enters the forest of Tungaka, whether male or female, is cleansed of all his sins.

O hero, there in that Tirtha one should live for a month with regulated diet and subdued soul.

Going then to Medhavika, one should offer oblations to the Pitris and the celestials. By doing this, one obtains the fruits of Agnishtoma (sacrifices) and also obtains memory and intellect.

There in that Tirtha is the celebrated mountain called Kalanjara. Bathing in the celestials lake there, one obtains the fruits of giving away one thousand kine.

O king, he who after a bath offers there oblations to the Pitris and the celestials is without doubt adored in heaven.

O king, going then to the river Mandakini which destroys sins and which is on that best of mountain called Chitrakuta, he who bathes there and worships the Pitris and the celestials obtains the fruits of Ashvamedha and attains to the best state.

O virtuous man, one should then go to the excellent Bhartristhana where, O king, heaven's generalissimo always lives.

O best of kings, only going there one obtains success. Bathing in the Koti Tirtha, a man obtains the fruits of giving away one thousand kine.

After walking round it a man should then to go Jyeshtasthana. Seeing Mahadeva there, one looks like the moon.

O great king, ever steady in war O best of the Bharata race, O Yudhishthira, there is a celebrated well, in which four seas exist.

O king of kings, bathing there and worshipping the Pitris and the celestials with subdued soul, one being purified, obtains the highest state.

O king of kings, one should then go to the great Sringapur where, O great king, Dasharatha's son Rama formerly crossed (the Ganges).

O mighty-armed hero, bathing in that Tirtha one is cleansed of his sins. Bathing in the Ganges with concentrated mind and with Brahmacharya life. One is cleansed of all his sins and obtains the fruits of Vajapeya sacrifice.

Then one should go to Munjavata, the region of the intelligent deity (Shiva). O descendant of Bharata, seeing there Mahadeva and worshipping him and also walking round it, one attains to the state of Ganapatya. Bathing in that Tirtha in the Janhavi, one is cleansed of all his sins.

Then, O king of kings, one should go to Prayaga which is highly praised by the Rishis. Here live Brahma and other celestials, the quarters with their presiding deities, the Lokapalas, the Saddhyas, the Pitris adored by the world, the great Rishis, Sanatkumar and others, the stainless Brahmarshis, Angiras and others, the Nagas, the Supamas, the Siddhas, the snakes, the rivers, the seas, the Gandharvas, the Apsaras and the exalted Hari with the lord of creatures (Brahma) in front. There are three fiery caverns between which Janhavi, the foremost of Tirthas, rolls rapidly onward. The daughter of Tapana, celebrated all over the three worlds, the world purifying Yamuna unites here with the Ganges. The country between the Ganges and the Yamuna is considered as the Jaghana of the earth.

And Prayaga is known as the foremost point of that region. Prayaga, Sapratishanta, Kamvala, Asvatari and the Tirtha Bhogavati are the sacrificial altars of Prajapati (Brahma). O hero steady in war, the Vedas and the sacrifices in their embodied forms and also ascetic Rishis adore here Prajapati (Brahma). Here the celestials and the rulers of kingdoms perform their sacrifices. O descendant of Bharata, O lord, therefore Prayaga is the most sacred of all the Tirthas, in fact it is the foremost of all the Tirthas in the three worlds. Going to that Tirtha and singing its name and taking a little earth from it, one is cleansed of all his sins.

He who bathes in this celebrated confluence obtains all the merits of Ashvamedha and Rajasuya (sacrifices).

O descendant of Bharata, this sacrificial place is worshipped by the celestials themselves. If a man gives away here only a little, it increases thousand-fold.

O child, let not the texts of the Veda or the opinions of men dissuade your mind from the desire of dying at Prayaga.

O descendant of Kuru, the wise men say that six hundred millions and ten thousand Tirthas exist at Prayaga. Bathing in the confluence of the Ganges and the Yamuna, one obtains the merit of the four kinds of knowledge and the merits also of those that are truthful.

There is an excellent Tirtha of Vasuki, called Bhogavati. He who bathes in it obtains the fruits of Ashvamedha.

O descendant of Kuru, there in the Ganges is a Tirtha, celebrated all over the three worlds, called Hansaprapatana which gives one the fruits often sacrifices.

Wherever a man bathes in the Ganges he obtains the fruits of going to Kurukshetra, except the place named Kanakhala while the merit attaching to Prayaga is the greatest.

Having committed one hundred sins he who bathes in the Ganges has all his sins burnt off by the waters (of the Ganges) as fuel is consumed by fire. It has been said that in the Satya Yuga all the Tirthas were sacred. In the Treta Pushkara alone was sacred. In the Dvapara Kurukshetra was sacred. In the Kaliyuga the Ganges alone is sacred. In Pushkara, one should practices asceticism, in Mahalaya one should give away (in charity); in the Malaya (mountains) one should ascend the funeral pyre, in Bhrigutunga, one should give up his body by fasting.

Bathing in Pushkara in Kurukshetra and in the Ganges and in the confluence (of the Ganges and the Yamuna), on saves ten generations of his race upwards and downwards.

He who recites the name (of the Ganges) is purified. He who beholds her obtains prosperity. He who bathes in her and drinks her water saves seven generations of his race upwards and downwards.

O king, so long a man's bones lie in the waters of the Ganges, so long that man is adored in the celestials region,

As is the man who earns virtues by visiting the Tirthas and by drinking their sacred water and thus by earning virtue adored in the celestials region.

There is no Tirtha like the Ganges, there is no god like Keshava (Krishna), there is none superior to Brahmanas thus said the Grandsire (Brahma).

O great king, where there is the Ganges and the place on the banks of the Ganges, is the wood fit for asceticism. The region through which the Ganges flows is a favourite hermitage.

This truth (about Tirthas) should be recited to the ears of only Brahmanas, of the pious men, one's of own sons, friends, disciples and dependants.

It (this narrative of Tirthas) is unrivalled, it is blessed, it is holy and it leads men to heaven, it is holy, entertaining, sanctifying and it is productive of high merit.

It is a mystery of the great Rishis, it cleanses all sins. By reciting this holy history in the midst of Brahmanas, one goes to heaven.

It is auspicious, heaven-giving, sacred, it is ever blessed and it destroys one's enemies. This narrative of Tirtha is the foremost of all narratives and it increases one's intellect.

(By reciting it) the sonless obtain sons, the poor obtain wealth, the king conquers the world and the Vaisyas obtain affluence.

The Shudra obtains all his desires and the Brahmana crosses the ocean (of world). The man who daily hears it with purity. Becomes able to remember the incidents of his former births and rejoices in heaven. Some of the Tirthas that have been narrated here are accessible and some inaccessible.

But he who is eagerly desirous to see them should go to them even in his mind (with the help of imagination). The Vasus, the Sadhyas, the Adityas, the Marutas, the Ashvins.

And the Rishis equal to the celestials all bathed in them by performing good deeds. O descendant of Kuru, O vow observing hero, you too, acting according to the rites.

Should with subdued senses, visit these Tirthas by increasing your virtue. The man of honesty and those who understand the Shastras are able to visit these Tirthas by reason of their purified soul, by their belief in Godhead and by their study of the Vedas. He who does not observe vows, whose soul is not under control, who is impure, who is a thief and who is crooked-minded cannot bathe in these Tirthas. O descendant of Kuru, you are ever observant of virtue and you are of pure character.

O king, you have always gratified by your virtue your father, your grandfather, your great grandfather and also the celestials with Grandsire (Brahma) at their head and also the Rishis, O virtuous man, O Vasava-like hero, O Bhishma, you will attain to the region of the Vasus and you will acquire eternal fame on earth.

Narada said:
Having thus spoken with cheerfulness and bidding farewell to him (Bhishma) the exalted Rishi Pulastya with his mind well pleased, disappeared then and there.

O foremost of the Kurus, Bhishma also who well understood the true import of the Shastras travelled over the world at the command of Pulastya.

O greatly exalted one, he (Bhishma) ended here (at Prayaga) his highly meritorious visits to the Tirthas which are ever capable of destroying all sins.

He who travels over the earth according to these rules obtains the great fruits of one hundred horse-sacrifices and finally obtains salvation.

O son of Pritha, you will get eight times superior merit to those that the foremost of the Kurus, Bhima formerly obtained.

O descendant of Bharata, as you will take all these Rishis to those Tirthas, your merit will be eight times greater. The Tirthas are infested with Rakshashas. O descendant of Kuru, none else except you can go there.

He who recites this narrative of all the Tirthas told by the celestials Rishi (Pulastya) by rising early in the morning is cleansed of all his sins.

There always dwell those foremost of Rishis, Valmiki and Kashyapa, Atrya, Kundayatra Vishvamitra, Gautama, Asita, Devala, Markandeya, Galava, Bharadvaja, Vasishtha, Uddalaka, Shaunaka with his son, that best of ascetics Vyasa, that foremost of Rishis Durvasa, the greatly ascetic Jabali, these foremost of Rishis are all waiting for of you. O great king, by visiting the Tirthas meet them.

O great king, a greatly effulgent Rishi named Lomasha will come to you. Go with him (to the Tirthas).

You can go with me O virtuous man, to visit some of the Tirthas. You will by this obtain great fame as did king Mahavisha,

As did virtuous minded Yayati, as did king Pururava. O foremost of kings, you too will blaze forth with your own virtue; as did king Bhagiratha as did the celebrated Rama, so would you shine among kings like the Sun.

As were Manu, Ikshvaku the greatly famous Puru and Vena so, O great king, would you become celebrated and as in the days of yore, the slayer of Vitra, the king of the celestials after, having burnt his enemies and having his mind freed from all anxieties ruled over the three worlds, so will you destroying your enemies rule over your subjects. O lotus-eyed hero, having conquered the earth according to the custom of your own order (Kshatriya), you will acquire renown by your own virtue as did Krittaviryarjuna.

Vaishampayana said:
Having thus comforted the king, O great king, the exalted Rishi Narada, bidding firewell disappeared then and there.

And the virtuous-minded Yudhishthira also, reflecting on the subject, recited before the Rishis the merits that are derived from visiting the Tirthas.

Vaishampayana said:
Having ascertained the opinion of his brothers and that of the intelligent Narada, Yudhishthira thus spoke to the grandfather like Dhaumya.

Yudhishthira said:
I have sent away for the acquisition of weapons, that foremost of men, that irresistibly powerful and the mighty-armed Vishnu (Arjuna) of immeasurable intelligence.

O ascetic, that hero (Arjuna) is devoted to me; he is able, he is well-skilled in weapons, he is like the lord Vasudeva (Krishna) himself.

O Brahmana, I know them both, Krishna and Arjuna, those greatly powerful destroyers of enemies as much as the mighty Vyasa knows them.

I know Vasudeva (Krishna) and Dhananjaya (Arjuna) to be none else than Vishnu himself of six attributes. Narada also knows them to be such, for he has always spoken so to me.

I also know them to be Rishis Nara and Narayana. Knowing him to be able, I have sent Arjuna away. He is not inferior to Indra and he is fully competent; I have sent him, that son of god (Arjuna) to see the king of the celestials and obtain weapons from him. Bhishma and Drona are mighty car-warriors; Kripa and the son of Drona are invincible. These great car-warriors have been installed by the son of Dhritarashtra (Duryodhana) in the command of his army.

All of them are learned in the Vedas, all are heroic, all possess the knowledge of every weapon. Those greatly powerful heroes always eagerly desire to fight with Arjuna. Karna, the son of Suta, that great car-warrior, is well skilled in the celestials weapons.

In respect of the impetus of his weapons, he possesses the strength of Vayu. He being a flame of fire, his arrows are its tongue. The dust (of the battle field) is its smoke and the slaps of his left hand cased in leather are the crackling of that flame. Urged by the son of Dhritarashtra, as the fire, urged by the wind, Karna, fix like the all consuming fire at the end of Yuga, sent forth by the destroyer death himself, will certainly consume my troops like straw.

Only that mass of clouds, namely Arjuna assisted by Krishna, who is like the powerful wind, his celestials weapons representing fearful lightning (in that cloud) his white steeds representing white cranes flying underneath (those clouds) his unbearable Gandiva representing the rainbow, (that Arjuna only) is capable of extinguishing that blazing flame, namely Karna, by means of the shower of his arrows shot with unflagging steadiness. That conqueror of hostile heroes, Vibhatsu (Arjuna) will certainly succeed in obtaining all the celestials weapons with their fullness and life from Indra.

In my opinion he alone is equal to them all; it is impossible otherwise to vanquish in battle all those foes who have all attained great success in all those purposes.

We the Pandavas shall all see that chastiser of foes (Arjuna) fully equipped with celestials weapons, for Vibhatsu (Arjuna) when undertaking a task never droops down under its weight.

In the absence of that hero, that foremost of men, we shall never have peace of mind with Krishna (Draupadi) in this forest of Kamyaka.

Therefore, you, (O Rishis), speak of some other forest which is sacred and delightful and which abounds in fruits and food and which is inhabited by men of pious deeds,

And where we may pass some time waiting for the heroic and invincible Arjuna, as Chataka (bird) expects rain from the gathering clouds.

Tell us of various hermitages, lakes, rivers and beautiful mountains which are open to the twice-born. O Brahmana, in the absence of Arjuna, I do not like to live in this forest of Kamyaka We shall go somewhere else.

Vaishampayana said:
Seeing all the Pandavas afflicted with anxiety and depressed in spirits, Dhaumya who was like Brihaspati himself, thus comforted them and spoke to them.

Dhaumya said:
O best of the Bharata race, O sinless one, listen to me as I mention some of the sacred hermitages, regions and Tirthas and mountains that are approved of by the Brahmanas.

O king, O ruler of men, hearing which you with Draupadi and your brothers will be freed from all grief.

O son of Pandu, only hearing of them you will acquire great merit. But going to them, O foremost of men, you will get merit hundred times greater.

O king, O Yudhishthira, I shall first speak of the charming eastern country ever frequented by the royal Rishis, as far as I recollect.

O descendant of Bharata, in that country there is a Tirtha ever frequented by the celestials Rishis called Naimisha. In that Tirtha there are several separate Tirthas sacred to the celestials.

Here flows the charming and sacred Gomati, ever adored by the celestials Rishis; here is the sacrificial ground of the celestials and the sacrificial stake of Vivasvata (sun).

Here there is also that foremost of hills, the sacred Gaya, adored by the celestials Rishis, where there is the auspicious lake of Brahma, frequented by the celestials.

O foremost of men, it is for this reason the ancients say that men should desire for many sons, so that one (son) at least among them may go to Gaya. May perform the horse-sacrifice and may give away a Nila bull and thus deliver ten generations of his race upwards and downwards.

O king, there is a great river and there is also Gayashira and there is a banian tree called by the Brahmanas eternal.

O lord, food offered here to the Pitris becomes everlasting. There flows the great river of sacred water called by the name of Falgu. O best of Bharata race, there is also in this place the Kaushika abounding in various fruits and roots where the great ascetic Vishvamitra attained to Brahmanhood.

Here there is the river, the sacred Ganges; on the banks of Bhagirathi were performed many sacrifices with large Dakshinas (gift).

O descendant of Kuru, they say that in the country of Panchala, there is a forest, called Utpala, in which the descendant of Kaushika, Vishvamitra with his son performed his sacrifices.

And where seeing the relics of Vishvamitra's superhuman power, Rama, the son of Jamadagni, recited the praises of his ancestor.

At Kanyakubja, the descendant of Kaushika (Vishvamitra) drank the Soma with Indra. Then abandoning Kshatriya order, he said "I am a Brahmana."

O hero, there is the sacred confluence of the Ganges and the Yamuna celebrated all over the world. Sacred and sin destroying it is ever adored by the holy Rishis.

O best of the Bharata race, in this place, the soul of creatures, the Grandsire (Brahma) formerly performed his sacrifices. It is hence called Prayaga.

O king of kings, O ruler, there is that foremost of hermitages of Agastya and also the forest called Tapasa graced by the presence of ascetics.

There is also Hiranyabindu on the great Kalanjara mountain and also that foremost of hills Agastya which is charming sacred and auspicious.

O descendant of Kuru, there is also the hill called Mahendra, sacred to the high-souled descendant of Bhrigu (Rama), where in the days of yore the Grandsire (Brahma) performed his sacrifices.

O king, O Yudhishthira, in this place the Bhagirathi enters a lake, where there is also the sacred river known by the name of Brahmashala. The very sight of which produces great virtue and the banks of which are inhabited by men whose sins are destroyed.

There is also the sacred, auspicious, celebrated, great and excellent hermitage of the high-souled Matanga, called Kedara. There is also the charming Kundoda mountain which abounds in many fruits, roots and water, where the king of the Nishadas (Nala) had satisfied his thirst and rested for a while.

In this place is also the charming Devavana, grand with the presence of ascetics. In this place also are rivers Bahuda and Nanda on the top of the mountains.

O great king, I have described to you all the Tirthas, the rivers, the mountains and sacred spots, that are to be seen in the eastern country. Now hear of the sacred Tirthas, rivers, mountains and holy spots in the other three quarters.

Dhaumya said:
O descendant of Bharata, I shall describe to you in detail according to my knowledge the sacred Tirthas of the south. Listen to them.

In this quarter lies the sacred and auspicious river Godavari which is full of much water, which abounds in groves and which is frequented by the ascetics.

In this place also are the rivers Vena and Bhimarathi, both capable of destroying sin and fear, both abounding in birds and deer and are graced with the abodes of ascetics.

O best of the Bharata race, in this region, is also the Tirtha of the royal ascetic, called Nriga, namely the river Payashini which is charming and which is full of water and which is frequented by Brahmanas.

In this place the greatly illustrious and mighty Yogi, Markandeya sang the praises of the king Nriga and of his family. We have heard of the sacrificing king Nriga; we have heard also that which really took place when he was performing a sacrifice in the excellent Tirtha called Varaha on the Payoshini. In that sacrifice Indra became intoxicated with Soma and the Brahmanas with the gifts which they received. The water of the Payaoshini, taken up (in vessel) or flowing along the ground or conveyed by the wind, can cleanse a person from whatever sins he may commit till the day of his death.

Higher than heaven itself, created and bestowed by the trident wielding deity (Shiva) there in that pure Tirtha, seeing the image of the deity one goes to the region of Shiva.

Placing on the one scale Ganga and all the other rivers with their waters and on the other, the Payoshini, the latter in my opinion would be superior in point of merit to all the Tirthas put together.

O best of the Bharata race, on the mountain, called Varuna Srotasa is the sacred and auspicious forest of Mathara abounding in fruits and roots and containing a sacrificial stake.

It is said that in the region north of it (Payoshini) and near the sacred hermitage of Kanva are many forests inhabited by the ascetics.

O child, O descendant of Bharata, in the charming Tirtha called Shurparaka, are the two sacrificial platforms of the high-souled son of Jamadagni called Pashana and Punashchandra.

O son of Kunti, in this place, is the Tirtha called Ashoka abounding in many hermitages. O Yudhishthira, in the Pandya country are the Tirthas called Agastya and Varuna. O foremost of men, O son of Kunti, among the Pandyas, there is the Tirtha called Kumari. Hear, I shall now describe Tamraparna.

In this hermitage, the celestials had undergone penances with the desire of obtaining salvation. In this region is also Gokama celebrated over the three worlds.

O child, it is full of cool water, it is auspicious, sacred and capable of giving great merit. That lake is inaccessible to men of unpurified souls.

Near to that Tirtha is the sacred hermitage of Agastya's disciple, the mountain Devasama which abounds in trees and grass and fruits and roots.

There is also the Vaidurya mountain which is delightful and which abounds in gems and which is capable of bestowing great merit. There (on that mountain) is the hermitage of Agastya abounding in fruits, roots and water.

O ruler of men, I shall now describe the sacred spots and hermitages, rivers and lakes, situated in the Saurashtra country.

O Yudhishthira, the Brahmanas say that on the sea-coast is the Chamasodbhedana and also Prabhasa, the Tirtha which is adored by the celestials.

There is also the Tirtha called Pindarka, frequented by ascetics and capable of producing great merit. In this region is the great mountain Ujjyayanta which produces great success.

O Yudhishthira, the celestials Rishi Narada of great intelligence has recited an ancient sloka about it. Listen to it.

He who performs austerities on the sacred hill, Ujjyayanta in Saurashtra, abounding in birds and beasts, is adored in the celestials region.

There is also Daravati which produces great merit and in which lives the slayer of Madhu who is the ancient one in embodied form and who is eternal virtue.

The Brahmanas, learned in the Vedas and persons versed in the philosophy of the soul say that the illustrious Krishna is eternal virtue.

Govinda is said to be the pure of all pure things, the righteous of the righteous and the auspicious of the auspicious. In all the three worlds, the lotus-eyed god of gods is eternal. He is the pure soul; he is the supreme Brahma and he is the lord of all. That slayer of Madhu of inconceivable soul lives there.

Dhaumya said:
I shall (now) describe to you those sacred spots capable of producing merit that lie on the west, in the country of the Anartas.

O descendant of Bharata, there flows in a westward course the sacred river Narmada, graced by Priyangu and adorned with mango trees and engar-landed by cranes.

All the Tirthas, sacred spots, rivers, forests and those best of the mountains that are in the three worlds, all the celestials with the Grandsire, with the Siddhas, the Rishis and the Charanas. O foremost of Kurus, O descendant of Bharata, always come to bathe in the sacred waters of the Narmada.

It has been heard by us that the sacred hermitage of Rishi Vishvasrava stood there and there the lord of wealth, Kubera, having man as his vehicle, was born.

There is also that foremost of hills, the sacred and auspicious Vaidurya mountain, which is always abounding in trees that are green and that are always adorned with flowers and fruits.

O ruler of men, O great king, on the top of the mountain there is a sacred lake adorned with full blossomed lotuses and frequented by the celestials and the Gandharvas.

O great king, many wonders are to be seen on that sacred mountain which is like heaven itself and which is visited by the celestials Rishis.

O king, O conqueror of hostile cities, there is the sacred river called Vishvamitra belonging to the royal sage of that name and which abounds in many sacred Tirthas. It was on the banks of this river, the son of Nahusha, Yayati, fell (from heaven) among the pious and obtained again the celestials region of the virtuous.

There is also the sacred lake known by the name of Punya, the mountain called Mainaka and that other mountain called Asita abounding in fruits and roots.

O Yudhishthira, O son of Pandu, there is also the sacred hermitage of Kakshasena and also the hermitage of Chyavana known every where.

O lord, here men obtain success in their asceticism with less austerities. O great king, here also is Jambumarga, the hermitage of Rishis of subdued soul. O foremost of self-controlled men, the hermitage is frequented by birds and deer.

O king, there is the very sacred and ascetic surrounded, Ketumela, Medhaya also Gangadvara and the celebrated forest of Saindhava, frequented by the Brahmanas.

Then there is the sacred lake of the Grandsire, known by the name of Pushkara, the favourite hermitage of Valkhilyas, the Siddhas and the Rishis.

O foremost of Kurus, O best of all virtuous men, moved by the desire to get its shelter, the lord of creatures recited this verse at Pushkara.

"If a pure souled man wishes to go to the Pushkara even in his imagination, he is cleansed of all his sins and he rejoices in heaven.

Dhaumya said:
O foremost of men, I shall (now) describe those Tirthas and sacred spots that lie in the northern country. O lord, hear of them with all attention. O hero, hearing this narrative one obtains reverence which does him much good.

O son of Pandu, here flows the greatly sacred Sarasvati abounding in Tirthas and banks, easy of ascent. Here also flows the ocean going and impetuous Yamuna.

And here is also the very sacred and auspicious Tirtha called Plakshavatarana where the Brahmanas after performing the Sarasvati sacrifice made their ablutions.

O sinless one, O descendant of Bharata, here is also the celebrated celestials and auspicious Tirtha called Agnisshira, where Sahadeva performed a sacrifice by measuring out the ground by a throw of Shamya.

O Yudhishthira, it is for this reason Indra sang the praises (of Sahadeva) in a verse which is still current in the world and sung by the Brahmanas.

O foremost of the Kurus, on the Yamuna, Agni was worshipped by Sahadeva when Dakshinas (gifts) in hundreds and thousands were made.

Here the greatly illustrious king, the emperor Bharata performed thirty five horse-sacrifices.

O child, we have heard that Sharabhanga who in the days of yore used to gratify much the Brahmanas, had his sacred and celebrated hermitage here.

O son of Pritha, O great king, here is also the river Sarasvati which is ever worshipped by the pious and (on the bank of which) the Balkhilayas performed sacrifices in the days of yore.

O Yudhishthira, O foremost of men, here is also the highly sacred and greatly famous Drishadvati. Here are Nyagrodhya, Panchalya, Punya, Dalbhayaghosa and Dalbhya which are the sacred hermitage on earth of the illustrious Anantasas of excellent vows and great energy and which are all celebrated over the three worlds.

O ruler of men, here also the celebrated Etavarna and Avavarna.

Learned in the Vedas, versed in the Vedic lore and proficient in Vedic rites, O best of the Bharata race, performed many sacred and best sacrifices.

Here is also Vishakhayupa to which in the days of yore came the celestials with Indra and Varuna and practised asceticism; and thus it became so sacred.

Here also is the sacred and charming Palasaka where the greatly exalted, the highly illustrious great Rishi lord Jamadagni performed sacrifices,

Here all the chief rivers in their embodied forms, taking their respective waters, stood round that foremost of Rishis.

O great king, O hero, here also Vibhavasu (fire) himself, going there and seeing that high-souled Rishis’ initiation, recited the following sloka.

"When the illustrious Jamadagni was worshipping the celestials, the rivers, coming to the Brahmanas, offered them honey."

O Yudhishthira, the spot where the Ganga rushes onward clearing that foremost of mountains (the Himalayas) frequented by the Gandharvas, the Yakshas, the Rakshasas, the Apsaras and inhabited by the Kiratas and the Kinnaras is called Gangadvara. O king this spot frequented by the celestials Rishis is considered very sacred.

O descendant of Kuru, by Sanatkumar, as also the sacred Kankhala. Here is also the mountain called Puru on which was born Pururava,

And where Bhrigu practised his austerities. O king that hermitage has thus become known by the name of mountain Bhrigutunga.

O best of Bharata race, here is the sacred and extensive Badari, celebrated all over the worlds, which is the highly holy hermitage of him who is the Present, the Past and the Future, who is called Narayana, the lord Vishnu, who is eternal and who is the foremost of Purushas.

O king, near Badari the cool waters of Ganga were formerly hot and her banks were over-spread with sands of gold.

Here the greatly exalted and highly effulgent Rishis and the celestials come daily to worship the deity, the lord Vishnu. The whole universe, with all its Tirthas and sacred places is there where dwells the deity Narayana, the eternal Supreme soul.

He is virtue, he is the supreme Brahma, he is the Tirtha, he is the ascetic retreat, he is the first, he is the foremost of gods, he is the great lord of all creatures.

He is the great creator, he is the highest state. By knowing him, learned men versed in the Shastras never meet with grief. The celestials Rishis, the Siddhas, may all the ascetics live ther.

Where the primeval deity, that Supreme Yogi, the slayer of Madhu lives. O king, let not any doubt come to your mind about the sacred-ness of that place. O ruler of earth, these are the sacred spots on earth and the Tirthas that I have mentioned to you. O foremost of men, they are all frequented by the Vasus, the Sadhyas, the Adityas, the Marutas, the Ashvins and the high-souled. Celestiaiss like Rishis. O son of Kunti, visit all these (Tirthas) with the Brahmanas and with your greatly exalted brothers and thus be relieved from all anxiety.

Vaishampayana said:
O descendant of Kuru, when Dhaumya was thus talking, at that very time the greatly effulgent Rishi Lomasha came here. Thereupon the eldest Pandava, the king (Yudhishthira) with his followers and other Brahmanas sat round that greatly exalted one (Lomasha), as Shakra (Indra) is surrounded by the celestials.

Having duly adored him, the son of Dharma Yudhishthira asked the reason of his arrival and the object of his wandering.

Having been asked by the son of Pandu, the high-minded (Rishi), being well pleased, spoke in sweet words and delighted the Pandavas.

Lomasha said:
O son of Kunti, travelling over all the worlds at pleasure I went to the abode of Sakra (Indra) and there I saw the king of the celestials.

I saw your brother also, the heroic Savyasachi (Arjuna) sitting on the half of Shakra's seat and I became very much astonished,

On seeing Partha sitting in that way. O foremost of men, then the chief of the celestials said to me, "Go to the sons of Pandu."

At the request of Indra and the high-souled Partha. I have speedily come here to see you with your younger brothers.

O child, O descendant of Pandu, O king, I shall tell you something which will give you great pleasure. Listen to it with Krishna (Draupadi) and with the Rishis that are with you. O lord, O best of the Bharata race, Partha has obtained from Rudra that matchless weapon for which you had sent that mighty armed hero to the celestials region.

That fearful weapon, known by the name of Brahmashira which rose after the Ambrosia (in the churning of the ocean) and which Rudra obtained after great asceticism, has been obtained by Savyasachi (Arjuna).

Together with the Mantras for hurling and withdrawing it and also the rites of expiation and revival. O Yudhishthira, the weapon Vajra, Dandas and other weapons,

O descendant of Kuru, have been obtained by the immeasurably powerful Partha from Yama, Kubera, Varuna and Indra.

He has learnt from Vishvavasu's son both vocal and instrumental music and also singing and also the reciting of the Sama (Veda) as thoroughly as they should be learnt.

Having thus acquired all weapons and learnt the Gandharva Veda (knowledge) your third brother Vivatsu (Arjuna) lives happily in (heaven).

O Yudhishthira, I shall now tell you what the chief of the celestials spoke to me. Listen to me.

(He said), "You will certainly go to the world of men. O foremost of men, tell Yudhishthira my these words.

Your brother will soon came back to you after having obtained all weapons and after having accomplished a great deed for the celestials which is incapable of being done by them.

Devote yourself with your brothers to asceticism; there is nothing superior to asceticism and asceticism produces great results.

O best of the Bharata race, I know very well that Karna possesses great ardour, energy, strength and prowess.

He is matchless in great battle, highly learned in the science of war, a great wielder of bow, a hero clad in the best of armour and skilled in the best of weapons.

That exalted son of Aditya resembles the son of Maheshvara himself. I know also very well and naturally great prowess of the broad-shouldered Arjuna.

In battle Karna is not equal even to a sixteenth part of Partha (Arjuna). The fear that you bear in your mind from Karna, O chastiser of foes.

Will be dispelled when Savyasachi (Arjuna) would come here from heaven. O Hero and as regards your desire to go to visit the Tirthas, the great Rishi Lomasha will no doubt speak to you.

O descendant of Bharata, whatever that Brahmana Rishi would speak about the fruits of asceticism and Tirthas, should be accepted by you with all respect and never otherwise.

Lomasha said:
O Yudhishthira, listen to now what Dhananjaya (Arjuna) has said. He said, "Make my brother Yudhishthira to practice excellent religion. O ascetic, you know the highest religion, ascetic austerities and the eternal religion of prosperous kings.

You know the great means by which men are purified. Therefore, persuade the Pandavas to acquire the virtue which is obtained by visiting Tirthas.

Do that with all your heart by which that king Yudhishthira may visit all the Tirthas and give away (in charity). Arjuna said this to me.

(He said), "Let him go to all the Tirthas protected by you. You should protect him from the Rakshasas in inaccessible and rugged places.

O foremost of Brahmanas, as Dadhichi has protected the chief of the celestials and as Angiras has protected the sun, so do you protect the sons of Kunti from the Rakshasas.

The way is beset with many Rakshasas, huge as mountains. If protected by you, they will not be able to approach the sons of Kunti.

At the request of Indra and also being appointed by Arjuna, I shall travel with you protecting you from all dangers.

O descendant of Kuru, I have seen the Tirthas twice before. I shall for the third time see them with you.

O great king Yudhishthira, Manu and other Rishis of virtuous deeds had visited the Tirthas, for a visit to them dispels all fears.

O descendant of Kuru, men, who are crooked-minded, who have not souls under control, who are illiterate and who are sinful, do not bathe in Tirthas.

But your mind is always fixed on virtue; you are versed in the precepts of religion and you are truthful, you will surely be freed from all fears.

O son of Pandu and O Yudhishthira, you are like the king Bhagiratha or king Gaya or Yayati or any one else like them.

Yudhishthira said:
I am so overwhelmed with joy that I cannot find words to answer you. Who can be more fortunate than he who is remembered by the king of the celestials?

Who can be more fortunate than he who has you for his company, who has Dhananjaya (Arjuna) as his brother, nay who is remembered by Vasava (Indra) himself.

What your exalted self has said to me as regards seeing the Tirthas I have already made up my mind (to do it) at the words of Dhaumya.

O Brahmana, I shall start to visit the Tirthas at whatever hour you are pleased to appoint. This is my firm resolve.

Vaishampayana said:
Lomasha then thus spoke to the Pandava (Yudhishthira) who had made up his mind, "O great king, be light (as regards your retinue), for if you be thus light, you will be able to go more easily.

Yudhishthira said:
Let the mendicants, Brahmanas and Yogis who are incapable of bearing hunger and thirst, the fatigues of travel and toil and also the severity of winter desist (from following me).

Let those Brahmanas also that live on sweet meats, that desire cooked food and the food that is sucked or drunk and meat desist (from following me).

Let all those that depend on cooks also desist (from following me). Let those citizens that have followed me from loyalty and whom I have hitherto supported properly go back to the great king Dhritarashtra.

He will give them in due time their proper allowance. If that ruler of men does not give them their proper allowances. The king of Panchala will give them the allowance for our satisfaction and welfare.

Vaishampayana said:
Thereupon being exceedingly aggrieved the Brahmanas, the Yogis and the citizens went towards Hastinapur.

Out of affection for Dharmaraja (Yudhishthira), the king (Dhritarashtra) the son of Ambika, received them properly and gratified them with proper allowances.

Thereupon, the son of Kunti, the king (Yudhishthira) with only a few Brahmanas lived in the Kamyaka (forest) for three nights, much cleared by Lomasha.

Vaishampayana said:
O king, thereupon those dwellers of the forest, those Brahmanas, seeing that the son of Kunti was about to, came to him and spoke these words.

"O king, you are going to the sacred Tirthas with your brothers and with the illustrious Rishi Lomasha.

O great king, O Pandava, O descendant of Kuru, you should take us with you. Without you we shall never able to visit them.

O ruler of men, they are full of dangers and abound in wild beasts; they are inaccessible and are to be reached trough dragged ways. Men in small parties cannot reach these Tirthas.

O undeteriorating one, your brothers are heroes, they are foremost wielders of bows. Protected by you who are all heroes, we shall also be able to go.

O ruler of earth, O king, through your favour we shall acquire the happy fruits of Tirthas and (sacred) forests.

O king, protected by your prowess, let us be cleansed of all our sins by visiting those Tirthas and by purifying ourselves by bathing therein.

O descendant of Bharata, O king, having bathed in these Tirthas you too will certainly obtain those inaccessible regions obtained by Kartavirya, Ashtaka, the royal sage Lomapada and the imperil and heroic Bharata.

Prabhasa and other Tirthas, Mahendra and other mountains, Ganga and other rivers, Plaksha and other lords of forests (trees). O great king, we desire to see all these with you. O ruler of men, if you have any regard of the Brahmanas. Then speedily do what we say. You will obtain prosperity through it.

O mighty armed hero, Tirthas are infested by Rakshasas ever prone to obstruct ascetic austerities. You should protect us from them.

O ruler of men visit all the Tirthas spoken of by the greatly intelligent Dhaumya and also those spoken of by the greatly ascetic celestials Rishi Lomasha. Protected by Lomasha and accompanied by us, be cleansed of all sins." Having been thus addressed by them, the king (Yudhishthira) was filled with tears of joy. Surrounded by his heroic brothers headed by Bhimasena that foremost of Pandavas (Yudhishthira) said to all those Rishis "So be it."

With the permission of Lomasha and also with that of the priest Dhumya that self-controlled eldest Pandava with his brothers,

And with faultless featured Draupadi made up his mind to start. At that very time the greatly exalted Vyasa, Parvata and Narada, all endued with great intelligence, came to the Kamyaka (forest) with the desire of seeing the Pandavas. The king Yudhishthira worshipped them all in due form. When the exalted ones were all duly worshipped, they thus spoke to Yudhishthira,

"O Yudhishthira, O the twins, O Bhima, banish all evil thoughts from your minds. Purify your hearts and thus being purified go to the Tirthas.

The Brahmanas have said that to regulate one's body is the observance of human vows and to purify one's mind and understanding is the observance of celestials vows.

O ruler of men, the mind which is free from all evil thoughts is highly pure. Therefore bearing friendly feelings towards all the purifying yourselves, visit the Tirthas.

Observing human vows in respect of your body and purifying your mind by observing the celestials vows, acquire the fruits of Tirthas as recited (to you).

Saying "So be it," the Pandavas with Krishna (Draupadi) caused all those celestials and human Rishis to perform propitiatory rites.

O king of kings, then touching the feet of Lomasha, of Dvaipayana (Vyasa) of Narada and of the celestials Rishi Parvata.

Those heroes, accompanied by Dhaumya and other dwellers of the forest, started on their journey on the day following the full moon of Agrahayana in which the constellation Pausha was in ascendance.

Clad in barks and skins, putting on impenetrable armours the heroic sons of Pandu with matted-locks on their heads, with quivers, arrows swords and other weapons, accompanied by Indrasena and other attendants, with fourteen chariots, with a number of cooks and servants of other classes, O Janamejaya, started with their faces turned towards the east.

Yudhishthira said:
O foremost of celestials Rishis, I do not think that I am not endued with some merit. But I am still afflicted with so much sorrow that (I believe) there is no other king like me.

O Lomasha, I think my enemies have no merit and no virtuous tendencies. Why then do they proper in this world?

Lomasha said:
O king, O Partha, never grieve that sinful men should prosper in consequence of the sins they commit.

A man may be seen to prosper by his sins, obtain good fruits or vanquish his enemies, but he is finally destroyed to the root.

O ruler of earth, I have seen many Daityas and Danavas prosper by sin, but I have also seen that destruction has again ever taken them.

O lord, I have seen all this formerly in the Deva Yuga. The celestials practised virtue whereas the Asuras practised sin.

O descendant of Bharata, the celestials visited the Tirthas whereas the Asuras did not visit them. Those sinful ones were first filled with pride.

Pride begot vanity and vanity begot wealth. From wealth arose every king of evil propensity and from evil propensities arose shamelessness.

From shamelessness good behaviour disappeared from among them. From their shamelessness, from their evil propensities, from their want of good conduct and virtuous vows, forgiveness, propensity and morality all forsook them.

O king, Lakshmi (the goddess of prosperity) then sought the celestials while a Lakshmi (goddess of adversity) sought the Asuras. When they were possessed by adversity they became senseless out of pride.

Then Kali possessed the Daityas and the Danavas. Being thus possessed by adversity, the Danavas were destroyed by Kali.

O son of Kunti, as they were filled with pride they became destitute of rites and sacrifices, devoid of reason, overwhelmed with vanity and they soon met with their destruction.

Covered with infamy the Daityas were soon destroyed. O son of Pandu, the celestials, however, who were all of virtuous character, going to the seas, rivers and lakes and other sacred places, cleansed themselves of all their sins by means of asceticism and sacrifices, by gifts and blessings; and O Pandava, they obtained great prosperity. Because they thus abandoned all evil deeds and practised all good deeds,

And visited all the Tirthas, they obtained great good fortune. O king of kings, you will too therefore, bathing with your younger brothers in the Tirthas, obtain again great good fortune. This is the eternal road.

As kings, Nriga, Shibi, Ushinara, Bhagiratha, Vasumana, Gaya, Puru and Pururava, by always practising austerities and touching the sacred waters and visiting the Tirthas and seeing the illustrious holy men, O king, obtained fame, virtue and great wealth.

So will you obtain by acquiring exceedingly great prosperity. As Ikshvaku with his sons, friends and followers, as Muchukunda, Mandhata and king Maruta, as the celestials through their power of asceticism, as the celestials Rishis also have obtained fame, so will you also obtain great fame. The sons of Dhritarashtra, enslaved as they are by sin and ignorance, will certainly be destroyed like Daityas.

Vaishampayana said:
O ruler of earth, those heroes, (the Pandavas) accompanied by their followers, going from place to place, at last reached Naimisha forest.

O king, O descendant of Bharata, the Pandavas bathed in the sacred Tirtha of Gomati and gave away kine and wealth (in charity). O descendant of Bharata, again and again offering oblations there to the Pitris and the celestials and the Brahmanas and living in Kalkoti and Brishaprastha hills, these descendants of Kuru, O ruler of earth, reached Vahuda and all performed there oblations. O king, going then to the sacrificial ground of the celestials. Those truth-observing men purified their bodies by bathing in the confluence of the Ganges and the Yamuna and performed excellent austerities.

Having been thus cleansed of all their sins, those high-souled heroes gave much wealth to the Brahmanas. O descendant of Bharata, then the son of king, O Pandu went to the (sacrificial altar) Vedi of the Creator, ever adored by the ascetics. There lived those heroes and performed excellent asceticism. Always gratifying the Brahmanas with the offer of fruits and ghee.

Then they went to Mahidhara, consecrated by the virtuous. Royal sage Gaya of matchless effulgence. Here stands the hill called Gayasira and where flows the sacred great river. With charming banks adorned with bushes of cane plants. On that celestials and sacred hill of holy peaks. Is the highly sacred Tirtha called Brahmasara adored by the Rishis, where Agastya went to the high-souled Vivasvata.

And where dwelt the eternal king of justice (Yama) himself. O king, all the rivers have taken their rise from it.

The wielder of Pinaka, the great god (Shiva) is always near it. The heroic Pandavas performed there the vow called Chaturmasa, according to the rites of the Rishi Jagma. Here is also the great banian tree called Akshayavata.

Any sacrifice performed there produces ever-lasting merit.

They (the Pandavas) began to fast there with subdued mind. And there came to them hundreds of ascetic Brahmanas.

Those Brahmanas, learned in the Vedas and old in knowledge, also performed the vow called Chaturmasa according to the rites ordained by the Rishis and they, becoming he court of the illustrious heroes talked on various subjects.

O king, the learned and vow-observing and celebrated Samatha spoke of Gaya, the son of Amurtaya.

Samatha said:
The son of Amurtaya is Gaya, the foremost of royal sages. O descendant of Bharata, listen to me, as I recite his virtuous deeds.

O king, here it was that he performed many sacrifices, in which food and gifts were in abundance and in which cooked rice was in hundreds and thousands of mountains. Ghee and curds were in hundreds of lakes and rivers and richly cooked curries in thousands of streams.

O king, day after they were given away to all that asked for them. Besides Brahmanas were fed with food which was pure.

O descendant of Bharata, when the time for distributing Dakshina (gift) came, the chanting of the Vedas reached heaven. Nothing else could be heard for that chanting of the Vedas.

O king, those sacred sounds filled earth, the points of the firmament, the sky and the heaven itself; and great wonders were seen. O best of Bharata race, greatly gratified with the food and the drink, men went about singing the following verse in various countries.

"Who is there among creatures that desires to day to eat more in the sacrifice of Gaya? There are still twenty-five mountains of food (uneaten).

What the immeasurably effulgent royal sage Gaya has done was never done by any man before or will be done by any man in future.

The celestials have been so very much fed with the Ghee that Gaya has offered them that they are not able to take anything more offered by any one else.

As sand-grains on earth, as stars in the sky, as the drops of falling rains cannot be counted by any body, so will none be able to count the Dakshina given away in Gaya's sacrifice."

O descendant of Kuru, O king, many such sacrifices of his were performed on the banks of this lake.

Vaishampayana said:
Then the son of Kunti, the king (Yudhishthira), distinguished for his large gifts, came to the hermitage of Agastya and lived at Durjaya.

That foremost of eloquent men, the king (Yudhishthira) asked Agastya why Vatapi was killed there by him,

And what was the prowess of that men-eating Daitya and why the anger of that high-souled (Rishi) was excited against him.

Lomasha said:
O descendant of Kuru, there was a Daitya, named Ilvala in the days of yore in the city of Manimati. He had a younger brother, called Vatapi.

That son of Diti (one day) spoke to an ascetic Brahmana, (saying), "O exalted one, give me a son equal to Indra."

As that Brahmana did not give him a son equal to Indra, that Asura got exceedingly angry against that Brahmana.

O king of kings, from that day the Asura Ilvala became a destroyer of Brahmanas. Endued as he was with the power of illusion, he made his brother a goat.

Vatapi who was capable of assuming any form at will at once assumed the form of a goat. After being cooked that food was given to the Brahmanas in order to kill them.

For he, whom he (Ilvala) summoned with his voice, would at once come back to him if he had gone even to the abode of Yama.

Thus having transformed Vatapi into a goat and after having cooked his flesh, he fed the Brahmanas and summoned him (back) again.

That powerful (Asura) endued with great power of illusion, that thorn to the Brahmanas, hearing the words loudly uttered by Ilvala,

That great Asura Vatapi, O king, O ruler of earth, would laughingly come out ripping open the sides of these Brahmanas.

O king, having thus fed the Brahmanas again and again, the wicked-minded Daitya Ilvala destroyed the Brahmanas.

The exalted Agastya in the mean-while saw his (dead) ancestors hanging in a pit with their head downwards.

He asked them who were thus hanging, "What is the matter with you?" And those Brahmanas replied, "It is for the want offspring."

They told him, "We are your forefathers. We are thus hanging in this pit for the want of offspring.

O Agastya, if you beget an excellent son for us, we may then be saved from this hell and you too can acquire the blessed state obtainable by begetting offspring."

To them replied that powerful Rishi observant of truth and morality, "O Pitris, I shall accomplish your desire and remove the fever of your mind."

Then that illustrious Rishi began to think how to perpetuate his race. He did not find a fit wife in whom he can take his birth as his son.

He then, taking those parts of creatures that are considered beautiful, created an excellent woman with them.

That greatly ascetic Rishi then gave that woman created for him to the king of Vidarbha who was performing great asceticism to beget an offspring.

Taking her birth there, that exalted girl of beautiful face, as effulgent as the lightning, began to grow in body day after day.

O descendant ofBharata, as soon as she was born, seeing her, that ruler of earth, the king of Vidharbha communicated it to the Brahmanas in great joy.

O ruler of earth, all those Brahmanas blessed her and those twice born ones gave her the name of Lopamudra.

O king, possessed with great beauty that blessed girl began to grow quickly like a lotus in water or the blazing flame in a fire.

O king of kings, when she grew youthful, one hundred damsels adorned with ornaments and also one hundred maid-servants, remaining at her command always, waited upon that blessed girl.

Surrounded by these one hundred maid-servants and remaining in the midst of these one hundred damsels, that effulgent damsel shone, as the brilliant Rohini (star) in the sky.

When she grew youthful, even then for the fear of the illustrious king none dared ask for her hand, endued as she was with good and excellent manners.

That truthful maiden possessed of beauty like that of an Apsara pleased her father and relatives with her good conduct.

Seeing her attain to puberty, her father, the king of Vidharbha thought in his mind, “To whom shall I give my this daughter?"

Lomasha said:
When Agastya thought that she had become fit for leading a domestic life, he went to the ruler of the earth, the king of Vidarbha and spoke to him thus.

O king, I have a mind to lead a domestic life for the sake of begetting offspring. O ruler of earth, therefore bestow on me Lopamudra; I solicit her.

Having been thus addressed by the Rishi, that king fainted away. He was unable to refuse, though he was unwilling to give.

That ruler of earth then, going to his wife, said, "The great Rishi possesses great power. If angry, he can consume us by the fire of his curse.

Seeing the king with his wife afflicted with sorrow, Lopamudra coming to them at that time spoke these words.

"O ruler of earth, you should not grieve on my account. O father, bestow me on Agastya and save yourself by giving me away."

O king, at the request of his daughter that king then bestowed Lopamudra on the illustrious Agastya with all due rites.

Having received Lopamudra at his wife, Agastya thus spoke to her. "Throw away these costly robes and ornaments."

Thereupon that large-eyed damsel of Rambha-like thighs threw away her costly and handsome robes of fine texture. That large-eyed lady then dressing herself in bark, skin and rags, became equal to her husband in vows and acts.

Coming to the source of the Ganges that exalted one, that foremost of Rishis, began to perform severe austerities with his helpful wife.

She being much pleased began to serve her husband with great respect and the exalted Agastya also showed great love towards his wife.

After a long time, O king, the illustrious Rishi one day saw Lopamudra, blazing in ascetic splendour, coming after a bath in her season. Being pleased with her service, with her purity, with her self-control, with her grace and beauty, he summoned her for the purpose of living with her.

Thereupon that lady in love and bashfulness spoke thus with joined hands to the exalted one.

"The husband certainly marries a wife for the purpose of offspring. But O Rishi, you should show towards me that love which I bear for you.

O Brahmana, you should come to me on a bed like the one in which I used to lie in my father's house, his palace.

I desire that you should be adorned with garlands of flowers and I too should be adorned with those celestials ornaments that I like.

O foremost of Brahmanas, I can not go to you with these rags dyed in red; to wear ornaments is never unholy.

Agastya said:
O Lopamudra, O blessed girl, O slender-waisted maiden, I have not wealth like what your father possesses.

Lopamudra said:
O great ascetic, by your ascetic prowess you can in a moment bring here all the wealth that exists in the world of men.

Agastya said:
It is true what you say. But it would (simply) waste my ascetic merit. Bid me so do that which may not waste my ascetic merit.

Lopamudra said:
O great ascetic, my season will not last long. I do not desire to live with you at any other time.

I never also desire to diminish your virtue in any way. You should therefore do what I desire without injuring your virtue.

Agastya said:
O blessed girl, O fortunate one, if you make this resolve in your mind, then I will go out in search of wealth. Mean-while here as you like.

Lomasha said:
O descendant of Kuru, then Agastya wept out to beg wealth from the king Shrutarvana who was considered to be richer than other kings.

Having learnt of the arrival of the pot-born Rishi on the frontier of his kingdom, the king went out with his ministers and received the holy man with all respects.

Having duly offered the Arghya, the king with joined hands, submissively inquired the reason of the Rishi's arrival.

Agastya said:
O lord of earth, know, I have come to you for wealth. Give me a portion of your wealth according to your ability.

Lomasha said:
Telling him that his income and expenditure were the same, that king said "Take from my wealth whatever you please to take."

Having seen that his income and expenditure are the same, that Rishi who always saw both sides with equal eyes thought that if he took anything (from that king's wealth), he would injure creatures.

Taking therefore Shrutarvana with him, he went to Bradhnashva. Having learnt of their arrival at the frontier of his kingdom he received them duly by offering them Arghya and water to wash their feet. He then with their permission inquired the reason of their coming.

Agastya said:
O ruler of earth, know, I have come to you for wealth. Give me a portion of your wealth according to your ability,

Lomasha said:
Thereupon the king, telling them that his income and the expenditure are the same, said "Knowing this, take from my wealth whatever you please to take."

Having seen that his income and expenditure were the same, the Rishi who always saw both sides with equal eyes thought if he took any thing from him he would injure other creatures.

Then Agastya, Shrutarvana and the king Bradnashva all went to Purukutsa's son Trasadasya of great wealth.

O great king, having learnt of their arrival at the frontier of his kingdom, the high-minded Trasadasyu went out and received them duly. That foremost of kings of the Ikshvaku race, having duly worshipped them, asked the reason of their coming;

Agastya said:
O ruler of earth, know, that I have come to you for wealth. Give me a portion of your wealth according to your ability.

Lomasha said:
Telling them that his income and expenditure were the same that king said, "knowing this take from my wealth whatever you please to take.” Having seen that his income and expenditure were the same, the Rishi who saw both sides with equal eyes thought that if he took anything, he would injure other creatures.

O great king, then all those monarchs looking at one another and speaking all together thus spoke to the great Rishi.

O Brahmana, there is a Danava on earth named Ilvala who of all persons possesses the largest wealth. Let us all go to day to him and ask wealth from him.

O king, the suggestion to beg wealth from Ilvala appeared to them proper; and they all then went to Ilvala.

Lomasha said:
Having learnt that those kings with the great Rishi had arrived at the frontier of his kingdom. Ilvala with all his relatives went out and worshipped them duly.

O descendant of Kuru, that foremost of Asuras received them with hospitality and entertained them with well cooked meat of his brother Vatapi (in the form of a goat).

Thereupon seeing Vatapi, the great Asura cooked, all the royal sages were filled with grief and became as senseless.

Thereupon that foremost of Rishis Agastya said to those royal sages. "You ought not to grieve. I shall eat up the great Asura." When the great Rishi sat on an excellent seat in order to eat, the great Daitya Ilvala laughingly began to distribute the food.

Then Agastya eat up all the cooked meat of Vatapi. When the dinner was over the Asura Alluvial began to summon him (Vatapi).

Thereupon, a child, (only a quantity of) wind came out of the stomach of the high-souled one with great a sound as that of the roaring clouds.

He (Ilvala) again and again cried, "Vatapi, O Vatapi, come out." Then that foremost of Rishis, Agastya laughingly said,

"How can he come out? I have already digested that Asura." Seeing that great Asura digested, Ilvala became sad.

Joining his hands along with his ministers, he thus spoke, "What for have you come here? And what can I do for you?"

Thereupon Agastya smilingly thus replied, "O Asura, we know you to be possessed of great power and also enormous wealth.

These kings are not very wealthy, but my necessity of wealth is great. Give us what you can without injuring any other.

Thereupon (having been thus addressed) Ilvala saluted the Rishi and thus spoke to him, "If you can say what it is that I mean to give, then I shall give you wealth.”

Agastya said:
O Asura, you have intended to give to each of these kings ten thousand kine and as many gold coins.

O great Asura, to me you have intended to give twice as much and a golden chariot and a couple of horses with the speed of mind.

Lomasha said:
O son of Kunti, he (Ilvala) made inquired and learnt that the car was really made of gold. The Daitya then with a sad heart gave away much wealth.

That car which are yoked the two horses, called Virava and Surava. O descendant of Bharata, these horses took those kings and Agastya and also all the wealth to the hermitage of Agastya within twinkling of an eye. Then obtaining Agastya’s permission the royal sages went away to their respective cities. That Rishi (Agastya) did all that his wife Lopamudra had desired.

Lopamudra said:
O exalted one, you have accomplished all my desires. (Now) beget on me a greatly powerful and virtuous son.

Agastya said:
O blessed one, O beautiful lady, I am pleased with your conduct. Listen to me as regards the proposal I make in respect of your son.

Do you desire to have one thousand sons or one hundred sons, each equal to one hundred or only one such who can conquer one thousand.

Lopamudra said:
O great ascetic, let me have one son equal to one thousand. One learned and good son is preferable to many bad ones.

Lomasha said:
O King, saying "So be it", that Rishi lived with reverence with his devoted wife of equal behaviour and then (the Rishi) went away into the forest. After he had gone away to the forest, that conception grew on for seven years.

O descendant of Bharata, when the seventh year passed, that highly learned man, called Dridasya came out of the womb blazing like fire.

That highly effulgent Brahmana, that great ascetic, took birth as that Rishi's (Agastya's) son, as if uttering the Vedas, Vedangas and the Upanishadas.

Greatly powerful even in his childhood, he used to carry loads of sacrificial fuel to his father's house and hence he was called Idhmavaha.

Seeing him endued with such (prowess) that Rishi became very much pleased. O descendant of Bharata, thus did he beget that excellent son.

O king, by this his ancestors obtained the region they desired. From that time this place has become famous on earth as the hermitage of Agastya.

O king, this is that hermitage of Agastya who had killed Vatapi of the Prahrada race, the hermitage adorned with charming beauties.

This sacred Bhagirathi frequented by the celestials and the Gandharvas rolls in like a person in the sky shaken by the gentle breeze.

She flows onward on draggy crests (of hills), descending lower and lower, looking like a frightened female snake lying along the slopes of the hills.

Issuing first from the matted locks of Sambhu (Shiva), this favourite queen of the ocean floods the southern country, (thereby benefiting it) as a mother. Bathe freely in this highly sacred river.

O Yudhishthira, O great king, behold the Bhrigu Tirtha, celebrated over the three worlds and frequented by the great Rishi.

Bathing in it, Rama regained his lost prowess. O son of Pandu, bathing here with your brothers and Krishna (Draupadi).

You should regain that effulgence which had been robbed from you by Duryodhana, as Rama regained his lost splendour by a hostile encounter (with Dashratha's son).

Vaishampayana said:
O descendant of Bharata, the Pandava (Yudhishthira) bathed there with his brothers and Krishna (Draupadi) and offered oblations to the Pitris and the celestials,

O foremost of men, after he had bathed there, his body blazed forth in brighter effulgence, and he became invincible to all foes,

O king of kings, the son of Pandu (Yudhishthira) then thus spoke to Lomasha, "O exalted one, for what reason Rama's effulgence was robbed? How did he again regain it? I ask you, tell me everything.

Lomasha said:
O king of kings, listen to the history of Rama (Dasharatha's son) and also that of the intelligent (Parshurama), the descendant of Bhrigu. For the destruction of Ravana, Vishnu in his own body took his birth as the son of the illustrious Dasharatha. We then saw that son of Dasharatha when he had been born in Ayodhya.

Being impelled by curiosity, Rama, the descendant of Bhrigu, the son of Richika and Renuka, hearing of Rama, the son of Dasharatha of spotless deeds, went to Ayodhya, taking with him the bow so fatal to the Kshatriyas.

(With the intention of) ascertaining the prowess of Rama, the son of Dasharatha. Hearing that he had arrived at the frontier of his dominion, Dasharatha, sent his own son Rama to receive (Parshu) Rama with respect. Seeing him (Dasharatha's son) arrived and standing before him with upraised weapons, Rama, smilingly spoke these words to him, "O king of kings, O lord, O ruler of earth, string, if you can with all your strength, this bow in my hand which was made to destroy the Kshatriyas."

Having been thus addressed, he (Dasharatha's son) said, "O exalted one, you should not insult me thus.

I am amongst the twice-born not deficient in the virtue of the Kshatriya order. But the descendants of Ikshvaku never boast of their prowess of arms,

To him who spoke thus, Rama replied in these words, "O descendant of Raghu, stop all your crafty speech. Take this bow."

Thereupon the son of Dasharatha Rama took up in anger from the hands of (Parshu) Rama that celestials bow which destroyed the foremost of Kshatriyas. O descendant of Bharata, that greatly powerful hero stringed that bow without the least exertion and then he twanged it.

With its twang like that of the thunder he frightened all creatures. Thereupon Rama, the son of Dasharatha, thus spoke to (Parshu) Rama, "O Brahmana, here I have stringed the bow. What else shall I do for you?" Then the illustrious son of Jamadagni (Parshurama) gave to Rama a celestials arrow and said, "Please this to the bow-string and draw it to your ear.”

Having heard this, Rama, blazing up in wrath, thus spoke to him, "O descendant of Bhrigu, I have heard what you have said and I have also pardoned you. You are full of vanity.

You have acquired prowess superior to the Kshatriyas through the grace of the Grandsire (Brahma) and therefore you certainly insult me.

Behold me in my own original form; I give you sight." Then the descendant of Bhrigu Rama saw in the body of Rama (Dasharatha's son). The Adityas, the Vasus, the Rudras, the Sadhyas, the Manilas, the Pitris, Hutashana (Fire), constellations, the planets. The Gandharvas, the Rakshashas, the Yakshas, the rivers, the Tirthas, those eternal Rishis who have become Brahma-like, namely Valakhilyas. The celestials Rishis, the seas, the mountains, the Vedas, the Upanishadas, the Vasishthas, the sacrifices, the Samas in their living forms. O descendant of Bharata Yudhishthira, the science of arms, the clouds with rain and lightning to saw in the body of Rama (Dasharatha's son).

Then the exalted Vishnu (Rama) shot that arrow. O descendant of Bharata at this the whole earth was filled with sounds of thunder and burning meteors flashed through the sky. Showers of dust and rain fell on the earth, earthquakes, whirl-winds of fearful sounds convulged everything.

Confounding (Parshu) Rama by the effulgence of the arrow shot by the hand of Rama, it came back blazing into his hand.

(Parshu) Rama who had been thus deprived of his senses, then regaining his consciousness and receiving back (as it were) his life, bowed to the greatly effulgent Vishnu (Rama). Commanded by Vishnu he again went to the Mahendra mountain. The great ascetic lived there in fear and in shame.

When one year passed away, seeing (Parshu) Rama deprived of prowess, his pride gone and himself in great affliction, the Pitris thus spoke to him,

"O son, in going to Vishnu, your conduct was not proper. He deserves to be worshipped and respected by the three worlds.

O son, go to the sacred river which is known by the name of Vadhusara. Bathing in all the Tirthas in that river, you will regain your old effulgence.

O Rama, therein is the Tirtha called Diptodaka where your grand father Bhrigu in the celestials age practised excellent austerities."

O son of Kunti, Rama did all that his ancestors had said. O son of Pandu, he regained his lost effulgence in this Tirtha.

O child, O great king, this was what happened in the days of yore to Rama of spotless deeds when he met with Vishnu.

Yudhishthira said:
O foremost of Brahmanas, I desire to hear in detail more of the achievements of the highly intelligent great Rishi Agastya.

Lomasha said:
O king, O great monarch, listen to the excellent, wonderful and extraordinary account of Agastya and also about his immeasurably effulgent prowess.

There in the Treta Yuga were some fearful Danavas who were invincible in battle. They were known by the name of Kalkeyas and they possessed fearful prowess.

Placing themselves under (the command of) Vritra and arming themselves with various weapons, they pursued the celestials with Indra at their head to all directions.

Thereupon the celestials resolved upon the destruction of Vritra and they all went to Brahma with Purandra (Indra) at their head.

Seeing them all standing before him with joined hands. Parameshti (Brahma) thus spoke to them, "O celestials, I know all that you desire.

I shall tell you the means by which Vritra will be killed. There is a highly intelligent great Rishi, well-known by the name of Dadhichi. Go to him all together and ask from him a boon. That Rishi, of virtuous mind and well pleased heart, will grant you the boon.

Desirous as you are of victory, go all together to him and tell him, "Give us your bones for the good of the three worlds."

Giving up his body, he will give his bones to you. With those bones make a greatly fearful and strong weapon (to be called) Vajra (thunder).

It will have six sides, it will be fearful, it will make terrible roars, it will be able to destroy even the greatest enemies. With that Vajra, Shatakratu (Indra) will kill Vitra.

I have told you all. Do all this without delay." Having been thus addressed, the celestials bidding farewell to the Grandsire (Brahma). Went to the hermitage of Dadhichi with Narada at their head. It (hermitage) stood on the opposite bank of the Sarasvati, covered with various plants and creepers.

It resounded with the hum of bees as if they were reciting Samas. It echoed with the melodious notes of males Kokilas and Chakoras.

Buffaloes, bears, deer and Chamaras (cows) wandered there at pleasure without having any fear of tigers.

Male elephants with juice trickling down from their rent temples sported with the female elephants in the streams and filled the place with their roars.

The place echoed with the roars of lions and tigers. And here and there might be seen lions with grisly manes lying stretched in caves and glens, thus beautifying them with their presence. They then (celestials) came to the hermitage of Dadhichi which was like heaven itself.

They saw there Dadhichi as effulgent as the sun and as blazing in the grace of person as the Grandsire (Brahma).

O king, bowing at his feet and saluting him, the celestials all together asked from him for the boon as directed by Parameshti (Brahma).

Thereupon Dadhichi, becoming very much pleased and addressing those foremost of celestials said, "O celestials, I shall do today what is to your benefit. I shall even give up my body myself."

Having said this, that foremost of men of subdued soul suddenly gave up his life. Thereupon the celestials took the bones of the dead Rishi, as they had been directed.

Then the celestials with glad heart went to Tvashtri (Vishvakarma) and told him the means of their victory. Tvashtri also hearing their words was filled with joy; and with great attention and care.

He made the Vajra of greatly fearful, appearance. Having made it he cheerfully said to Sakra (Indra), "O god, with this best of weapons Vajra reduce today the fearful enemies of the celestials to ashes.

O chief of the celestials, killing the foe rule happily the kingdom of heaven with your own friends." Having been thus addressed by Tvashtri Purandara (Indra) cheerfully took the Vajra from his hands with proper respects.

Lomasha said:
Thereupon that wielder of Vajra (Indra) supported by the powerful celestials came to Vritra who was then occupying both the earth and the heaven.

He was guarded on all sides by the huge bodied Kalkeyas with upraised weapons, looking like great mountains with towering peaks.

O best of the Bharata race, then a great battle appalling on the three worlds was fought by the celestials with the Danavas for a short while.

Loud was the clashing of swords upraised and warded off by the heroic hands, those that were aimed at one another's bodies.

The heads began to fall from the sky on the earth like fruits of palmyra palm, falling on the ground loosened from their stalks.

The Kalkeyas, clad in golden armour and armed with iron mounted in aces rushed towards the celestials like moving mountains on fire.

Being unable to stand the onrush of those impetuous heroes, the celestials broke (their ranks) and fled away from fear.

Seeking them (the celestials) flying in fear and Vritra growing in boldness, the thousand eyed Purandra (Indra) was greatly confounded with fear.

Filled with the fear of the Kalkeyas the deity Purandra (Indra) himself asked protection from the lord Narayana without delay.

The eternal Vishnu, seeing Sakra (Indra) confounded with fear and grief, enhanced his prowess by importing to him a portion of his own might.

Having seen Sakra (Indra) thus protected by Vishnu, all the celestials and the Brahmana Rishis of spotless deeds imparted to him their own might.

Thus favoured by Vishnu by all the celestials and by the highly-blessed Rishis Sakra (Indra) became more powerful than before.

Knowing that the chief of the celestials had been filled with the prowess of others, Vitra sent forth fearful roars. The earth, the directions, the heaven and the mountains all began to tremble.

O king, thereupon hearing that fearful and loud roar, Indra was filled with grief and fear and in order to kill the Asura he hurled the great Vajra.

Struck with Vajra, that great Asura adorned with garlands of gold, fell down as the great Mandara mountain did in the days of yore when hurled from the hand of Vishnu.

When that foremost of Daityas was killed, even then Sakra (Indra) fled away in fear to take shelter in a lake, thinking that the Vajra had not been hurled from his hands and that Vitra had not (really) been killed.

The celestials and the great Rishis were all filled with joy and they cheerfully sang the praise of Indra. Then the celestials mustering together began to kill all the Daityas who grew dejected by the death of Vitra.

Struck with panic at the sight of the assembled celestials, they entered the fathomless ocean, full of fishes and alligators. They (the Danavas) assembled together with pride began to conspire for the destruction of the three worlds.

Some among them who were wise suggested some courses of action, each according to his own judgment.

In course of time they made the fearful resolution that they should first destroy all persons' knowledge and ascetic virtues.

"The worlds are all supported by asceticism, therefore lose no time to destroy asceticism. All those men who are on earth endued with ascetic virtues and with the knowledge of the precepts of virtue and that of Brahma.

Should be soon destroyed, for when they are destroyed, the whole universe will be destroyed." Having arrived at this resulting for the destruction of the universe, they became exceedingly glad.

Then they made the ocean, with the mountain, like waves, the abode of Varuna, their fort.

Lomasha said:
Living in the ocean, the abode of Varuna, the Kalkeyas began their operations for the destruction of the worlds.

They began to devour in the night in anger the Rishis (they found) in the hermitages and in the holy spots.

Those wicked-minded Daityas devoured one hundred and eighty Brahmanas and also ascetics in the hermitage of Vasishtha.

Going to the sacred hermitage of Chayavana, frequented by the Brahmanas, they devoured one hundred Rishis who lived on fruits and roots.

They thus acted during the night and during the day they entered into the sea. They devoured in the hermitage of Bharadvaja two Brahmanas of subdued soul and of Brahmachari life, living on air and water only. In this way did the Danavas one after another (invade) all the hermitages.

Being intoxicated with prowess of arms and their lives nearly run out, the Kalkeyas destroyed many Brahmanas.

O foremost of men, the Danavas acted in this way towards the ascetics in their ascetic retreats. Yet men could not discover them.

Every morning people saw lying on the ground the dead bodies of Rishis who were emaciated for living on frugal diet.

Many of those bodies were without flesh or blood, without entrails and with limbs separated from one another. Here and there lay heaps of bones like heaps of conch-shells.

The earth was scattered over with the (sacrificial) contents of broken jars and shattered ladles for pouring libations of ghee and with the sacred fires kept with care by the ascetics.

The universe, being afflicted with the terror of the Kalkeyas and being destitute of the Vedic studies, of the Vashats and the sacrificial festivals and religious rites, became very fearless.

O ruler of men, when men began to perish in this way, the survivors fled for their lives in all directions.

Some fled to caverns and some behind mountain streams and springs and some through fear of death gave up their lives.

Those among them who were bow-men and heroes cheerfully went out and took great trouble of find out the Danavas.

Failing to find them, for the Asuras had taken shelter in the bottom of the ocean, they came back to their homes greatly aggrieved.

O ruler of men, when the universe was being thus destroyed and when sacrificial festivals and religious rites were all destroyed, the celestials were filled with great afflictions.

Assembling all together with Indra in their midst, they consulted with one another out of fear. They asked protection from the increate and exalted deity, Narayana.

Going to that unvanquished lord of Vaikuntha and bowing to that slayer of Madhu, the celestials thus addressed him,

"O lord, you are the creator, the protector and the destroyer of the universe as well as of ourselves. It is you who have created this universe with all its mobile creatures

O lotus-eyed deity, it is you who in the days of yore assuming the form of a boar raised the sunken earth from the sea for the benefit of all creatures.

O foremost of Purushas, assuming the form of Narasimha (half man and half lion) you killed in the days of yore the ancient and greatly powerful Daityas, called Hiranaya-kashipu.

There was a great Asura named Bali, incapable of being killed by any creature. Assuming the form of a dwarf, you exiled him from the three worlds.

It is by you that wicked Asura called Jambha who was a powerful bow-man and who always obstructed sacrifices was killed.

Your acts are like those which, O slayer of Madhu, cannot be counted. You are the refuge of all who are afflicted with fear.

O god of gods, it is for this we tell you what is our present trouble. Save the worlds, the celestials and Indra also from this great fear.

The celestials said:
All the four orders of creatures increase through your favour. They propitiate the dwellers of heaven with the offering of Habya and Kabya (sacrificial libations to the gods and oblations to the Pitris).

Thus being protected by you and freed from troubles, people through your favour increase depending on one another. Now this great fear has overtaken the people. We do not know by whom the Brahmanas are killed at night.

If the Brahmanas are destroyed, the world will be also destroyed. If the world is destroyed, heaven itself will be destroyed.

O mighty armed lord of the universe, let not, through your favour, people, protected as they are by you, meet with destruction.

Vishnu said:
O celestials, I know the reason of the destruction of all creatures. I shall tell you all about it. Having your mind freed form anxiety listen to it.

There are a fearful class (of Danavas) well-known by the name of Kalkeyas. Placing Vritra at their head, they devastated the Universe.

Having seen Vritra killed by the greatly intelligent deity of one thousand eyes (Indra), they entered into (the ocean) the abode of Varuna, to save their lives,

Having entered the fearful ocean full of sharks and crocodiles, they (now) kill the Rishis at night with the intention of exterminating all creatures.

But they cannot be killed, as they have taken shelter under the sea. You should therefore find out some means to dry up the ocean.

Except Agastya, who else is capable of drying up the ocean? Without drying up the ocean, they cannot be assailed by any other means.

Having heard these words of Vishnu about the drying up of the ocean, they took the permission of Parameshti (Brahma) and went to the hermitage ofAgastya.

There they saw the high-souled son of Varuna, of blazing effulgence, waited upon by the Rishis, as Brahma is waited upon by the celestials.

Going to the high-souled and undeteriorating son of Mitra and Varuna (Agastya) Seated in his hermitage as a man of ascetic merits, they sang his glory by reciting his deeds.

The celestials said:
You became in the days of yore the refuge of creatures when they were oppressed by Nahusha. Deprived of his heaven's affluence, he was thrown down, a thorn of the heaven as he was, from the celestials region.

That foremost of mountains Vindhya being angry with the sun, suddenly (in the days of yore) began to increase its height, but he has ceased to increase, as he could not disobey your command.

When darkness covered the world, creatures were oppressed by death; but having got you as a protector, they obtained the greatest security.

O exalted one, whenever we are beset with danger, it is you from whom we ask for a boon, for you always grant the boon asked of you.

Yudhishthira said:
O great Rishi, I am desirous of hearing why Vindhya (mountain), made senseless with anger, suddenly began to increase its bulk.

Lomasha said:
The sun between his rising and setting went round that king of mountains, that great golden mountain named Meru.

Seeing this, the Vindhya mountain spoke thus to the sun, "As you every day go round Meru and honour him, O sun, so do you the same by going round me." Having been thus addressed, the sun thus replied to that king of mountains. "O mountain, I do not walk round it out of my own desire. He who has created this universe has assigned this path to me."

Having been thus addressed, the mountain, O chastiser of foes, desiring to obstruct the path of the sun and the moon, suddenly began to increase its bulk in anger.

Thereupon all the assembled, celestials came to Vindhya, the great king of mountains and tried to dissuade him from what he was doing. But he did not heed their words.

Then the assembled celestials all went to the Rishi living in his hermitage, that ascetic, that foremost of virtuous men, the wonderfully powerful Agastya; and they told him all.

The celestials said:
The king of mountains, Vindhya, giving way to anger, is obstructing the path of the sun and the moon and the course of the stars. O best of Brahmanas, O greatly exalted one, except you there is none who can prevent him from doing it.

Lomasha said:
Having heard the words of the celestials, the Brahmana went to the mountain. Going there with his wife, he spoke thus to Vindhya.

"O foremost of mountains, I wish to have a path given to me by you, as I intend to go to the southern country for some purpose.

O king of mountains, wait till I return, you can then increase your bulk as much as you like."

O chastiser of foes, having made this agreement with Vindhya, (he went away) and up to the present day the son of Varuna (Agastya) has not returned from the southern country.

Thus have I narrated to you, as you asked me to do, why Vindhya does not increase its bulk on account of the prowess of Agastya.

O king, now hear how the Kalkeyas were destroyed by the celestials when they obtained their prayer from Agastya.

Having heard the words of the celestials, the son of Mitra and Varuna said, "Why have you come? What boon do you solicit from me?" Having been thus addressed, the celestials said to the Rishi.

“O high-souled one, we desire this act to be done by you, namely to drink up the ocean. Then we shall be able to kill these enemies of the celestials, known by the name of Kalkeyas, along with their followers."

Having heard the words of the celestials, the Rishi said, "So be it. I shall do what you desire and also that which would be beneficial to the world."

O vow-observing man, having said this, he then went to the lord of rivers, the ocean, accompanied by the Rishis who had become successful in asceticism and by the celestials.

Men, snakes, Gandharvas, Yakshas and Kinnaras followed the high-souled (Rishi), with the desire of seeing that wonderful feat.

They then all came to the fearfully roaring ocean which was as it were dancing with billows made by the winds and was, as it were laughing with masses of froth, created by the dashing of waves at the mountain cave. It was full of different water animals and birds.

The celestials, the Gandharvas, the great Nagas, the greatly exalted Rishis, all came with Agastya to the great ocean.

Lomasha said:
Coming to the ocean, the exalted Rishi, the son of Varuna thus spoke to the assembled celestials and the Rishis, who had come with him.

"For the good of the world, I shall drink up this abode of Varuna (ocean). You should at once make the preparations which devolves upon you to make."

Having spoken these few words, the undeteriorating son of Mitra and Varuna began in wrath to drink up the ocean in the sight of all the world.

Seeing how the ocean was being drunk up, Indra and the other immortals were filled with great astonishment; and they began to adore him by reciting his praises.

(They said) "O protect of the world you are our Saviour and you are the creator of the world. Through your favour the universe with the immortals may be saved from extermination."

Being thus worshipped by the celestials while the musical instruments of the Gandharvas played all around and celestials blossoms were showered on him, that high-souled (Rishi) made the great ocean waterless.

Seeing the great ocean made waterless, all the celestials were filled with joy; and taking up various celestials weapons they began to kill the Danavas with courageous hearts.

Being attacked by the high-souled and greatly powerful, swift-coursing and loudly roaring celestials, they (the Danavas) were unable to withstand the on set of those swift and courageous dwellers of heaven.

O descendant of the Bharata, those loudly roaring Danavas, being thus attacked by the celestials, fought a great battle for a moment.

But they had been already burnt by the force of the penances of pure-souled Rishis (whom they had killed). Therefore though they tried their utmost, they were all killed by the celestials.

Adorned as they were with golden ornaments and earrings, they (the Danavas), when killed, looked as beautiful as the Palasha tree when full of blossoms.

O best of men, the remnant of those Kalkeyas that were not killed, took shelter in the nether regions after having rent the goddess Earth.

Seeing the Danavas destroyed, the celestials gratified that foremost of Rishis (Agastya) with various speeches; and they then thus spoke,

"O mighty-armed one, through your favour the world has obtained great happiness. The greatly powerful Kalkeyas are all destroyed by your might.

O mighty-armed one and O saviour of the world, fill up the Ocean (again). Give up the water drunk by you."

Having been thus addressed, the exalted great Rishi thus replied. "The water has been digested by me. Think of other means, if you are willing to fill up the ocean with water." Having heard those words of that high-souled great Rishi, the assembled celestials, were all filled with wonder and also with sorrow. Bidding farewell to one another and bowing to the great Rishi.

All creatures went away whence they came. The celestials with Vishnu went to the Grandsire (Brahma).

Having again and again held consultations in order to fill up again the ocean, they thus spoke with joined hands about the refilling of the ocean.

Lomasha said:
The Grandsire of creatures Brahma thus spoke to the assembly (of celestials) "O gods, go wherever you like and desire to go.

A very long time must pass before the ocean would be able to resume its natural state by making the relatives of the great king Bhagiratha as its cause."

Having heard the words of the Grandsire, all those foremost of celestials went away where they liked and they waited for the time (when the ocean would be refilled).

Yudhishthira said:
O Brahmana, O Rishi, why and how did the relations (of Bhagiratha) become the cause (of refilling the ocean)? How was the ocean refilled by the interference of Bhagiratha?

O ascetic, O Brahmana, I desire to hear all this in detail, the excellent history of that king (Bhagiratha) narrated by you.

Vaishampayana said:
Having been thus addressed by the high-souled Dharmaraja, Yudhishthira, that foremost of Brahmanas narrated the glory of the illustrious Sagara.

Lomasha said:
In the race of the Ikshvaku there was born a king, named Sagara, possessing beauty of person and prowess. That mighty king was son-less.

O descendant of Bharata, exterminating the Haihayas and Talrangas and subjugating many kings, he ruled over his own kingdom.

O best of the Bharata race, he had two wives, proud of their beauty and of their youth, one a princess of Vaidarbhi and the other a princess of Shaibya.

O king of kings, desiring to get a son, that king practised great austerities with his two wives on the Kailasa mountain.

Being engaged in great austerities and in Yoga and in contemplation, he saw the illustrious three-eyed deity, the chastiser of Tripura, Shankara, Bhava, Ishana, Pinaki, Shulapani, Traymbaka, Shiva, Ugresha of many forms, the husband of Uma.

As soon as he saw that giver of boons, that mighty-armed king bowed to him along with his two wives and prayed for a son. Hara (Shiva) being pleased said to that best of kings with his wives. "O king, considering the moment in which you have asked the boon.

O foremost of men, sixty thousand heroic and proud sons will be born in one of your two wives. O ruler of men, they will all together meet with destruction. In the other wife will be born a heroic son who will perpetuate your race."

Having said this, Rudra (Shiva) then and there disappeared. The king Sagara also went back to his own abode.

Accompanied by his two wives who were exceedingly glad at heart. O foremost of men, he returned home. His two lotus-eyed wives, the princesses of Vaidarbhi and of Shaibya conceived. In due time, the Vidarbha princess gave birth to a gourd.

The princess of Shaibya gave birth to a son as handsome as a celestials. That king then thought of throwing away the gourd.

But he heard a voice in the sky uttered in a grave and solemn voice; it said "O king, do not be guilty of this hasty acts. You should not abandon your sons.

Take out the seeds from the gourd and let them be preserved with care in hot vessels partly filled with Ghee.

O descendant of Bharata, you will then get sixty thousand sons in this manner. Let not your mind be diverted.

Lomasha said:
O best of the Bharata race, having heard these words uttered in the sky, that foremost of kings reverentially did all that he was directed to do.

That ruler of men took out separately each one of the seeds and he then kept these divisions (of the gourd) in vessels filled with Ghee.

Being anxious to save the son, he placed one nurse in charge of one vessel. Then after a long time there were born greatly powerful and exceedingly effulgent sixty thousand sons. O king, they were born to that royal sage through the favour of Rudra (Shiva).

They were fierce, they were prone to do wicked acts, they were able to ascend to and roam about in the sky. Being numerous themselves, they disturbed all creatures including the immortals.

Those heroes, ever fond of fight, chased even the celestials, the Gandharvas the Rakshashas and all other creatures.

Persecuted by the wicked-minded sons of Sagara, all creatures with all the celestials went to ask protection from Brahma.

To them said the greatly exalted Grandsire of all creatures, "O celestials, go back whence you came with all these creatures.

Within a very short time, exceedingly fearful destruction of Sagara's heroic sons will take place through their own misdeeds.

O ruler of men, having been thus addressed, the celestials and the other creatures, bidding farewell to the Grandsire, went back to the place whence they had come.

O best of the Bharata race, after a long time, the mighty king Sagara installed himself for the performance of a horse-sacrifice.

His horse, guarded by his sons, roamed over the world. Going to the fearful and waterless ocean. It disappeared there, though it was guarded with all care. O child, they thought that the excellent horse had been robbed. Going (back) to their father, they told him how the horse had disappeared and had been stolen. He (Sagara) said, "Go and search the horse in all directions."

O great king, at the command of their father, they searched for the horse in all directions and all over the world.

Thereupon the sons of Sagara mutually united together could not find the horse nor the person who had stolen it.

Coming to their father, they spoke to him with joined hands, "O king, O ruler of earth, O protector of men, at your command we have searched the whole earth with its seas, forests, islands, with its rivers and caves, with its mountains and forest lands, but we could not find either the horse or the thief who had stolen it." Having heard their words, the king grew senseless in anger.

O king, impelled by Destiny, he spoke to them thus, "Go away, never return. O sons, search again for the horse in all directions.

Without that sacrificial horse never return again." Accepting the command of their father, those sons of Sagara, once more began to search for the horse all over the world. The heroes saw a pit on the surface of the earth.

Having seen that pit, the sons of Sagara began to excavate it. With spades and pick-axes they dug on in the sea with the greatest efforts.

That abode of Varuna (ocean), being thus dug by the united sons of Sagara and also rent and cut on all sides, found itself in the greatest possible distress.

Being killed by the sons of Sagara, the Asuras, the Nagas, the Rakshashas and various other living creatures raised up distressful cries.

Hundreds and thousands of living creatures were seen with severed heads, with separated trunks, with their skin, bones and joints rent asunder.

Thus they dug on the ocean, the abode of Varuna, but a long period of time passed away and still the horse was not found.

O ruler of men, the sons of Sagara then dug the sea in anger on its north eastern region till they reached the nether region.

They then saw that the horse was roaming there on the surface of the ground. (They also saw) the illustrious Kapila, a perfect mass of great effulgence. He was blazing in splendour like a blazing fire.

Having seen him and the horse, they were flushed with delight. Being impelled by Fate, they did not care the presence of the illustrious Kapila.

Being eager to get the horse, they ran towards it in anger. O great king, thereupon that foremost of Rishis, Kapila, grew angry.

Kapila whom the great Rishis called Vasudeva assumed a fiery look and shot flames from his eyes.

That greatly effulgent one burnt down those foolish-minded sons of Sagara. Having seen them reduced to ashes, the great ascetic Narada came to Sagara and told him all that had happened. Having heard those terrible words, uttered from the lips of the Rishi, the king (Sagara) remained unconscious for some time; he then thought of the words of Sthanu (Shiva). Then calling Anshuman, the son of Asamanjasa his grandson, O best of Bharata race, he spoke these words. "My sixty thousands immeasurably powerful sons, falling under the effulgence of Kapila, has met with their death on my account. O child, O sinless one, your father also has been abandoned by me from my desire to protect the citizens and to save my virtue.”

Yudhishthira said:
O great ascetic, tell me why that foremost of kings, Sagara abandoned his own heroic son, a son who was not fit to be abandoned?

Lomasha said:
The son of Sagara who was born of Shaibya and who was called Asamanjasa used to seize by the throat the weak children of the citizens and to throw them into the river while screaming. Thereupon the citizens overwhelmed with grief and fear all met together and with joined hands they thus prayed to Sagara, "O great king, you are our protector from the fear of an attack from the hostile force.

You should therefore protect us from the fearful danger proceeding from your son." Having heard those terrible words of the citizens, that foremost of kings. Becoming absent-minded for a moment, spoke thus to his ministers, "Drive away at once my son Asamanjasa from the city.

If you desire to do what will be pleasing to me, do it soon." O ruler of men having been thus addressed by the king, the ministers, soon performed what they were commanded to do by the king. I have thus narrated to you how the son was exiled by the illustrious Sagara for the welfare of the citizens. I shall now narrate to you in detail what the great bowman Anshumana was told by Sagara. Listen to me.

Sagara said:
O son, I am greatly aggrieved on account of the abandonment of my son, on account of the death of my sons and also on account of being unsuccessful in getting the horse.

Therefore, O grandson, I am afflicted with grief and confounded with the hindrance that has taken place to my sacrifice. You must save me from sin by bringing the horse.

Lomasha said:
Having been thus addressed by the illustrious Sagara, Angsumana went to the place where the earth had been excavated (by his uncles).

By that passage he entered the ocean and saw the high-souled Kapila and also the horse.

Seeing that ancient great Rishi, a mass of effulgence, he bowed down his head to the ground and told him the reason of his coming.

O great king, O descendant of Bharata, thereupon Kapila was pleased with Angsumana and that virtuous-minded Rishi told him to ask a boon from him.

He first asked the horse for the sacrifice and then he asked for the revivification of his fathers (uncles).

To him replied that foremost of Rishis, Kapila of great splendour, "O sinless one, be blessed; I grant you all that you ask. In you there exist forbearance truth and righteousness. By you Sagara has his desire fulfilled and your father has really got a son.

Through your might, the sons of Sagara will go to heaven and your grand-son will bring the three-coursed river (the Ganges) from heaven, by gratifying Maheshvara in order to purify the sons of Sagara. O foremost of men, be blessed; take (back) the sacrificial horse.

And O child, complete the sacrifice of the illustrious Sagara." Having been thus addressed by the illustrious Kapila, Anshuman, the high-souled one, taking the horse, came to (the sacrificial ground (of Sagara). Then saluting the feet of the illustrious Sagara who smelt his head, he told him all that had been seen and heard by him and all about the destruction of the sons of Sagara. (He also told him) that the horse had been brought to the sacrificial ground; Having heard this, the king Sagara no more grieved for his sons.

He praised and honoured Anshuman and completed his sacrifice. When the sacrifice was completed, Sagara was greeted by all the celestials.

He made the ocean, the abode of Varuna, as one of his sons. That lotus-eyed hero ruled over his kingdom for a long period of time. Then giving the charge (of his kingdom) to his grandson (Angsuman), he went to heaven; and the virtuous-minded Anshaman also, O great king following the example of his grandfather ruled over the earth with the belt of sea. His son was named Dilipa who was learned in the precepts of virtue.

Giving him the charge of the kingdom, Anshuman also gave up his life. Having heard the terrible fate of his ancestors (Sagara's son) Dilipa. Was overwhelmed with grief and thought of the means of delivering them. That king then made every effort to bring down the Ganges (from heaven).

Though he tried it with all his might, he could not bring her down (to earth). A virtuous and handsome son was then born to him. He was truthful and without malice and he was known by the name of Bhagiratha. Installing him in the kingdom, Dilipa retired into the forest.

O best of the Bharata race, O descendant of Bharata, that king after attaining success in austerities went in due time from that forest to heaven.

Lomasha said:
That great bow-man and car-warrior, that imperial king became the delight of the eyes and the mind of all men.

That might-armed hero heard from the high-souled Kapila how his ancestors had met with their fearful destruction and how they had not been able to go to heaven. That king sorrowfully made over his kingly duties to his ministers and that ruler of men then went to the side of the Himalayas for practising asceticism.

O foremost of men, being cleansed of his sins by asceticism, he visited that best of mountains Himalayas in order to worship Ganga. (He saw it) adorned with peaks of various forms and with many mineral wealth; all its sides were besprinkled with drops of rain from the clouds which were floating on the wind.

Beautified with rivers, groves and rocky spurs as so many places (in a city), frequented by lions and tigers, hidden in its caves and caverns.

Abounding in various featured birds uttering various sounds-such as Bhringaraja, ganders, Dalyuchas, water-cocks, peacocks of hundred sorts of feathers, Jivanjibaka Kokilas, Chakoras with eyes furnished with black corners, the birds who are ever fond of their young.

Abounding in lotuses growing in charming water reservoirs, adorned with the sweet notes of the cranes. Its stony slabs beautified with he sitting Kinnaras and Apsaras, all its trees rubbed everywhere by large elephants with their trunks. Frequented by the Vidyadharas, full of many gems, infested by snakes of virtuous poison and glowing tongues. Looking at places like a heap of collyriums. Such was the Himalayas where he (the king) arrived. That foremost of men practised there terrible asceticism. He lived on only fruits, roots and water. One thousand celestials years passed away and then that great river Ganga in her embodied from appeared before him.

Ganga said:
O best of men, O great king, what do you desire? What should be given to you by me? Tell me, I shall do what you say.

Lomasha said:
Having been thus addressed, the king replied to the daughter of the Himalayas (Ganga), "O giver of boons, O great river, my grandfather has been sent to the abode of Yajna by Kapila. The sixty-six thousands sons of the illustrious Sagara. Met with an instant death the meeting with Kapila. Having thus perished, they had no place in heaven. O great river, as long will their bodies not be sprinkled with your water, sons of Sagara. O greatly exalted one, O great river, take my ancestors, the sons of Sagara to heaven. For them I pray to you."

Having heard these words of the king, Ganga, ever adored of the world, thus spoke to Bhagiratha with delighted heart.

"O great king, I shall certainly do what you say. But my force will be difficult to be withstood when I shall fall from the sky to the earth.

O king, there is none in the three worlds except the great god, the blue-throated deity, the foremost of celestials (Shiva), who would be able to withstand it.

O mighty-armed hero, therefore gratify that giver of boons Hara by asceticism. The god will sustain my fall upon his head.

He will do what you desire for your ancestors." O king, having heard this, the great king Bhagiratha, went to the Kailasa mountain and gratified Shankara (Shiva). At the expiration of a certain time which he passed in severe asceticism.

With the intention of making his ancestors go to heaven, O king, he obtained from him the boon that he would sustain Ganga (on his head).

Lomasha said:
Having heard the words of Bhagiratha, the exalted deity in order to do what was agreeable to the dwellers of heaven and to the king "So be it."

"O mighty-armed hero, O foremost of kings, for your sake I shall sustain (on may head) the fall from the sky of that blessed divine and pure, celestials river."

O mighty-armed hero, having seed this, he came to the Himalayas surrounded by his fearful followers with uplifted weapons of various sorts.

Remaining there he thus spoke to that best of men, Bhagiratha, "O mighty-armed hero, pray to the river, the daughter of the king of mountains.

I shall sustain (on my head) that foremost of rivers when falling from the heaven." Having heard these words uttered by Shiva, the king, began to meditate on Ganga with his head down the subdued soul. Thereupon the charming Ganga of holy water, being thus meditated upon by the king and seeing Ishana (Shiva) standing there, suddenly began to fall (from heaven). Having seen her thus falling, the celestials with the great Rishis. Also the Gandharvas, the Nagas and the Yakshas all came there as spectators. Then the daughter of Himalayas Ganga fell from the sky.

Full of fishes and alligators and full of raging whirlpools. O king, Hara (Shiva) (instantly) held her (on his head) who was like a girdle to the sky and falling on his forehead she looked like a garland of pearls.

O king, that ocean-going wife of Shiva divided herself into three streams. Her water full of froth which looked like so many ducks, crooked and tortuous in her movements in some places and stumbling as it were in others, covered with the cloth of foam, she rushed onwards like a drunken woman. In some places she raised up an excellent sound by the roarings of her water; assuming thus various and numerous aspects when fallen from the sky, she reached the earth and thus spoke to Bhagiratha,

"O great king, show me the way by which I am to go. O ruler of earth, for your sake I have descended on earth."

Having heard those words, the king Bhagiratha went to the place where lay the bodies of the illustrious sons of Sagara. So that (the place) might be flooded by her holy water.

Having held Ganga, Hara (Shiva), the adored of all the worlds, went to that foremost of mountains Kailasa with the celestials. Coming to the ocean with Ganga, the king. Foiled in the ocean, the abode of Varuna with the greatest force. That king adopted Ganga as his daughter.

And his wishes being thus fulfilled he there offered oblations of water to the Pitris. I have thus narrated how Ganga flowing in three streams.

Was brought down on earth in order to fill the ocean, how for a particular object the ocean was drunk up by the high-souled one (Agastya) and now, O great king, O lord, Vatapi, the destroyer of Brahmanas, was destroyed by Agastya, all that you asked me (to narrate).

Vaishampayana said:
O best of the Bharata race, then slowly did the son of Kunti to the two rivers Nanda and Aparananda which destroys the dread of fear.

Then going to the healthy mountain called Hemakuta, that king saw there many wonderful and inconceivable sights.

From the wind there were created clouds and showers of thousands of stones for which the people becoming sad could not ascend it.

The wind always blew there and the celestials always poured showers. The sounds of the recitation of sacred scripture were heard, but none was seen.

In the evening and in the morning the exalted carrier of libation (fire) was seen and flies bit men, thus obstructing the practice of austerities.

Men would become sick there and a sadness would overtake their minds. The son of Pandu (Yudhishthira), seeing these various wonderful things, asked Lomasha about those astonishing sights.

Lomasha said:
O chastiser of foes, O king, I shall tell you in detail all that we heard about them before. Hear them with all attention.

Here on this Rishava Kuta (hill) there lived for many hundred years, an ascetic of great wrath, named Rishava engaged in asceticism.

He, being addressed by others, spoke thus to the hill in anger, who ever will utter words hero (O hill) throw stones at him."

That ascetic said, "Call the wind, so that no sound is made. Thus if a man utters a word here, he is prevented by the roarings of the clouds.

O king, these were the acts of that great Rishi; some acts he performed from anger and some again he prevented from being done (from anger).

O king, tradition says that when in the days of yore the celestials came to the Nanda men suddenly appeared there with the desire of seeing the immortals.

The celestials with Sakra (Indra) at their head did not like to be seen and therefore they made this place inaccessible by raising up hills.

O sons of Kunti, from that day men could not even look at these hill, what to speak of ascending them.

O son of Kunti, none can look at or ascend this great hill except he who has performed asceticism. Therefore be silent.

O descendant of Bharata, here did the celestials perform those best of sacrifices, their marks are seen even to this day.

O king, this grass is like the Kusha (grass), the whole ground is over-spread with the sacred grass. Many trees here look like the sacrificial stakes.

O descendant of Bharata, the celestials and the Rishis still live here and both in the morning and the evening their carrying of libations (Agni) is to be seen here.

O son of Kunti, if one bathes here his sins are immediately destroyed. O foremost of the Kurus, therefore perform your oblations here with your younger brothers.

Then washing your body in the Nanda, you will go to the Kaushiki where the excellent and severe asceticism was performed by Vishvamitra.

O king, washing his there with all his men, he went to the sacred, charming and blessed Kaushiki of cool water.

O best of the Bharata race, this is the sacred and celestials river Kaushiki. Here stands the charming hermitage of Vishvamitra.

This is the hermitage belonging to the illustrious son of Kashyapa, whose son was the ascetic Rishyashringa of subdued passions.

By his ascetic prowess he made Asava (Indra) to pour rains and from whose fear the destroyer of Bala and Vitra poured down rains during a draught.

That powerful lord, the son of Kashyapa, was born of a hind; he performed a great wonder in the kingdom of Lomapada.

When the crops were restored (by the Rishi who made Indra rain) the king Lomapada bestowed his daughter Shanta on him, as Savita (once) bestowed (his daughter) Savitri.

Yudhishthira said:
How was the son of Kashyapa, Rishyashringa born of a hind? Being born of an irregular intercourse, how was he endued with ascetic merits?

Why from the fear of that intelligent boy the destroyer of Bala and Vritra Sakra (Indra) poured down rain when a draught was raging?

What sort of a princess that vow-observing Shanta was, who tempted his heart by becoming a hind? Why did not the chastiser of foes (Indra) pour rain in the kingdom of the royal sage Lomapada when it is heard that he was very virtuous.

O exalted one, you should narrate to me all this in detail, the incidents of Rishyashringa's life as they happened.

Lomasha said:
Hear how the powerful Rishyashringa was born as a son of the Brahmana Rishi Vibhandaka whose soul had been subdued by asceticism, whose seed never failed, who was learned and who was as effulgent as the Creator. He (Rishyashringa) was highly honoured, greatly effulgent and was regarded by old men, though he was but a boy.

Going to the great lake, the son of Kashyapa engaged himself in great austerities. And that celestials-like Rishi became fatigued after a long period of time.

O king, when he was washing his face, he saw the Apsara Urvashi and his seed fell. A hind drank it up, thirsty as she was, with the water (she had been drinking). She thus conceived. As she was formerly told by the exalted creator of the world, (Brahma), that celestials damsel became a hind and was freed by begetting a Rishi. As the words of the creator could not be false, in that hind was born his (Vibhandaka's) son, a great Rishi, named Rishyashringa, who was always devoted to asceticism and who passed his time in the forest.

O king, on the head of that illustrious Rishi there was a born; he therefore became known as Rishyashringa.

O king, excepting his father, he did not ever see anybody else, therefore his mind was fully devoted to the duties of a continent life (Brahmacharya).

At this time there was a king of Anga, known by the name of Lomapada, who was the friend of Dasharatha.

We have heard that he want only told a falsehood to a Brahmana. That ruler of earth was therefore abandoned by all the Brahmanas. Thus without having had a priest, the king became sinful and therefore the deity of one thousand eyes (Indra) stopped to shower rain; and thus his subjects began to suffer.

O ruler of earth, he asked the Brahmanas who were intelligent, able and fit how rain might be poured by the lord of the celestials.

(He said), "How can the clouds pour rain, find out a means." Those intelligent men assembling together, gave out each their own opinions.

Thereupon one great Rishi thus spoke to the king, "O king of kings, the Brahmanas are angry with you. Do something to appease them.

O king, send for the Rishi's son Rishyashringa who knows nothing of the female sex, who dwells in the forest and who takes delight in simplicity. If that great ascetic, O king, come to your kingdom, there is not the least doubt that the clouds will instantly pour rains."

O king, having heard these words and resolving to make atonement (for his past misdeeds) he went and came back when the Brahmanas had become appeased.

Having heard of the arrival of the being, the subjects became exceedingly glad. Then the ruler of Anga summoned his ministers, proficient in giving counsel.

He made great efforts to bring Rishyashringa to his kingdom. O undeteriorating one, he at last found out a means in consultation with his ministers.

Who were all versed in the Shastras, who were all exceedingly proficient in worldly matters and ever able in practical matters. That ruler of earth then brought some courtesans, women of the two, clever in everything. To them the king said, "Find out some means to bring the Rishi's son Rishyashringa.

To my kingdom, O beautiful ones, by tempting him and by securing his confidence. Those women were afraid of the king and afraid as well of (the Rishi's) curse. They became pale and confounded; and they said that the business was beyond their power (to accomplish). Thereupon one among them, an old woman thus spoke to the king.

"O great king, I shall try to bring here that great ascetic. You should however order to procure for me certain things in connection with it. I shall then be able to bring the Rishi's son Rishyashringa here." The king ordered that everything she wanted should be procured.

He gave her much wealth and various gems and jewels. O ruler of earth, taking with her some young and beautiful women, she then went soon to the forest.

Lomasha said:
O descendant of Bharata, in order to accomplish the king's works, she made a floating hermitage, both because the king ordered it and because it agreed with her opinion.

She made that floating hermitage charming, extraordinary, magical extremely beautiful, exceedingly delightful, abounding in various plants and creepers, adorned with many artificial trees full of flowers and fruits and capable of giving various delicious fruits.

Thereupon she moored that boat near the hermitage of Kashyapa's son and the sent men to survey the place which the Rishi generally frequented.

Then seeing an opportunity and having conceived a plan in her mind, she sent for her daughter, a courtesan, who was exceedingly clever. She then sent her to the son of Kashyapa.

That clever woman went near the ascetic and arriving at the hermitage she saw the Rishi's son.

The Courtesan said:
O Rishi, I hope it all well with the ascetics here; I hope fruits and roots are plentiful here; I hope take delight in this hermitage. I have come to pay you a visit.

I hope the ascetic merits of the ascetics of this place are on the increase; I hope your father (his spirit) has not become less effulgent. O Brahmana, I hope he is pleased with you. O Rishyashringa, I hope you prosecute the studies which are proper to you.

Rishyashringa said:
You are shining with luster like the light. I consider you worthy of obeisance. I shall give you water to wash your feet and also fruits and roots as will be liked by you according to my religious ordinance.

Please to take your seat at your pleasure on this mat made of Kusha grass and covered with the skin of black deer and thus made comfortable to sit upon. Where is your hermitage? What is the name of this Brahma and celestials like vow which you are observing?

The Courtesan said:
On son of Kashyapa, my charming hermitage is situated three yojanas off from this place on the other side of this mountain. My religious ordinance is not to accept obeisance, nor do I touch water to wash my feet.

O Brahmana, I do not deserve to receive obeisance from you, but I must make obeisance to you. This is the vow observed by me, namely you must embrace me.

Rishyashringa said:
I give you ripe fruits such as gall-nuts, myrobalus, Karusas, Ingudas and figs. Be pleased to enjoy them.

Lomasha said:
Having thrown aside all those (fruits), she gave him food which was not proper to eat. They were exceedingly beautiful and nice and they were very acceptable to Rishyashringa.

She gave him sweet fragrant garlands and various shining cloths. She then gave him strong drinks, she then played, laughed and enjoyed herself.

She played before him with a ball like a broken creeper bent with fruits. She touched his body with her own and she again and again clasped Rishyashringa with her arms.

She then bent and broke the flowery twigs from trees, such as the Shala, Ashoka and Tilaka; assuming a bashful look, she tempted the Rishis' son who was over-powered with intoxication.

Having seen Rishyashringa over-powered, she again and again pressed him with her body. Casting glances she slowly went away, as if she was going to make offerings to the holy fire.

On her departure Rishyashringa became over-powered with desire and became senseless. He became full of her and he felt vacancy. Sighing again and again he seemed to be in great distress.

At that moment appeared the son of Kashyapa, Vibhandaka whose eyes were as tawny as those of a lion, whose body was covered with hair down to the nails of his foot, who was engaged in his proper studies and whose life was pure and passed in religious meditations.

He came up and saw his son seated alone, pensive and sad and dejected. He was sighing again and again with upturned eyes. Vibhandaka thus spoke to his distressed son, "O child, why do you not hew logs for the sacrificial fire? I hope you have performed today the Agnihotra (fire sacrifice). I hope you have polished the sacrificial ladles and spoons and brought out the sacrificial cow with her calf, O son, you are not in your wonted state today. You are pensive and absent minded. Why are you so much distressed today? I ask you, who came here today?

Rishyashringa said:
Here came a Brahmachari with masses of hair on his head. That intelligent one was neither short nor tall. His complexion was like gold; his expansive eyes were like the lotus. He was as blazing and beautiful as a celestials.

His exceeding beauty was blazing like the sun, his eyes were very graceful and black. His matted locks were blue, fragrant, long and tied up with strings of gold.

A beautiful ornament was shining round his neck; it looked like the lightning in the sky. Under the throat (on his breast) he had two fleshy hairless and exceedingly beautiful balls.

His waist was slender, his navel heat and region about the ribs smooth. There shone a golden string from under his cloth like this waist string of mine.

There was on his feet something of a wonderful shape which gave forth a jingling sound. There were also ornaments tied upon his wrists that made a similar sound; they looked like this rosary here.

When he moved about, those ornaments made the sound as that of delightful swans on the waters of a tank. His clothes were of extraordinary make; my clothes are not so beautiful as his.

His face was of extraordinary beauty, his voice gladdened the heart. His words were like the voice of male Kokilas, hearing which I felt it to my innermost heart.

As the forest in the midst of the vernal season assumed a beauty when fanned by the breeze, O sire, so that excellent and fragrant one assumes a beauty when fanned by the breeze.

Her massy hair is neatly tied unto they stuck to the head and forehead evenly divided in two. His two eyes seemed to be covered by wonderful and exceedingly beautiful Chakravaka (birds).

He carried in his right hand a wonderful globular fruit which reached the ground and again and again rose up to the sky in a wonderful way.

He beat it and turned himself round; he whirled like a tree moved by the breeze. O sire, when I looked at him, he seemed to me a son of the immortals. My joy was extreme and I felt great pleasure.

He clasped my body; he took hold of my matted hair and he bent down my mouth; mingling his mouth with mine, he uttered a sound which gave me great pleasure.

He did not care for water to wash his feet or for fruits offered by me to him. He told me such was the religious observance practised by him. He gave me other fruits.

Those fruits were tasted by me. These (fruits here) are not equal to them in taste. Those (given by him) had neither rind nor stone as these (fruits here) have.

That noble featured one gave me to drink wear of exceedingly fine flavour. Having drunk it, I experienced great pleasure and I felt as if the ground under my feet was moving away.

These are the beautiful and fragrant garlands entwined with silken threads. They belonged to him. Blazing, in ascetic merits he scattered these garlands here and he then went back to his own hermitage.

At his departure my heart has become sad and my body seems to be burning. I desire to go to him as soon as I can. I desire that he should always walk about here.

O sire, I shall this very moment go to him. What is the name of the Brahmacharya that is practised by him? I desire to lead the same life with him, the same religious life led by that man of noble virtue.

My heart is yearning to practise the same (religious observance). My heart will burn if I do not see him.

Vibhandaka said:
O son, they are Rakshashas. They walk about here in wonderfully beautiful forms. Their prowess is matchless and their beauty is extraordinary. They always think upon obstructing asceticism.

O child, assuming beautiful forms they allure (men) by various means. These fearful beings hurl the Rishis in the forest from the blissful regions.

The self-controlled Rishis who desire to obtain the region of the righteous never serve them. Those sinful beings take pleasure in obstructing the practices of the ascetics and (therefore) the ascetics do not see them.

O son, those are intoxicating liquors, they are drunk by unrighteous men and they are unworthy to be drunk (by good men). These fragrant, bright and many coloured garlands are not for the ascetics.

Lomasha said:
Having forbidden his son by saying "They are Rakshashas," Vibhandaka went in search of her. When after three days' search he did not find her, he then returned to his hermitage.

When again the son of Kashyapa went out to gather fruits, in the meanwhile, that courtesan again came to tempt the Rishi Rishyashringa.

As soon as Rishyashringa saw her, he became exceedingly glad and rushing towards her said "Let us go to your hermitage before my father returns."

O king, thereupon making the only son of Kashyapa enter the boat by clever means, she unmoored it. She delighted him by various means and brought him before the king of Anga.

Taking the exceedingly white vessel from the water and placing it within the sight of the hermitage, she then made a beautiful forest, named "Floating Hermitage."

But the king kept the only son of Vibhandaka in the female apartments. Then he saw that rain was suddenly poured by heaven and the world was flooded with water.

Having his desire fulfilled, Lomapada bestowed his daughter Santa on Rishyashringa". And to appease the wrath of his father, caused kine to be placed on the roads and the fields to be tilled.

All along the way by which Vibhandaka would come (He placed) many beasts and many heroic keepers of those beasts, (ordering them thus) "When the Great Rishi Vibhandaka will enquire after his son, you must reply to him with joined hands, saying "All these cattle and all these tilled fields belong to your son. O great Rishi, what pleasing work of yours should we do? We are your servants we are as your commands."

In the meanwhile that greatly wrathful Rishi (Vibhandaka) returned to his hermitage after gathering fruits and roots. He did not find his son after a search and he became exceedingly angry.

Thereupon he became inflamed with anger and thought it to be the doing of the king (of Anga). Having made up his mind to burn the king, his city and his whole country, he therefore went towards (the city of) Champa.

Fatigued and hungry the son of Kashyapa arrived at the settlements of cowherds, rich with cattle. He was greatly honoured and adored by the cow-herds and he passed the night there like a king.

Having received very great hospitality from them, he asked them, "O cow-herds, to whom do you belong?" Thereupon they all came up to him and said, "All this wealth belongs to your son."

He was thus honoured at different places and he heard similar pleasing words. Thus is anger was much appeased. He entered the city and came to the king of Anga.

Having been worshipped by that foremost of men (the king), he saw his son who looked like Indra in heaven. He saw there also his daughter-in-law Santa who looked like a flashing lightning.

Having seen the villages and the cow-pens belonging to his son and also having seen Santa, his great anger was appeased. O ruler of men, thereupon Vibhandaka expressed his great satisfaction with that ruler of earth.

Keeping his son there, that great Rishi, as effulgent as the sun or the fire, said "Having done all that would please the king and having begotten a son, you must come to the forest."

Rishyashringa did what his father said and went back to the place where his father was. O ruler of men, Shanta obediently waited upon him as Rohini waits upon Soma.

O, king as the blessed Arundhati waits upon Vasishtha or as Lopamudra waited upon Agastya. She was to Rishyashringa as Damayanti was to Nala or as Sachi was to the wielder of the Vajra (Indra).

Or as Indrasena, the daughter of Narayana, was to Mudgala. O descendant of Ajamida, O ruler of men, thus did Shanta affectionately wait upon Rishyashringa in the forest.

This is the sacred hermitage that belonged to him. The great lake shows in beauty here, it has a holy fame. Bathing here get all your desires fulfilled. O king, having purified yourself here, go to some other sacred Tirthas.

Vaishampayana said:
O Janmejaya, thereupon the Pandavas started from the Kaushika and went, one after the other, to all the sacred shrines. O King, going to the sea where the Ganges mingles with it, he performed the sacred ceremony of a plunge in the centre of the five hundred rivers.

O descendant of Bharata, that ruler of earth, the hero, accompanied by his brothers then went along the shore of the ocean to the land of the Kalinga.

Lomasha said:
O son of Kunti, this is Kalinga where flows the river Vaitarani, where (on the banks of which) Dharma performed sacrifices under the protection of the celestials.

This is the Northern bank (of the Vaitarani) always frequented by the Brahmanas, inhabited by the Rishis, suitable for performing sacrifices and adorned with a hill.

It rivals the path by which a virtuous man fit for going to heaven goes to the celestials region In the days of yore, the Rishis performed sacrifices at this spot.

O king of kings, here at this spot Rudra seized the sacrificial beast. O king of kings, he then exclaimed, "This is my share."

O best of the Bharata race, the (sacrificial) beasts being thus taken away, the celestials then thus spoke to him, "Do not cast covetous eyes on the property of others. Do not disregard all the righteous rules."

They then addressed pleasing words of glorification to Rudra (Shiva). They gratified him with a sacrifice and they offered him suitable honours.

Thereupon giving up the beast, he went away by the path trodden by the celestials. O Yudhishthira, hear from me what then happened to Rudra.

The celestials from the fear of Rudra set apart for eternity the best portion of all shares (of a sacrifice) such as was fresh and not stale.

The man, who bathes at this spot and recites this ancient story, sees with his human eyes the path that leads to the celestials region.

Vaishampayana said:
Thereupon all the highly exalted Pandavas with Draupadi descended to the Vaitarani and offered oblations to the Pitris.

Yudhishthira said:
O Lomasha, behold, how great is the merit of a pious act! Having bathed in this spot with proper form, I seem no more to touch the world of men.

O vow-observing Rishi, through your grace I see all the regions. This is the sound of the recitations (of the Vedas) by the high-souled Rishis.

Lomasha said:
O Yudhishthira, O ruler of men, the place from which you hear this sound, is distant from here three hundred thousand yojanas. Keep quiet.

O king, this is the celestials forest of the self-create (Brahma) where, O king of kings, the powerful Vishvamitra performed his sacrifices.

In which sacrifices the self-create (Brahma) gave away to the illustrious Kashyapa, as Dakshina, this earth with all its mountains, rivers and countries.

O son of Kunti, as soon as earth was given away, she became sad; and thus she spoke in anger to the exalted lord of the world, "O exalted one, you should not have given me away to any mortal. Your this giving me away would come to nothing, for I am going down to the nether world."

O ruler of earth seeing the earth sad and despondent, the exalted Rishi, Kashyapa, gratified her by a propitiatory act.

O son of Pandu, thereupon the earth was gratified with his asceticism. She again rose from the water and remained as a sacrificial altar.

O king, yonder before us is the spot with the distinct form of that sacred altar. O great king, ascending it, become great in prowess.

O king, this is that sacred altar stretching as far as the sea; be blessed by ascending it; and of yourself cross the sea.

When you will ascend it today, I shall perform the ceremony to avert all evils from you, for, O descendant of Ajamida, this altar here, as soon as it is touched by a mortal, goes down into the sea.

"I bow to the god who protects the universe. I bow to the god who is beyond this universe. O lord of gods, come near this salt sea."

"The fire, the sun, the organ of generation, water, the goddess, the seed of Vishnu, nectar and the navel of nectar. The god of fire is the organ that generated you (ocean). The earth is your body. Vishnu gave the seed that caused your being. You are the navel of nectar." O son of Pandu, you must recite the above words of truth and as you recite you must quickly ascend this altar. O Pandava, thus, these words of truth must be audibly recited; and while thus reciting them, one must plunge into this lord of rivers (ocean).

O son of Kunti, O best of the Kurus, else this lord of waters of divine origin, this great ocean, must not be touched even by the end of a Kusha (grass).

Vaishampayana said :
Thereupon when the ceremony to avert evils had been completed, the high-souled Yudhishthira went into the sea. Having performed all that the Rishi (Lomasha) had ordered, he went to the Mahendra (mountain) and spent the night there.

That lord of earth (Yudhishthira) lived there for one night. He with his brothers gave the highest honours to the ascetics.

Lomasha told him there the names of all the ascetics, namely the Bhrigus, the Angiras, the Vasishthas and the Kashyapas.

The royal sage (Yudhishthira) paid a visit to them all and made obeisance to them with joined hands. He then thus asked Akritavrana who was the follower of heroic (Parshu) Rama. "When will the illustrious (Parshu) Rama show himself to the ascetics here? I desire on that occasion to see that descendant of Bhrigu.

Akritavrana said:
Your coming here is already known to Rama whose soul spontaneously knows everything. Rama is pleased with you. He will soon show himself to you.

The ascetics see Rama on the fourteenth and eighth day of the lunar month. At the close of this night, the fourteenth day of the lunar course will set in.

Yudhishthira said:
You are a follower of the mighty Rama, the son of Jamadagni; you must have personally seen all the (great) deeds performed by him in the days of yore.

Therefore narrate to us today how the Kshatriyas were vanquished by him in battle and what was the cause of it.

Akritavrana said:
O foremost of kings, O descendant of Bharata, I shall with great pleasure narrate to you that excellent story of the celestials-like deeds of Rama, the son of Jamadagni, who was born in the race of Bhrigu. (I shall also narrate the history of) Kartavirya, the king of the Haihayas.

The king of the Haihayas, named Arjuna, was killed by Rama. O son of Pandu, he had one thousand arms and seven wonderful weapons.

O lord of earth, through the favour of Dattatreya he possessed a golden car. His wealth was the whole earth including all creatures.

The car of that illustrious hero could go everywhere in an unobstructed course. Being greatly powerful by having received boons, he on that car.

Trampled upon the celestials, the Yakshas and all the Rishis. He always persecuted all creatures wherever they were bound.

Thereupon the celestials and the Rishis of great vows all met together; and they thus spoke to the god of gods, the slayer of Asuras, Vishnu of great prowess, "O lord, O exalted one, kill Arjuna to protect all creatures. The lord, the ruler of the Haihayas, on his celestials car, chastised Vasava (Indra) when he was sporting with Sachi. O descendant of Bharata, thereupon the exalted deity (Vishnu) held a consultation with Sakra (Indra) promising to do all.

Indra adviced the welfare of all creatures. Then hearing everythig, lord of all world went to Badari, his most favourite hermitage. At this very time there lived on earth a mighty king in Kanyakubja, monarch of great prowess, known in the world by the name of Gadhi. But he retired into the forest. When he was living in the forest, a daughter was born to him as beautiful as an Apsara. O descendant of Bharata, Rechika, the son of Bhrigu asked her for marriage.

Thereupon Gadhi thus spoke to that Brahmana of rigid vows, "There is a custom in our family, established from the days of yore. O foremost of Brahmanas, know, the bridegroom must give a dowry of one thousand swift and brown coloured and black-eared horses.

O son of Bhrigu, O exalted one, you cannot be asked to give (such a dowry). O exalted one, my daughter also cannot be refused (when asked by you). Do what is proper."

Richika said:
I shall give you one thousand swift, brown-coloured and black-eared horses. Let your daughter become my wife.

Akritavrana said:
O king, having thus promised, he (Rechika) thus spoke to Varuna, "Give me one thousand swift, brown-coloured and black-eared horses to be my dowry. Varuna immediately gave him one thousand (such) horses.

The place, where the horses rose from the Ganges in Kanyakubja, is celebrated as the Horse-Tirtha. And then the king bestowed Satyavati (his daughter to Rechika). In the marriage of the daughter of Gadhi even the celestials were present. Thus that foremost of Brahmana Rechika obtained one thousand horses. Saw the dwellers of heaven and got a wife according to the ordinance. He then sported with that slender-waisted damsel at pleasure.

O king, when the marriage ceremony was over, Bhrigu came to see his excellent son, who with his wife duly worshipped him; and seeing them he (Bhrigu) was greatly pleased.

When the preceptor (Bhrigu), the adored of all the celestials, was seated, the husband and wife after duly worshipping him with joined hands stood before him and waited for his command.

Thereupon the exalted Bhrigu with a delighted heart thus spoke to his daughter-in-law, "O blessed girl, ask for a boon. I am ready to grant you what you desire."

She gratified the preceptor (Bhrigu) in order to obtain a son for herself and for her mother; and he too granted her desire.

Bhrigu said:
At the time of the season you and your mother after bathing at the proper time must embrace two different trees, she as Ashvatha tree and you a fig tree.

O blessed girl, after having ransacked the whole universe these two Charus have been prepared by me with the utmost care.

They must be taken with the greatest care." And he then disappeared. But they made an exchange, both in the case of the Charus and the embracing (of trees).

After a long time that exalted Rishi (Bhrigu) again came there. Knowing all by his divine knowledge he again came there.

Thereupon the greatly effulgent Bhrigu thus spoke to his daughter-in-law Satyavati, "O blessed girl, O maiden of lovely brow, you have taken the wrong Charu and embraced the wrong tree. It was your mother who have deceived you. Your son, though a Brahmana, will adopt the practices of the Kshatriyas.

The mighty son of your mother, though a Kshatriya, will adopt the practices of a Brahmanas. His power will be great; he will tread the path of the righteous.

Thereupon she again and again adored her father-in-law, saying, "Let not my son be of this character; let my grandson be such."

O son of Pandu, he replied, "Be it so;" and he was pleased to grant her prayer. When the proper time came, her son was born, named Jamadagani.

This descendant of Bhrigu was endued with both splendour and grace. He grew in years as well as in strength; and he excelled all in the Vedas.

O best of the Bharata race, the science of arms with four kinds of weapons rivalling the lustre of the sun spontaneously and without instruction came to him.

Akritavrana said:
The greatly ascetic Jamadagni devoted himself to the study of the Vedas. Thereupon he performed great austerities. Pursuing a methodical course of study, he got a mastery over the Vedas.

O king, going to the ruler of men, Prasenjit, he asked Renuka in marriage; and the king bestowed her upon him.

Having got Renuka as his wife, that son of Bhrigu came with her to the hermitage; and assisted by her he began to practise asceticism.

Four sons were born of her, Rama being the fifth. Though the youngest, Rama became superior to all in merit.

Once upon a time when her sons had all gone away to gather fruits, Renuka of rigid vows went to bathe.

O king, when, she was going at pleasure, Renuka saw Chitraratha, the king of Martikavata. Seeing the king adorned with garlands of lotus sporting in the water with his wives, Renuka was filled with desire.

Being unable to control her this unlawful desire, she became polluted; she then returned to the hermitage much frightened at heart.

Having seen her deprived of the lustre of chastity and full of giddiness, that greatly effulgent and mighty Rishi reproached her by crying "fie".

There came then the eldest of Jamadagni’s son, named Rumanvan and then Sushena, then Vasu and then Vishvavasu.

The exalted Rishi one after the other asked them to kill their mother. But they were confounded and could not utter a word.

Then he cursed them in great anger; and having been thus cursed they lost their sense and became like inanimate objects. They became in conduct like beasts and birds.

Then that slayer of hostile heroes, Rama, came to the hermitage last of all. To him said the greatly ascetic, the mighty armed Jamadagni,

"O son, kill your this sinful mother without the least compunction." Thereupon Rama took up an axe and cut off his mother's head.

O great king, the anger of the illustrious Jamadagni was then suddenly appeased; and being much pleased he thus spoke,

"O child, O virtuous man, you have performed this difficult task at my bidding. Ask me, I shall grant you whatever you desire in your heart." There upon he asked that his mother might be restored to life, that he might not be haunted by the remembrance of this cruel deed, that he might not be touched by any sin and that his brothers might be restored to their former state that he might be unrivalled in battle and that he might obtain long life. O descendant of Bharata, the greatly ascetic Jamadagni granted him all that he desired.

O lord, once at a time when his sons had again gone out (to gather fruits), the mighty son of Kirtavirya, the king of the country near the sea-shore, came to the hermitage.

When he came to the hermitage, he was hospitably received by the Rishi's wife. But proud of prowess, he was not pleased with the reception. By force and in defiance of all resistance, he seized and carried off from the hermitage the chief cow whose milk supplied the sacred Ghee, not at all heeding the loud lowing of her calf. And he wantongly pulled down the trees of the forest.

When Rama came home, his father told him all that had happened. And seeing the calf lowing piteously, Rama became exceedingly angry.

He rushed towards the son of Kartavirya who was under the shadow of death. The slayer of the hostile heroes, the descendant of Bhrigu, displayed his prowess in battle. O king, with sharpened arrows which were shot from a beautiful bow, he cut down Arjuna's one thousand arms each of which was like a massive iron bolt (for barring the door).

Being under the shadow of death, he was overpowered by Rama. Then the relatives of Arjuna, with their wrath excited against Rama.

Rushed at Jamadagni (one day, when Rama was absent from the hermitage). Although he was powerful they killed him for he was engaged in asceticism.

O Yudhishthira, attacked by them he again and again piteously uttered the name of Rama. The sons of Kirtavirya pierced Jamadagni with their arrows; and having thus persecuted their enemy, they went their way. When they had gone away and when Jamadagni had breathed his last. Rama, the descendant of the Bhrigu's race, came back to the hermitage with fuels for religious rites. The hero saw his father who had been killed. Being exceedingly grieved, he lamented for the sad fate that had befallen his father.

Rama said:
O father, for my fault you have been killed like a deer in the forest with arrows by those mean and foolish wretches, the sons of Kirtavirya.

O father, virtuous and ever steady in the honest path as you were, how can fate permit that you should die in this way?

What an awful sin must have been committed by them who have with hundreds of arrows killed you who were ever engaged in asceticism, who were old and who were averse to fight with them.

How can those shameless men speak of their (shameful) deed to their friends and relatives that they have killed virtuous man who was averse to fight.

O king, thus did he lament in piteous manner; and then that great ascetic performed all the obsequies of his (deceased) father. That conqueror of hostile cities, Rama, then set fire (to the funeral pyre) of his, father, O descendant of Bharata and then took an oath to destroy all Kshatriyas.

That mighty hero, greatly powerful in battle, equal to god of death himself, then took up weapons in anger; and alone he killed the sons of Kirtavirya.

O best of Kshatriyas, that foremost of all wielders of arms, Rama, destroyed all those Kshatriyas who were their followers.

Twenty-one times that lord made the earth Kshatriya-less. With their blood he made five lakes in Samantapanchaka.

That perpetuator of the Bhrigu race then offered there oblations to his ancestors. Then Rechika appeared to him in a visible form and stopped him.

Then the mighty son of Jamadagni offered libations to the lord of the celestials in a great sacrifice, in which he bestowed the earth of the Ritvijas.

O king, he built an altar made of gold which was ten vyamas (2O yards) in breadth and nine in height. He made a gift of it to the illustrious Kashyapa.

O king, then at the request of Kashyapa, the Brahmanas divided it into a number of shares and thus they came to be called the Khandavayanas (share-takers).

O king, having bestowed the earth on the illustrious Kashyapa, he engaged in severe austerities on the Mahendra, the foremost of mountains.

Thus did hostility arise between him and the Kshatriyas that lived on the earth. The entire world was thus conquered by the immeasurably effulgent Rama.

Vaishampayana said:
Then on the fourteenth day of noon, the high-souled Rama at the proper hour appeared before the Brahmanas and Dharmaraja (Yudhishthira) with his younger brothers.

O king of kings, that foremost of kings, that lord, then with his brothers offered highest worship to the Brahmanas; and they also worshipped him (Rama).

Having worshipped the son of Jamadagni and having received due respect from him, he (Yudhishthira) spent a night on the Mahendra (mountain) and he then started towards the south.

Vaishampayana said:
That magnanimous king then went to many sacred places and to various spots on the sea-shore, all adorned with the presence of Brahmanas. (He went to many) charming Tirthas and saw them.

O son of Parikshit, bathing in them and distributing wealth, that son of Pandu with his younger brothers went to a greatly holy and broad river.

That magnanimous king, bathing there, offered oblations to the Pitris and the celestials. Giving wealth to the foremost of Brahmanas, he then went to the ocean-going Godavari.

O king, then being cleansed of his sins, he came to the sea in the Dravida. The hero then saw the greatly holy and sacred Agastya Tirtha and also the Nari Tirtha.

He heard here the story of the famous feat which was achieved by Arjuna, that foremost of wielders of bow and which was beyond the power of man. Being praised by the great Rishis, the son of Pandu derived much pleasure.

O ruler of earth, that lord of earth with Krishna (Draupadi) and his younger brothers, praising the prowess of Arjuna, then lived there in great happiness.

He then gave away one thousand kine in those Tirthas situated on the shore of the excellent sea; and with his brothers he narrated with joy the account of Arjuna's bestowal of kine.

O king, he then went one after the other to all the Tirthas and also to other sacred places and thus his desires were fulfilled. He then saw the very sacred Shurparaka.

Then having crossed a certain tract on the sea coast, he came to a forest celebrated over the earth. In the days of yore the celestials performed asceticism there and the kings performed sacrifices.

The long and lusty-armed hero saw the celebrated altar of Rechika's son, that foremost of all wielders of the bow. It was surrounded by many ascetics and was fit to be worshipped by the virtuous.

The king then saw the sacred and the charming shrines of all the celestials, of the Vasus, of the Maruts, of the Ashvins of Yama, of Aditya, of the Lord of wealth (Kubera), of Indra, of Vishnu, of Shiva, of Moon, of the author of day (sun), of the lord of waters, of the lord of the Sadhyas and of Brahma, of the Pitris, of the high-souled Rudra, O king, of Sagara, of Sarasvati, of the Sidhyas and of many other immortal holy gods.

The king observed many fasts in these Tirthas and gave away many costly gems. Having bathed his body in these holy places, he again came back to Shurparaka.

He then with his brothers went along those Tirthas on the sea-coast; and he then came to Prabhasa, the fame of which had been spread by the Brahmanas all over the world.

The large and red-eyed hero, having bathed in it with his brothers, offered oblations to the celestials and the Pitris. So did Krishna (Draupadi) and all the Brahmanas with Lomasha.

For twelve days he lived on air and water. He performed ablutions for day and for night; he surrounded himself with fire kindled on all sides. Thus did that greatest of all virtuous men engaged himself in asceticism.

When he was thus practising the severe austerities, Rama and Janardana (Balarama and Krishna) heard of it. The two leaders of the Vrishnis accompanied with soldiers went to Yudhishthira, the descendant of Ajamdra.

The Vrishnis saw that the sons of Pandu lay down on the ground, their bodies being besmeared all over with dirt. Seeing Draupadi in a sad state, they were filled with grief and broke out into loud lamentations.

The king, whom misfortune never could cast down, cordially met Rama and Krishna, Krishna's son Samba, the grandson of Shini and other Vrishni and paid to them all due honours.

They also paid due honours to the son of Pandu and were similarly honoured by him. O king, they sat round Yudhishthira as Indra is seated surrounded by the celestials.

Being highly pleased, he narrated to them all the machinations of his enemies and how he lived in the forest and how Arjuna had gone to the abode of Indra; all this he narrated in great gladness of heart.

They were glad to learn all this from him. When they saw the Pandavas lean, the magnanimous and the majestic Vrishnis began to shed tears, which came out spontaneously from their eyes.

Janamejaya said:
O great ascetic, when the Pandavas and the Vrishnis reached the sacred Prabhasa, what did they do? What conversation was held by them there? For all of them were high-souled, proficient in all the branches of Science and both the Vrishnis and the Pandavas held one another in friendly estimation.

Vaishampayana said:
Having arrived at the sacred Tirtha on the coast of sea, the heroic Vrishni surrounded the sons of Pandu and waited upon them.

Thereupon Rama, the wielder of plough-share, as white as the milk of a cow or the Kunda flowers or the moon or the silver or the lotus-root, who was adorned with garlands of wild-flowers, thus spoke to the lotus-eyed one.

Rama said:
O Krishna, I do not find that the practice of virtue leads to any good or that sinful practices cause any evil, for the magnanimous Yudhishthira is miserable with matted locks, a wanderer in the forest with barks of trees as his garments.

Duryodhana is ruling the earth; the earth does not swallow him up. From this men with little intelligent would consider that a sinful life is preferable to a virtuous one.

When Duryodhana is flourishing and Yudhishthira is miserable being robbed as he is of his throne, what should people do in this matter? This is the doubt that is perplexing the mind of every man.

Here is this lord of men born of Dharma himself, ever steady in the path of virtue, devoted to truthfulness and possessing a liberal heart, this son of Pritha who should give up his kingdom, but who would not swerve from the path of virtue. How is it that Bhishma, Kripa, Brahmana, Drona, the aged king (Dhritarashtra), the senior members of the (Kuru) race are all living happily after banishing the sons ofPritha? Fie to the vicious-minded leaders of the Bharata race!

What will that sinful man, that ruler of earth say to his (deceased) ancestors when he will meet them in the next world? Having driven away his inoffensive sons from the throne, will he be able to say that he treated them in a blameless way?

He does not now see with his minds eye how he has become so sightless and for what act he has grown blind among the kings of this entire earth. It is because he has banished the sons of Kunti.

I have no doubt that son of Vichitravirya's son when he with his sons perpetrated this cruel act, here saw blossoming trees of gold in the abode of the Pitris.

When he had farelessly banished Yudhishthira to the forest who had all his weapons with him and who was accompanied by his younger brothers, he must have asked (some questions) them with their shoulders projecting towards him and their red eyes staring at him; and he must have heard their reply.

This Vrikodara (Bhima) here is able to destroy with the strength of his powerful arms only and without the help of any weapons a great array of hostile troops. Hearing his war-cry the soldiers on a field of battle utterly lose their heart.

The greatly strong hero is now suffering from hunger and thirst and is emaciated with toilsome journeys. It is certain when he will take up in his hand arrows and other weapons and meet his enemies on the field of battle, he will then remember the sufferings of this forest-life and kill all his enemies.

None exists in the world who is equal to him in strength or in prowess. He is now emaciated with cold, heat and wind, but when he will stand up for fight, he will kill all.

This powerful hero, this Vrikodara, conquered single-handed all the rulers of men of the eastern countries along with those who followed them in battle. He returned from the war safe and uninjured. Even he is now miserably passing his days in the forest wearing barks of trees. This mighty-Sahadeva defeated all the kings of the southern countries, those ruler of men who had assembled on the shore of the sea. they now see him in the garb of an anchorite.

This hero (Nakula), valiant in battle defeated single-handed the kings who ruled over the western countries. He now roams in the forest living on fruits and roots, with matted locks on his head and his body besmeared with dirts.

This princess (Draupadi), the daughter of a king, who is a great car-warrior, rose from the sacrificial altar. She was always accustomed to a life of comfort and ease. How is she now enduring the miserable life in the forest?

How are (the men), the son of Dharma who stands at the head of all the three Vargas (Dharma, Artha and Kama), this, son of Vayu, this son of king of the celestials these two sons of Ashvins, being all the sons of celestials and accustomed to a life of comfort and ease, living in this forest deprived of all comforts.

Why did not the earth sink with all these hills when the son of Dharma met with defeat and when his wife, brothers, followers and he himself, were driven away (from the kingdom) and when Duryodhana began to flourish.

Satyaki said:
O Rama, this is not the time for lamentation. Let us do without any further delay that which is proper and suited to the present occasion, though Yudhishthira does not say anything.

Those in the world who have other persons to look after them do not undertake to do anything themselves. They have others to do their work as did Shibi and others of Yayati.

O Rama, those, whose help-mate scat according to their own opinion, those men having others to look after them, never meet with disaster like men who have none to help them.

How is it that when the sons of Pritha have these two men, Rama and Janardana (Krishna) also Pradyumna, Samba and myself, all able to protect the three worlds, that they are living in the forest?

It is proper that this very day the army of the Dasharahas should march out, variously armed and well clad in armours. Let the sons of Dhritarashtra be attacked with the Vrishni soldiers and let them all go with their friends to the abode of Yama. Let him alone who wields the bow made of horn (Krishna), let yourself alone who, if roused, is capable of subverting the whole, earth, kill the sons of Dhritarashtra with all their friends as the chief of the celestials killed Vitra.

The son of Pritha (Arjuna) is my brother, he is my friend, he is also my preceptor; and he is like the second self of Krishna. It is for this reason that men desire for a worthy son and that a preceptor seeks an obedient and obliging pupil.

It is for this reason the time has (at last) come for that, excellent work which is the best of all works and which is difficult to perform. I shall baffle his (Duryodhana's) showers of weapons by my excellent weapon, I shall overpower all in battle.

O Rama, I shall in anger cut off his head from his body with my excellent weapons which are like snakes or poison or fire. I shall by force with my sword sever his head from his body in the field of battle.

Then I shall kill all his followers, Duryodhana and all the Kurus. O son of Rohini, let the followers of Bhima look at me with joy when I take up my weapons at the field of battle.

I shall alone kill all the chief men of the Kurus as fire burns heaps of straw at the end of the Yuga. Kripa, Drona, Vikarna and Karna, are not (at all) able to withstand the sharp arrows shot by Pradyumna.

I know the power of this son (of Krishna). I know how Krishna's son conducts himself in the field of battle. Samba will with great force chastise by his arms Dushashana with his charioteer and car.

Nothing exists which can withstand the force of the son of Jambavati when he becomes irresistible in fight on the field of battle. The army of the Daitya Shamba was speedily routed (by him) when he was but a boy.

Ashvachakra whose thighs were round and whose mascular arms were of exceeding length was killed by him in battle. Who is there who can go before the car of the great car-warrior Samba?

As men coming within the clutches of death can never come out of it, so who is there that once coming under his clutches in the field of battle, escapes with his life.

The son of Vasudeva will consume by the shower of his fiery weapons all the soldiers together with those two great car-warriors, Bhishma and Drona and also Somadatta surrounded by his sons.

Who is there in all the world including the celestials whom Krishna cannot fight on equal footing? When he takes up his weapons, wields his excellent arrows, arms himself with the discus, he becomes matchless in fight.

Let Anirudha also take up in his hand buckler and sword, let him cover the earth with Dhritarashta's sons, their heads being severed from their bodies, as in a sacrifice the altar is covered with Kusha (grass).

Gada, Ulmuka, Bahuka, Bhanu, Nitha and heroic in battle but young in age, Nishatha, Sarana and Charudeshna, irresistible in war, let all of them perform feats befitting their race.

Let the united armies of Satvatas and the Suras, together wit the chief heroes of the Vrishnis and the Andhakas, killing the sons of Dhritarashtra in the field of battle, spread their fame all over the world.

Let Abhimanyu rule the earth so long this foremost of virtuous men, the high-souled Yudhishthira is engaged in fulfilling the vow which this best of the Kuru race took on the occasion of the celebrated gambling match.

After his enemies are all defeated by the arrows discharged by us, let the virtuous king then rule over the earth. There will be then no son of Dhritarashtra (Duryodhana) or the son of the charioteer (Karna). This is the most important work for us to do and this will surely lead us to fame.

Krishna said:
O descendant of Madhu, there is no doubt what you say is true. O greatly courageous hero, we accept your words. This foremost of Kurus, (Yudhishthira) does not desire to possess the land that is not won by his won prowess of arms.

Neither for the sake of pleasure, nor from fear, nor rom covetousness would Yudhishthira ever abandon the rules of his (Kshatriya) order, nor would the two great car-warriors, Bhima and Arjuna, nor the twins (Nakula and Sahadeva), nor Krishna, the daughter of Drupada.

(Bhima) and Dhananjaya (Arjuna) are both unrivalled in fight on earth. Why should he not rule over the earth when the two sons of Madri are there to espouse his cause?

When the illustrious king of Panchala together with the king of Kekaya and we also, would put forth our united strength, then the enemies of Yudhishthira would surely be annihilated.

Yudhishthira said:
O descendant of Madhu, there is nothing to be surprised that you should speak thus. To me truth is over my sovereignty. It is Krishna alone who knows what I am and it is I alone who know what Krishna is.

O descendant of Madhu, O foremost of the Sinis, when this best of men (Krishna) will perceive that the proper time is come for displaying courage, you and he will then defeat Suyodhana (Duryodhana).

Let the heroes of the Dasharaha race go back today. They are my patrons, these best of men have come here to visit me. O immeasurably powerful heroes, never fall off from the path of virtue. I shall see you again when you will be happily assembled together.

Vaishampayana said:
Then after mutual greeting and obeisance to the seniors and embracing the youthful, those foremost of the Yadus and the sons of Pandu separated. The Yadus went home and they (the Pandavas), continued their journey to the Tirthas.

Having parted with Krishna, Dharmaraja with his younger brothers and with Lomasha and with servants went to the sacred river Payoshini the landing place of which was constructed by the king of Vidharbha.

He lived on the banks of the Payoshini waters of which were mingled with the Soma juice. There the illustrious Yudhishthira was greeted with excellent laudatory terms by the chiefs of the Brahmanas who came to see him there.

Lomasha said:
O King, when Nriga performed sacrifices and gratified Purandara (Indra) with the offer of Soma juice, he became very much gratified and was much pleased.

Here did the celestials with Indra and Prajapati (Brahma) perform many sacrifices on a large scale and paid large Dakshinas to the ministering priests.

Here king Amurtarasya offered oblations of Soma to the wielder of Vajra (Indra) in seven great horse-sacrifices.

The articles which in other sacrificial rites are uniformly made of timber, wood and of earth were all made of gold in these seven sacrifices.

It is heard that, in all these sacrifices seven sets of stakes, of rings for sacrificial stakes, of spots, ladles, utensils and spoons were prepared by him.

On each sacrificial stakes seven rings were fastened at the top. O Yudhishthira, the celestials together with Indra erected the sacrificial stakes made of gold which were prepared for his sacred rites. In all these foremost of sacrifices of that great king Gaya, Indra was delighted by drinking the Soma juice and the ministering priests were gratified with the large Dakshinas they received. The Brahmanas obtained untold wealth.

As the sand-grains on earth, as stars in the firmament, as the rain drops when it rains cannot be counted. So the wealth that Gaya gave away could not be counted.

O great king, even the above mentioned objects might be counted, but the Dakshinas bestowed on the priests in those seven sacrifices could not be counted. Its largeness exceeded all that was known before.

The images of the goddess of speech were made of gold by Vishvakarma himself. The king gratified the Brahmanas by presenting them to those priests who came there from all directions. O king, when Gay a performed his sacrifices, he erected sacrificial stakes at so many places that little space was left (uncovered) on earth.

O descendant of Bharata, he obtained the region of Indra by his that act. He who bathes in the Payoshini goes to the region obtained by him.

Therefore, O king of kings, O undeteriorating one, O protector of earth, you and your brothers should bathe in this river; and then you will be freed from all sins.

Vaishampayana said:
O foremost of men, O sinless one, having bathed in the Payoshini with his brothers, that great hero went with his brothers to the Vaidurya mountain and the great river Narmada. Lomasha narrated to him the accounts of all the sacred and charming Tirthas. He with his brothers then visited those places according to his desire and convenience. He gave away to the Brahmanas in this places by thousands.

Lomasha said:
O son of Kunti, seeing the Vaidurya mountain and bathing in the Narmada, one obtains the region of the celestials and the kings.

O foremost of men, O son of Kunti, this is the junction of Treta and Kali (ages); this is the time when a person is cleansed of all his sins.

O child, this is the place where Sharyati performed his sacrifice. Kaushika (Indra) with Ashvins appeared here in their visible from and drank the Soma (juice).

The greatly ascetic, the descendant of Bhrigu, was filled with anger against Indra. The lord Chyavana paralyzed Indra and obtained the princess Sukanya as his wife.

Yudhishthira said:
Why the exalted chastiser of Paka, Indra, was paralyzed and the great ascetic, the descendant of Bhrigu got angry against him?

O Brahmana, why he made the Ashvins, the drinkers of Soma? O exalted one, narrate all this to me in detail.

Lomasha said:
O descendant of Bharata, the son of the great Rishi Bhrigu was Chyavana by name. That greatly effulgent one practised asceticism near the yonder lake. O Pandava, O king, that greatly powerful one sat in the posture called Vira. He remained for a long period of time in this one posture.

O king, after the lapse of a long time he was covered with an ant-hill which was in its turn covered with creepers. Crowds of ants enveloped him.

Covered all over with ants and looking like a heap of earth, that greatly intelligent one performed severe austerities.

Then after the lapse of a long time the king named Sharyati came to sport in this charming and excellent lake.

O descendant of Bharata, with him were four thousand women, all wedded to him. There was also with him his daughter of beautiful brows, named Sukanya.

Surrounded by her companions and adorned with beautiful ornaments, she came to the ant-hill within which Bhrigu’s son was seated.

Accompanied by her maids, she began to sport there, seeing the beautiful scenery and looking at the large trees that stood in the forest.

She was handsome, she was young, she was amorous and she was frolic-some. She began to break the trees that were full of blossoms. The intelligent son of Bhrigu saw her alone without her maids. Adorned with ornaments and clad in one cloth she was wandering about (in the forest) like a flash of lightning.

Seeing her sporting in the lonely forest, the greatly effulgent Brahmana Rishi, endued with the ascetic prowess, was filled with desire,

He addressed that blessed lady, but she did not hear him. Then Sukanya saw the eyes of Bhrigu's son within the ant-hill.

Out of curiosity she lost her sense; and saying "what is this," she pierced the eyes with a thorn.

His eyes being thus pierced, he felt great pain and became very angry. He then stopped the calls of nature of the troops of Sharyati.

Their state thus becoming deplorable, they were greatly afflicted. Seeing this the king asked, "Who has done injury to the illustrious son of Bhrigu, who is old, who is ever engaged in asceticism and who is of wrathful temper?

If you know it, tell me without the least delay." Thereupon all the soldiers said, "We do not know who has done this harm (to the Rishi).

Do whatever you please and make a searching enquiry into this matter." Thereupon that king, using both menace and conciliation, asked about the matter, his friends. But they could not tell him anything. Seeing the soldiers in great sorrow on account of their great distress and her father aggrieved, Sukanya thus spoke, "While roving in the forest, I saw something brilliant within the ant-hill.

Believing it to be a fire fly, I pierced it with the thorn." Having heard this, Sharyati immediately went to the ant-hill.

There did he see Bhrigu’s son, old both in years and asceticism. That ruler of earth then with joined hands prayed thus for his favour.

"You should pardon me for what has been done by this girl out of ignorance." The son of Bhrigu Chyavana then thus spoke to that ruler of earth, "O king, this one, filled with pride, has insulted me by piercing (my eyes). Even her, endued as she is with beauty and devoid of all sense by ignorance and temptation, even this daughter of yours, I must have for my wife. I tell you truly, I can pardon you only on this condition."

Having heard the words of the Rishi, Sharyati without pausing for consideration at once bestowed his daughter on the high-souled Chyavana.

Having received that maiden, the exalted one was pleased (with the king). Having obtained the Rishi's grace, the king with his soldiers then went to his own city.

The faultless Sukanya also, having obtained that ascetic for her husband, began to wait upon him by practising asceticism and observing the ordinances.

The beautiful-featured one, that guileless lady, worshipped Chyavana and waited upon his guests and ministers to the sacred fire.

Lomasha said:
O king, once on a time, the (two) celestials the Ashvins saw Sukanya, when she had bathed and when she had no clothes on her person. Having seen that charming damsel who resembled a daughter of the celestials king, the horse-born Ashvins came to her and thus spoke to her.

"O lady of tapering thighs, whose daughter are you? What are you doing in this forest? O blessed one, O beautiful damsel, we desire to know this. Therefore tell us."

Thereupon Sukanya filled with bashfulness thus spoke to those foremost of celestials, "I am the daughter of Sharyati and I am the wife of Chyavana."

Ashvins then again spoke to her with smiles, "O auspicious one, why has your father bestowed you on a man who is verging on death? O timid one, you shine in this forest like the flashing lightning. O beautiful lady, we have never seen any one like you even in the celestials region.

O blessed one, unadorned with ornaments and unclad in beautiful robes as you are, you beautify the frost more by your unadorned beauty.

O lady of faultless limbs, you cannot (however) look so beautiful besmeared as you are with mud and dirt as you would if adorned with ornaments and clad in gorgeous costume.

O auspicious one, becoming such why do you serve a decrepit old husband, one that has become incapable of realising pleasure,

O lady of sweet smiles, one who in incapable of protecting and supporting you? Therefore abandoning Chyavana, accept one of us as your husband.

Making up your mind, invite your husband (from among us two). Do not spend your youth uselessly." Having been thus addressed, Sukanya thus spoke to the celestials,

"I am devoted to my husband Chyavana. Do not entertain any doubts about it." To her again they spoke thus, "We two are the celestials physicians. We shall make your husband young and handsome. Then from among us three, you shall select one of us as your husband. O blessed one, promising this, bring your husband here."

O king, she went at their word to Bhrigu's son and told the son of Bhrigu what the two celestials had said. Having heard this, Chyavana said, "Do it."

They then thus spoke to that princess, "Let your husband enter into water. Thereupon Chyavana with the desire of becoming handsome soon entered the water.

O king, the two Ashvins also entered into the lake. A few minutes after they all came out from the lake, becoming exceedingly beautiful, young and wearing brilliant ear-rings, all assuming the same appearance delightful to the heart.

They then all said to her "O blessed lady, O fortunate one, O beautiful damsel, chose one of us as your husband.

O beautiful featured lady, select him for your husband who may be liked by you." But seeing then all of the same appearance, she paused and pondered. At last she ascertained who was her husband and selected him. Having obtained his wife and the beauty that he desired, Chyavana, of exceeding prowess, cheerfully spoke these words to the horse-born deities. "Since being an old man I have obtained from you youth and beauty and also my wife, I shall make you two the drinkers of the Soma juice even in the presence of the king of the celestials."

Having heard this, the two (Ashvins) cheerfully went to heaven. Chyavana and Sukanya also passed happily their days like (two) celestials.

Lomasha said:
Thereupon hearing that Chyavana had been turned into a youth, Sharyati, becoming very much pleased, came with his troops to the hermitage of the son of Bhrigu.

He saw Chyavana and Sukanya like two celestials children. Sharyati with his wife was as pleased as he would have been, if he had acquired the whole earth. The ruler of earth together with his wife was received honourable by those saints. The king seated himself near the ascetic and entered into a delightful conversation of an auspicious kind.

O king, the son of Bhrigu thus spoke to that ruler of worlds these words of a soothing nature, "O king, I shall perform your sacrifice. Let the necessary articles be procured."

Thereupon that ruler of earth, Sharyati was exceedingly delighted. O great king, he expressed his approbation of the proposal made by Chyavana.

On an auspicious day, suitable for the commencement of a sacrificial ceremony, Sharyati ordered the erection of an excellent sacrificial shrine. He then splendidly furnished it with all desirable things.

O king, Chyavana, the son of Bhrigu performed his sacrifice. Hear the wonderful events which happened at that spot.

Chyavana took up some Soma juice, so that he might offer it to the Ashvins who are the physician to the celestials. When he was going to offer it, Indra prevented him.

Indra said:
These two (Ashvins) in my opinion have no right to receive an offering of the Soma juice; they are the physicians to the celestials. As such, they are prevented (from receiving it).

Chyavana said:
O Indra, these two are of great energy, they are high-souled, beautiful and handsome, they have made me eternally young like a celestials. Why should you and the other celestials have a right to the Soma juice and not they? O lord of the celestials, O Purandara, know that the Ashvins are also celestials.

Indra said:
These two are physicians and as such they are but servants. Assuming various forms at pleasure, they roam about the world of the mortals. How can they claim the Soma juice?

Lomasha said:
When these words were said by the king of the celestials, the son of Bhrigu (Chyavana) did not heed them; and he took up the offering of (the soma).

Having seen that he was about to take up an excellent portion of Soma to offer it to the Ashvins, the destroyer of Bala Indra thus spoke to him,

"If you take up the Soma to offer it to those two celestials, I shall hurl at you my fearful thunder which is superior to all existing weapons."

Having been thus addressed, the son of Bhrigu smilingly looked at Indra and he then took up in due form some excellent Soma juice to offer it to the Ashvins.

The husband of Sachi (Indra), then hurled at him the fearful thunder. When he was about to hurl it, the son of Bhrigu paralyzed it.

Having paralyzed his arms, Chyavana recited sacred hymns and made offerings to the fire. That greatly effulgent one, having gained his object tried to kill the celestials (Indra).

Thereupon the Rishi created, by his ascetic power, a great Asura of huge body and exceeding prowess, named Mada.

His body was incapable of being measured by the Suras and the Asuras. His mouth was fearful; it was of huge size with teeth of sharpened ends.

One of his jaws rested on earth and the other stretched to heaven. He had four fangs extending as far as one hundred yojanas.

His other fangs extended as far as one hundred yojanas. They looked like the towers on a palace. They might be likened to the ends of spears.

His two arms were like two hills. They were of equal bulk and extended ten thousand yojanas. His two eyes resembled the sun and the moon and his countenance looked like the great fire at the universal dissolution.

He was licking his mouth with his tongue, which like lightning knew no rest. His mouth was open and his glance was fearful. It appeared as if he would forcibly swallow up the world.

He rushed upon Shatakratu (Indra) with the intention of devouring that deity. The worlds resounded with the loud and fearful roaring of that Asura.

Lomasha said:
Having seen the fearful-faced Mada, coming with open mouth like death himself with the intention of devouring him, the deity Shatakratu (Indra).

Licked the comer of his mouth when his arms were paralyzed. Being afflicted with fear, the celestials king thus spoke, O son of Bhrigu, O Brahmanas, I truly tell you that from this day the two Ashvins will be entitled to receive the Soma juice. Therefore be merciful to me.

O Brahmana Rishi, your attempts can never be futile. Let this be the rule. I know your act can never be in vain.

O son of Bhrigu, these two Ashvins are now entitled to drink the Soma juice as you have made them today. O son of Bhrigu, I have done it to spread the fame of your powers.

My object was to spread the fame of the father of Sukanya all over the world. It has been done by me, so that your fame may spread.

Therefore be merciful to me. Let it be as you desire." Having been thus addressed by Indra, the high-souled son of Bhrigu.

Was soon appeased; and he set free Purandara (Indra). O king, that mighty Rishi distributed Mada and put it piece-meal in drinks, in women, in gambling and in the field of sports. This Mada was formerly created again and again. Having thus thrown away Mada, he adored Indra with Soma.

He then assisted that king (Sharyati) to perform sacrifices to all the celestials together with the Ashvins. That foremost of speakers thus spread his fame all over the world.

O king, he then happily lived with his loving wife Sukanya in the forest. This is, O king, his lake resounding with the voice of the birds.

You must with you brothers offer oblations here to the Pitris and the celestials. O ruler of earth, O descendant of Bharata, having seen it and Sikataksha, .you should then go to the Saindhava forest and see many artificial rivers there. O great king, you should touch the waters of all the currents there and then, O descendant of Bharata, uttering the mantras of Sthanu, you will attain to ascetic success. O foremost of men, it is the time of junction between Treta and Dvapara Yugas.

O son of Pritha, by seeing it, one is cleansed of all his sins. Perform your oblations here in this place which is capable of destroying all sins.

Yonder is the Archika hill, inhabited by cultured men. Fruits of all seasons grow here at all times and the streams run forever. It is an excellent place.

O Yudhishthira, there are may caverns here of various forms made by the celestials. This is the Tirtha of the moon and it is surrounded on all sides by the Rishis, who are the Vaisyas, the Valkhilyas, the Pavakas and the Vayuvakhas.

There are three peaks and three sacred springs; you may walk round them all one by one; you can perform your oblations at pleasure.

O king of kings, O ruler of men, Santanu, Sanaka and Nara and Narayana, have obtained eternal regions from this place.

O Yudhishthira, here did the Pitris, the celestials and the great Rishis always lie down. They all performed asceticism on the Archika mountain. Perform sacrifice here.

O king, here did they cook charu (rice with milk) with the Rishis; here is also the Yamuna of everlasting current where Krishna engaged himself in asceticism.

O son of Pandu, O chastiser of foes, the twins, Bhimasena and Krishna (Draupadi) and all of us will accompany you to this spot,

O ruler of men, this is the sacred spring of Indra where Dhata, Vidhata and Varuna rose upwards.

O king, here do they live observing forbearance and practising the greatest virtue. This excellent and auspicious mountain is fit for kind and can did persons.

This is that Yamuna, O king which is frequented by the great Rishis, the scene of many sacrifices, it is holy and it destroys all fear of sin.

O son of Kunti, here did the great bow-man, king Mandhata, himself perform sacrifices, so did also Somaka, the son of Sahadeva, that foremost of all boon-givers.

Yudhishthira said:
O great Brahmana, how was born that excellent king, that foremost of monarchs, the son of Yuvanashva, Mandhata, celebrated over the three worlds?

Here did that immeasurably effulgent one attain to the highest regal power, for all the three worlds were as much under his rule as they were under that of the high-souled Vishnu?

I am desirous to hear all about the life and achievements of that intelligent king. I should also like to hear when and how his name became Mandhata, belonging as it did to the greatly effulgent Indra and how that matchlessly powerful hero was born, you are greatly-skilled in the art of narrating all events, (narrate all this to me).

Lomasha said:
O king, hear with attention how the name of Mandhata, that high-souled king, came to be famous all over the world.

The king Yuvanashva was born in the race of Ikshvaku. O ruler of earth, he performed many sacrifices in which Dakshinas (gifts) were large.

That foremost of all virtuous men, performed one thousand horse-sacrifices. He also performed many other sacrifices in which Dakshinas were in abundance.

But that royal sage had no son and therefore that high-souled and greatly vow-observing king made over to his ministers the duties of the state and went to live in the forest.

That high-souled king devoted himself to the pursuits, enjoined in the Shastras; and one day, O king, that monarch was much afflicted with observing a fast.

He was suffering from the pangs of hunger and his inner soul seemed perched with thirst. He then entered the hermitage of Bhrigu. O king of kings, on that very night, the great Rishi, .who was the delight of Bhrigu's race, had performed a religious ceremony with the object of getting a son born to Sudyumana. A large vessel was there filled with water which was consecrated with mantras and which had been previously deposited there. The water was endued with the virtue of making the wife of Yuvanashava conceive a son equal to Indra.

Having been much fatigued by keeping up nights, those great Rishis placed that jar on the altar and went to sleep.

The king was suffering from thirst, his palate was dry and he was eagerly looking for water. Entering the hermitage, greatly tired as he was, he asked for water.

With fatigue and with a perched throat, he cried in a feeble voice which resembled like the inarticulate notes of a bird. Therefore none heard his voice.

Thereupon the king, seeing the jar filled with water, quickly ran towards it. He drank the water and put the jar down.

That intelligent king, who was very thirsty, drank that cool water; his thirst being quenched he became greatly happy.

Those ascetic Rishis then awoke from their sleep and all of them saw that the water of the jar was gone.

The assembled all together and asked one another who had done this. Then Yuvanashva told the truth saying, "It was done by me."

The illustrious son of Bhrigu then said to him, O royal sage, O greatly powerful one, "It was not proper. This was kept with the object that a son may be born to you. It was endued with ascetic virtue. Having performed severe asceticism, I infused the virtue of my religious acts in this water, so that a son might be born to you.

O king, a son would have been born to you who would have been greatly strong, courageous, endued with the prowess of asceticism and who by his might would have even sent Indra to the abode of Yama. It was thus that this water was prepared by me. By drinking this water, O king, you have done what was not proper.

It is impossible now to turn back the incident which happened. What you have done was certainly ordained by Fate.

O great king, as you, being very thirsty, have drank the water prepared with sacred hymns which was filled with the virtue of my religious labours, you must bring forth out of your own body a son as described above. We shall perform for your sake a sacrifice of wonderful effect, so that you will bring forth a son equal to Indra. You will not feel any pain at the time of the delivery.

When one hundred years passed away, a son, as effulgent as the sun, came out by rising the left side of that high-souled king. The greatly effulgent child came out, but king Yuvanashva did not die, it was no doubt a great wonder.

Then greatly effulgent, Indra came there with the desire of seeing him. Thereupon the celestials asked Indra, "What is to be sucked by this boy?"

Then Indra gave his own fore finger into his mouth (to suck) and the wielder of thunder said, "he will suck me." Thereupon the dwellers of heaven with Indra gave him the name Mandhata. Having sucked the fore-finger of Indra, he became greatly strong and he grew to be thirteen cubits.

O great king, the whole of the sacred learning together with the holy science of arms was acquired by that greatly intelligent boy by the simple and unassisted power of his thought.

O descendant of Bharata, the bow, celebrated all over the world by the name of Ajagava and a large number of arrows made of horn, also an impenetrable armour, all came to him on the same day. He was installed on the throne by Indra himself and he then conquered the three worlds in righteous way, as once Vishnu did by three steps.

The wheel of that high-souled king's car was irresistible in its course. Gems and jewels came to that royal sage of their own accord.

O ruler of earth, this is the region which (once) belonged to him. It abounds in great wealth. He performed may sacrifices in which gifts were in abundance.

O king, that great, powerful and immeasurably effulgent king erected many sacred piles and performed greatly pious deeds, by which he obtained the privilege of sitting at Indra's side.

That intelligent king conquered and ruled with virtuous laws the earth with cities and with the sea, the abode of gems.

O great king, the sacrificial grounds prepared by him were to be found all over the earth. There is not a single spot which is not marked with it.

O great king, that greatly powerful king is said to have given away to the Brahmanas ten thousand Padmas and kine.

When there was a draught extending for twelve years, disregarding the wielder of thunder, he caused rain to fall for the growth of crops.

The greatly powerful king of Gandhara, born in the Lunar dynasty, was terrible like the roaring clouds. Those that foolishly attacked him with arrows were immediately killed by him.

O king, that intelligent king protected the four orders of the popple and by virtue of his asceticism and religious rites the world was kept from harm by that greatly powerful king.

This is the place where he, as effulgent as the sun, performed sacrifices to the celestials. Look as it. Yonder it is in the middle of Kurukshetra.

O ruler of earth, I have thus narrated to you all the great history of Mandhata, the manner in which he was born, a birth which was surely wonderful."

Vaishampayana said:
O descendant of Bharata, having been thus addressed by the great Rishi Lomasha, the son of Kunti (Yudhishthira) asked other questions about Somaka.

Yudhishthira said:
O foremost of speakers, what was the prowess of the king, Somaka. I desire to hear an exact account of his achievements and prowess.

Lomasha said:
O king, O Yudhishthira, there was a virtuous king, named Somaka. He had one hundred wives, all suitably matched to him.

Though a long period of time passed away and though he took great care, yet he could not succeed in getting a son.

One day when he had (already) grown old, he tried every means to have a son and (at last) a son was born to him by once of that one hundred wives. He was named Jantu.

O king, all those mothers sat round their son; and every one of them gave him such objects as might give him enjoyments and pleasure.

One day an ant stung the boy at his hip and the boy screamed out on account of the pain caused by the sting.

The mothers were greatly distressed to find the child stung by the ant; and they stood round him and began to cry as loudly as the boy.

When he was seated with his ministers and his family priest that ruler of earth suddenly heard that great screaming (of the women).

The king sent for information as to what it was about. And the royal usher then explained to him what had happened to his son.

Somaka rose with his ministers and hastened towards the female apartments. O chastiser of foes, on going there, he consoled his son.

Having comforted his son and come out from the female apartments, the king sat down with his family priest and ministers.

Somaka said:
Fie on having one son! I would rather be a sonless man. To all beings, liable as they are to diseases, it is but a trouble to have only one son.

O Brahmanas, O lord, with the intention of getting sons, I married all these one hundred wives after carefully examining them whether they were suitable to me. But they have none.

Having tried every means and put forth great efforts they have (at last) given birth to this one single son, Jantu. What greater grief can there be than this!

O excellent Brahmara, I am grown old in years and so are my wives. This only one son is like the breadth of their nostrils; so is he to me.

Is there any such (religious) ceremony by celebrating which one may get one hundred sons? Tell me whether it is great or it is small, whether it is easy or it is difficult to perform.

Ritvija said:
There is a ceremony by which a man may get one hundred sons. O Somaka, if you are able to perform it, (then tell me); I shall explain it to you!

Somaka said:
Whether it is a good or an evil deed, you may consider that the ceremony by which one hundred sons may be born as already performed, O exalted one explain it to me.

Ritvija said:
O king, I shall perform this sacrifice, but you must sacrifice in it your son Jantu. Then one hundred handsome sons will be born to you.

When Jantu's fat will be put into the fire as an offering to the celestials, the mothers your wives will have to take a smell of that smoke. And thus they would give birth to a number of courageous and strong sons. Jantu also will again be born in the womb of his (former) mother. On his back there will appear a mark of gold.

Somaka said:
O Brahmana, whatever is to be performed, do exactly as it is necessary. I desire to get a number of sons; I shall do all as asked by you.

Lomasha said:
Thereupon he performed that sacrifice in which Jantu was offered as a victim. But the mothers out of affection forcibly dragged the son.

They cried, "Alas! Oh!" And they were affected with great grief and they caught hold of Jantu by his right hand and wept piteously.

But the Ritvija held the boy by the right hand and pulled him. Like female ospreys they screamed in agony. But the priest dragged the boy, killed him and in due form made an offering of his fat. O descendant of Kuru, while the fat was made an offering (to the sacrificial fire) the, aggrieved mothers smelt its smell and they all suddenly fell on the ground. Then all those beautiful women conceived.

O king, O descendant of Bharata, at the end of the tenth month, full one hundred sons were born to Somaka.

O king, Jantu became the eldest son and he was born to his former mother. He became the most beloved of all those women but not so were their own sons.

He had that golden mark on his back; and among all those one hundred sons, he was superior to all in everything.

Then that great preceptor of Somaka died, so did Somaka also after sometime. He saw his priest being grilled in a terrible hell. He then asked him, "O Brahmana, why are you being grilled in this hell?

Thereupon the preceptor, greatly being grilled in the (hell fire) thus spoke to him, "O king, it is the result of my performing your sacrifice." Having heard this, that royal sage thus spoke to the god of justice, "I shall enter (this fire). Set free my priest. This greatly exalted man is grilled in the hell fire on my account.

Dharmaraja said:
O king, O foremost of speakers, one cannot suffer or enjoy for another person's acts. These are the fruits of your acts. See them here.

Somaka said:
I do not desire to go to the region of bliss without this Brahmana here. O Dharmaraja, I desire to live with him. O god, my act is identical with that done by him and therefore the fruits of our acts must be the same.

Dharmaraja said:
O king, if this be your wish, then taste with him the fruits of that act, as long as he is to do. After that you will obtain the blessed state.

Lomasha said:
That lotus-eyed king did all that (was asked by Dharmaraja). When his sins were washed, he was made free with his preceptor.

O king, that lover of his preceptor secured for his preceptor by his meritorious acts all those blessings of which he was entitled.

This is his sacred hermitage, situated before us. The man who passes six nights here with controlled passions obtains the blessed state.

O king of kings, O perpetuator of the Kuru race, being free from excitement and controlling our passions, we must spend six nights here. Therefore be ready.

Lomasha said:
O king, here did Prajapati himself perform a sacrifice in the days of yore. It was called Ishtikrita which occupied one thousands years.

The son of Nabhaga, Ambrisha, performed a sacrifice near the Yumuna in which he gave away ten padmas (of gold coins) to the Sadasyas.

O son of Kunti, he obtained the greatest success by his sacrifices and asceticism; this is the place where the king of all kings, the immeasurably powerful Yayati, the son of Nahusha, performed his sacrifices. He competed with Indra and he performed his sacrifices here.

Behold how the ground is studded with places for sacrificial altars of all sorts. (Behold), the earth appears as if she is sinking under the preasure of Yayati's good works.

Here is the Shami tree which has but one single leaf; this is an excellent work. Behold the lake of Rama and the hermitage of Narayana.

O ruler of earth, this is the path which was followed by immeasurably effulgent son of Richika who roamed over the earth practising Yoga on the banks of the Raupya.

O descendant of Kuru, hear what a Pishacha woman, adorned with pestles as her ornaments, said as I was reciting the table of genelogy.

(She said), "Having eaten curd at Yugandhara and lived in Achyutasthala and
also bathed in Bhutalya you should live with your sons.

Having spent here the first night, if you pass the second night here, the events of the night-time will then be different from the day-time.

O foremost of the Bharata race, O descendant of Bharata, O son of Kunti, we shall today live here. This is the gate of Kurukshetra.

O king, here did king Yayati, the son of Nahusha, perform sacrifices in which gifts of gems were in great abundance and by which Indra was much gratified.

This is Plakshavatarana, an excellent tirtha in the Yamuna. The learned men call it the gate of heaven.

O child, after performing the Sarasvata sacrifice and using the sacrificial stakes as their pestles, the great Rishis perform here these ablutions prescribed at the end of a sacrifice.

O monarch, king Bharata performed sacrifices here. To perform a horse-sacrifice, he here set free the horse which was the intended victim and which was marked with black strips. He ruled the earth with righteousness. O foremost of men, here did Maruta, protected by Samvarata the foremost of Rishis, succeed in performing excellent sacrifices. O king of kings, bathing here one obtains all the regions. He is purified from all his evil deeds. Therefore bathe at this place.

Vaishampayana said:
Being praised by the great Rishis he (Yudhishthira) bathed there with his brothers. Then that foremost of the Pandavas thus spoke to Lomasha.

Yudhishthira said:
O greatly powerful Rishis, I see all the worlds by virtue of asceticism. I also see that foremost of the Pandavas Svetavahana (Arjuna).

Lomasha said:
O mighty-armed hero, it is as you say. Thus do great Rishis see (all the worlds). Yonder is the sacred Sarasvati, thronged by persons who consider her to be their sole refuge.

O foremost of men, bathing in it, you will be freed from all your sins. O son of Kunti, the celestials Rishis performed here the Sarasvata sacrifice; so did the Rishis and the royal sages.

This is the altar of the Prajapati; it is five yojanas in extent on all sides round. This is the field of the high-souled Kurus who always performed sacrifices.

Lomasha said:
O descendant of Bharata, if men give up their bodies here, they go to heaven. O king, thousands of men come here with the desire to die.

A blessing was pronounced here by Daksha when in the days of yore he was performing sacrifice at this spot. (It was as follows), “The men that will die here will go to heaven."

O king, here is the charming celestials river full of water, named Sarasvati. It is here Vinasana of the Sarasvati (where she disappeared).

O hero, here is the gate of the kingdom of the Nishadas; it is from the hatred of the Nishadhas that the Sarasvati entered the earth so that she might not be seen by the Nishadas.

Here is also Chamashodbeda where the Sarasvati again reappeared. Here she was joined by all the other sacred ocean-going currents.

O chastiser of foes, here is the greatly sacred place called Sindhu, where Lopamudra accepted the great Rishi Agastya as her husband.

O sun-like effulgent hero, here is the sacred Tirtha called Pravasha which is truly sacred, sin-destroying and a favourite place of Indra.

Yonder appears the excellent Tirtha called Vishnupada. Here also is the charming river and greatly purifying Vipasa.

Here from the grief at his son's death, the great Rishi Vasishtha threw himself into the Vipasa after first binding himself, but he rose again.

O chastiser of foes, behold with your brothers the sacred region of Kashmira, ever frequented by the holy Rishis.

O descendant of Bharata, here a conference took place between Agni and the Rishi Kashyapa and between the son of Nahusha (Yayati) and the Rishis of the north.

O great king, yonder appears the gate of Manaka. A gap was opened by Rama in the midst of this mountain.

O greatly powerful hero, here is the celebrated Vatikakhanda, which although near the gate of Vedika, lies on the north of it.

O foremost of men, there is another very remarkable thing in connection with this place. It is this that at the end of every Yuga the deity Shiva who is capable of assuming every form at will may be seen here with Uma and his followers. In the yonder lake men, desirous of securing welfare to them, cheerfully gratify the wielder of Pinaka in the month of Chaitra by performing sacrifices.

The religious-minded and self-controlled men perform their ablations in this lake and become free from all sins. They certainly obtain the blessed regions.

Here is the sacred Tirtha called Uyanaku where the holy Rishi Vasishtha with his wife Arundhati and also the Rishi-Yavaki lived.

Yonder is the lake called Kushavanisha in which grow the lotuses called Kusheshaya. Here also is the hermitage of Rukmini where she attained peace by conquering her anger. O son of Pandu, O great king, you must have heard of the great hill Bhrigutunga. Behold it (now).

O king of kings, behold Vitasta which cleanses all sins. The water of it is very cool and transparent and it is frequented by the great Rishis.

(Behold) Jala and Upjala the rivers on both the sides of the Yamuna. Ushinara surpassed Vasava (Indra in greatness) by performing a sacrifice here.

O king, O descendant of Bharata, being desirous of testing the merit of that great king, Vasava (Indra) and Agni came to his celestials-like Sava.

Being inquisitive to know Ushinara and being willing to bestow boons on him, those two celestials Indra and Agni, came to his sacrificial ground, Indra becoming a hawk and Agni a pigeon.

O king, the pigeon from the fear of the hawk fell upon the king's thighs for protection; and it became almost dead from the great fear.

The Hawk said :
All the kings of earth call you virtuous. Therefore why do you perform an act which is not in accordance with Dharma?

O king, I am oppressed by hunger; do not withhold from me my ordained food on the belief that you are thus gaming virtue, whereas you are not.

The King said:
O great bird, this one is afflicted with the fear of you; and desirous of escaping from you it has come in a fury to me for protection.

O hawk, why do you not see that it is a great virtue for me not to give up this pigeon which has thus come to me?

O hawk, this pigeon is seen to tremble with fear; it is agitated, it has come to me for protection of its life. It is not proper for me to forsake it.

He who kills a Brahmana and the mother of men (cow) and he who forsakes one who seeks his protection, both commit equal sin.

The Hawk said:
O ruler of earth, all creatures exist on food. The animals are nourished and sustained by food.

A man can live many days even after forsaking his dear ones, but be cannot live long after abstaining from food.

O king, my life will depart today if deprived of food. Leaving my body it would fearlessly go away to other ways.

O virtuous-minded one, at my death my wife and children will perish. By protecting the pigeon you do not (at all) protect many lives.

The virtue, that stands in the way of another virtue, is (really) unrighteousness. O truthful king, that virtue true virtue which is not conflicting.

O ruler of earth, after comparing the opposing virtues and weighing their comparative merits, one ought to espouse that which is not opposing. Where there is no confliction, one should adopt that virtue which preponderates.

The King said:
O excellent bird, as you speak words fraught with good, (may I ask) are you the king of birds, Suparna (Garuda)? I have not the least doubt that you are learned in all the precepts of virtue.

As you speak many and various words of virtue, I do not see there is anything in respect with it which you do not know.

O bird, why do you consider, it virtuous to forsake one who seeks one's protection? Your attempt is only to search for food.

You can appease you hunger with some other food which would be more plentiful. I am perfectly willing to procure for you any sort of food that would be palatable to you, whether it be an ox or a boar or a deer or a buffalo.

The Hawk said:
O great king, I am not desirous of eating a boar or an ox or any other kind of beasts. What have I to do with any other food?

O ruler of earth, O best of Kshatriyas, give me therefore this pigeon which is the food ordained to me by the celestials.

O king, that the hawks eat the pigeons, is an eternal law. Do not get on a plantain tree not knowing its want of strength (to support you).

The King said:
O ranger of skies, I am willing to give you this kingdom of my dynasty and all wealth and also all that you desire to have,

O hawk, O excellent bird, with the exception of giving up this pigeon which has come to me for protection. Tell me what I shall have to do for the deliverance of this bird. I shall not give you this pigeon.

The Hawk said:
O Ushinara, O ruler of men, if you have so much affection for the pigeon, then cut a portion of your flesh and weigh it against this pigeon.

O excellent king, when you flesh would be equal in weight with this pigeon, give it then to me and I shall be then satisfied.

The King said:
O hawk, I consider your this request as a favour. I shall give you my own flesh weighing it against the pigeon.

Lomasha said:
O son of Kunti, O lord, cutting off his own flesh, that virtuous king weighed it against the pigeon.

But when he found that the pigeon was more heavy than this flesh (thus cut and placed in the scale), the king Ushinara again cut (some more) flesh (from his body) and placed it (in the scale).

When portion after portion of his flesh had been added to weigh against the pigeon and no more flesh was left on his body, he then himself mounted on the scale.

The Hawk said:
O virtuous king, I am Indra. The pigeon is the carrier of the sacrificial Ghee (Agni). In order to test your virtuous merit, we came to your sacrificial grounds,

O king, as you have cut off your flesh from your body, your glory will be resplendent.

O king, as long as men will speak of you on earth, so long will your glory endure and eternal region would be reserved for you.

Lomasha said:
Having said this to the king, he (Indra) again went to heaven. And the virtuous Ushnara also, after filling heaven and earth with the merit of his pious deeds, went to heaven in an effulgent form. O king, yonder is the residence of that illustrious king.

Behold it which is holy and capable of cleansing sins. O king, here are always seen the celestials and eternal Rishis and also virtuous and high-souled Brahmanas.

Lomasha said:
O ruler of men, behold the sacred hermitage of Shvatakatu, the son of Uddalka, whose fame as an expert in Mantras is so widely spread all over the world. It always abounds in fruit trees.

Here did Shvatakatu see Sarasvati herself in her heavenly form. Shvatakatu said to Sarasvati when she appeared, "Make me endued with the gift of speech."

In that Yuga, Shvatakatu, the son of Uddalaka and Ashtavakra, the son of Kahoda, who were uncle and nephews, were the foremost men learned in the Vedas.

These two Brahmanas of matchless energy went to the sacrificial ground of the king of Videha and defeated Bandi (in a controversy).

O son of Kunti, worship with your younger brothers the sacred hermitage of him who had for his grandson Ashtavakra, who when he was but a child had caused Bandi to be drowned in a river after having defeated him (in a controversy).

Yudhishthira said:
O Lomasha, tell me all about the power of this Brahmana who had thus defeated Bandi. Why was he born as Ashtavakra (crooked in eight parts of his body)?

Lomasha said:
Udhalaka had a self-controlled disciple who was known by the name of Kohada. He was entirely devoted to the service of his preceptor and he continued his studies for a long time.

That Brahmana served his preceptor for a long time. Recognising it his preceptor gave him a mastery over the Shastras and also bestowed upon him his own daughter Sujata.

She became with child as effulgent as fire and the child while engaged in study spoke thus to his father, "O father, you have been reading for the whole night, but your reading does not seem to me correct.

Through your grace I have become even in my this fatal state learned in all the Shastras and in the Vedas and in the Vedangas. But O father, I tell you what proceeds from your lips is not correct."

Having been thus insulted before his disciples, the great Rishi cursed in anger the child in the womb. "As you speak from the womb, so will you be crooked in eight parts of your body."

Thus the child was born crooked and the great Rishi was ever afterwards known by the name of Ashtavakra. He had an uncle, named Shvatakatu who was of the same age as himself.

Having been much oppressed for the growth of the child in the womb, Sujata, who was desirous of obtaining wealth, conciliating her husband who had no wealth, spoke to him thus in private.

"O great king, what shall I do now, as the tenth month of my pregnancy has come? Neither you nor I possess any wealth with which we can be delivered from this distress."

Having been thus addressed by his wife, Kohada went to Janaka for wealth. That Brahmana was defeated (in a controversy) by Bandi who was learned in the science of arguments. The result was that he was drowned.

Having heard that his sin-in-law had been defeated by Bandi and that he had been drowned, Udhalaka thus spoke to Sujata, "You must keep it a secret from Ashtavakra."

She (accordingly) kept it a secret (from Ashtavakra). Thus that Brahmana heard nothing of it when he was born. He regarded Udhalaka as his father and Shvataketu as his brother.

When Ashtavakra was in his twelfth year, Shvataketu one day saw him on his father's lap. He dragged Ashtavakra by catching hold of his hand and when he (Ashtavakra) began to cry, he said, "This is not your father's lap."

These cruel word went to his heart and he became greatly aggrieved. Going home and coming to his mother, he asked "Where is my father?"

Thereupon Sujata greatly afflicted and afraid of his curse told him all that had happened. Having heard all, that Brahmana (Ashtavakra) spoke in the night thus to Shvataketu.

"Let us go to the sacrifice of the king Janaka. We hear of many wonderful things in that sacrifice. We shall hear controversies there among the Brahmanas and (we shall also) eat excellent food.

We shall also gain experience. The recitation of the Vedas is charming to hear and it is fraught with blessings."

Thereupon the uncle and the nephew went to the splendid sacrifice of the king Janaka. Having been driven away from the path, Ashtavakra on meeting the king thus spoke to him.

Ashtavakra said:
When no Brahmana passes along a path, it then belongs first to the blind, then to the deaf, then to women, then to the carriers of burden and then (last of all) to the king. But when a Brahmana is met on the way, it solely belongs to him.

The king said:
I leave the path, go in whatever way you like. Even the smallest fire is not to be slighted. Indra himself always bows down to a Brahmana.

Ashtavakra said:
O king, O ruler of men, we have come to see the sacrifice, our curiosity was very great. We have come as Athithis (guests). We ask your order on the gate-keeper.

O son of Indradumnya, we have come here with the desire of seeing the sacrifice and to see and to speak with king Janaka. We are burning with anger, for the gate-keeper stops us.

The gate-keeper said:
We carry out the word of Bandi. Hear what I say. The boy are not permitted to enter here; only old and learned Brahmanas are allowed to enter.

Ashtavakra said:
O gate-keeper, if this be the order that only old men can enter here, then we can enter. We also are old and we have observed severe vows. We are endued with the effulgence of the Vedas,

We have served our preceptor and we have subdued our passions and we have also obtained proficiency in knowledge. It is said that even boys must not be slighted; for the smallest fire if touched burns.

The gate-keeper said:
O boy, if you know, recite the verse demonstrating the existence of the Supreme Being, adored by the celestials sages and composed of one letter though multifarious. Do not indulge in vain boasting. Learned men are very rare.

Ashtavakra said:
True growth can not be inferred from the mere growth of the body, as the growth of the knots of Salmali tree cannot tell its age. That tree is called full grown, which, though slender and short, bears fruits.

The gate-keeper said:
Boys receive instruction from the old and they thus in due time grow old. Knowledge cannot be obtained in a short time. Therefore why being but a child do you talk like an old man?

Ashtavakra said:
One is not old, because his hair has turned white. Even boys who possess knowledge are considered to be old by the celestials.

The Rishis have not ordained that a man's merit depends on years or on gray hair or wealth or friend. To us one who is versed in the Vedas is great.

O gate-keeper, I have come with the desire of seeing Bandi. Go, inform the king (Janaka) adorned with the garlands of lotuses.

O gate-keeper, you will today see me engaged in a controversial fight with all the learned men and also with Bandi and you will (also) find him defeated by me.

When others will be silenced, then the learned men and the king with his chief priests will judge my superiority or inferiority.

The gate-keeper said:
How can you, who are but in your tenth year, hope to enter into the grounds of this sacrifice into which only learned and educated men are admitted? I shall however try some means to admit you. You too make an attempt.

Ashtavakra said:
O king, O best of Janaka's race, you are an emperor and all wealth rest in you. In the days of yore, Yayati was the (great) performer of sacrifices and in the modem age you are the great performer of sacrifices.

We have heard that the learned Bandi, after defeating (in controversy), men who are experts in discussion, causes them to be drowned by faithful servants employed by you.

Having heard this from the Brahmanas, I have come to expound the doctrine of the Supreme Being. Where is that Bandi? Tell me, so that I may destroy him, as the sun destroys the stars.

The King said:
You hope to defeat Bandi, because you do not know his power. Can they, who know him, speak as you do? He had been tested by the Brahmanas who were experts in discussion.

You hope to defeat Bandi, only because you do not know his powers. Many Brahmanas that assembled did not shine before him as the stars do not shine before the sun.

Being desirous of defeating him, they proud of their learning, have lost their glory on simply appearing before him. They have retired from his presence without even venturing to speak with the members of the assembly.

Ashtavakra said:
Bandi has never had an occasion to hold a discussion with a man like me. It is only for this reason that he considers himself as a lion and goes about roaring like one. But when he will meet me today, he will lie down (dead) as a cart breaks down on the road when its wheels have been deranged.

The King said:
He alone is a really learned man who understands the thing that has thirty divisions, twelve parts, twenty-four joints and three hundred and sixty spokes.

Ashtavakra said:
May that ever-revolving wheel (Time) that has twenty-four joints, six naves twelve peripheries and sixty spokes protect you.

The King said:
Who among the celestials gives birth to those who which go together like two yoked mares and swoop down like hawks; and to what also do they give birth?

Ashtavakra said:
O king, may God keep away from your house those two (thunder and lightning), nay even from the house of your enemies. He who appears with the wind as his charioteer (cloud or mind) gives, birth to them and they also produce him.

The Kind said:
What is it that does not close its eyes even when it is asleep? What is it that does not move when born? What is it that has no heart and what is it that increases in its speed?

Ashtavakra said:
It is a fish that does not close its eyes when asleep. It is an egg that does not move even when born. It is stone that has no heart. It is a river that increases in its speed.

The King said:
O possessor of divine energy, it appears that you are not a human being. I do not consider that you are a boy. I consider you to be a grown up man. There is none who can be compared with you in learning. Therefore I give you admittance. Yonder is Bandi.

Ashtavakra said:
O king, O commander of large army, I cannot find Bandi, this chief of controversialists in that assembly of these kings of matchless power who have met together. I search for him as one searches for a swan on a vast expanse of water.

O Bandi, you consider that you are the foremost of all controversialists. When you will engage with me to argue, you will then not be able to flow like the current of a river. I am like a flaming fire. Be silent before me.

Do not awaken a sleeping tiger. Know that you will not escape biting when you will trample on the head of a poisonous snake, which is licking the corner of its mouth with its tongue and which has been hurt by your foot.

That weak man, who in the pride of his strength strikes a blow at a mountain, only hurts his hands and nails. He can not wound the mountains.

As all other mountains are inferior to the Mainakas, as calves are inferior to the ox, so are all the others kings of the earth inferior to the king of Mithila.

As Indra is the foremost of the celestials, as Ganga is the foremost of all rivers so are you the foremost of all kings. Cause Bandi to appear before me.

Lomasha said:
O king, having said this and becoming greatly angry with Bandi, Ashtavakra began to roar in the assembly. He said, "Answer my questions, I shall answer yours."

Bandi said:
Fire is only One which blazes in various forms, One is the sun that illuminates the universe. One is the hero, Indra, the lord of the celestials who destroys all enemies, One is Yama, the sole lord of the Pitris.

Ashtavakra said:
The two friends, Agni and Indra, move together; the celestials sages are Two Narada and Parvata, the Ashvins are Two, the wheels of a car are two. It is Two, husband and wife, that live together as ordained by the deity.

Bandi said:
Three kinds of being are born as the results of their acts, Three are the Vedas that perform the Vajapeya sacrifice; at three different times the Adhvaryus commence sacrifice, three also are the divine lights.

Ashtavakra said:
Four are the Ashrams of the Brahmanas; four orders perform sacrifices; four are the cardinal points; four is the number of letters and four also are the legs of a cow.

Bandi said:
Five is the number of fires; five are the feet of Punkti (a meter); five are the sacrifices; it is said in the Vedas that five locks are on the heads of the Apsaras and five are the sacred rivers in the world.

Ashtavakra said:
Six cows are paid as Dakshina on establishing the sacred fire; six are the seasons belonging to the wheel of time, six stars constitute the constellation Kirtika and the Vedas say six the number of Sadyaska sacrifice.

Bandi said:
Seven is the number of domestic animals, seven also is the number of wild animals; seven meters are used in completing a sacrifice; seven are the Rishis, seven are the forms of paying homage and seven, are the strings of the Binda.

Ashtavakra said:
Eight are the bags that hold hundred-fold, eight is the number of the Sarava, which preys upon lions, eight are the Vasus among the celestials and eight are the angles of a Yupa (stake) in a sacrifice.

Bandi said:
Nine is the number of the Mantras used in kindling the fire in a sacrifice to the Pitris: nine are the fixed functions in the progresses of creation, nine letters compose the foot of Vrihati (a meter) and nine also are numbers (in calculation).

Ashtavakra said:
Ten is the number of the cardinal points; ten times hundred make a thousand; ten is the number of months of a woman's conception, ten are the teachers of true knowledge and ten are the haters of knowledge and ten again who are capable of obtaining it.

Eleven are the enjoyable objects, eleven is the number of Yupas (sacrificial stake), eleven are the natural states of all living creatures, eleven are the Rudras among the celestials in heaven.

Twelve are the months in a year; twelve letters compose a foot of Yayati (a meter) twelve are the sacrifices and the learned say twelve is the number of the Adityas.

Bandi said:
Thirteen lunar days are most auspicious and thirteen islands exist on earth.

Lomasha said:
Having said this Bandi stopped. Thereupon Ashtavakra supplied the other half of the Sloka.

Ashtavakra said:
Thirteen sacrifices are presided over by Keshi and thirteen are devoured by Atichandas of the Vedas.

Lomasha said:
Having seen Ashtavakra speaking and Suta's son sitting silent and pensive and with head down-cast, all men raised up great uproar in the assembly. When the tumult thus rose in the king Janaka's great sacrifice, the Brahmanas became very much pleased and with joined hands they came to Ashtavakra and paid him homage.

Defeating the Brahmanas in controversy Bandi threw them into the waters. Let Bandi meet with the same fate to day. Seize him and drown him in the water.

O Janaka, I am the son of king Varuna. Simultaneously with your sacrifice, there (underneath the sea) has been commenced (by Varuna) a sacrifice extending over twelve years. Therefore I have sent there those chief Brahmanas.

They had all gone to see Varuna's sacrifce. Behold they are (all) coming. I pay homage to the revered Ashtavakra by whose favour I shall today join him who has begotten me.

Ashtavakra said:
Defeating the Brahmanas either by words or subtlety, he has thrown them into the waters of the sea. By dint of my intellect I have to day have rescued them.

As Agni (fire) who knows the character of both the good and the bad, leaves unscorched those that are honest, so do good men judge the assertions of even boys, though they lack in the power of speech.

O Janaka, you are hearing my words as if you have been stupified by eating the fruit of Sleshmataki tree. You have been robbed of your sense by flattery. Therefore though you are pierced by my words as an elephant by the goad, you do not heed them.

Janaka said:
I listen to your words which are excellent and superhuman. Your appearance also appears to me as superhuman. As you have today defeated Bandi, I place even him at your disposal.

Ashtavakra said:
O king, if Bandi remains alive, he would come to no use of mine. If his father is really Varuna, let him be drowned in the sea.

Bandi said:
I am the son of the king Varuna. I have therefore no fear to be drowned. Even at this very moment Ashtavakra would see his long-lost father Kahoda.

Lomasha said:
Then rose before Janaka all the Brahmanas, after they been duly worshipped by the illustrious Varuna.

Kahoda said:
O Janaka, it is for this reason men desire for sons by performing virtuous acts. That in which I failed has been done by my son.

O Janaka, weak men may have strong sons, fools may have intelligent sons and the illiterate may have learned sons.

Bandi said:
O king, it is with your sharp axe that Yama severs the heads of his enemies. May prosperity attend you.

In this sacrifice of king Janaka, the chief hymns relating to the Uktha rites are sung and the Soma juice is properly drunk. The celestials themselves with cheerful hearts accept their sacred portions.

Lomasha said:
O king, when all the Brahmanas rose (from the waters), their splendour was much enhanced; Bandi with the permission of king Janaka then entered the ocean.

Ashtavakra then worshipped his father and he himself was (also) worshipped by the Brahmanas. Having thus defeated Suta's son, he returned with his uncle to his excellent hermitage.

Thereupon in the presence of his mother, his father said, "Speedily enter into the water of this river Samanga." Being thus told, he entered. And immediately all his (crooked) limbs were made straight.

From that day that river became known by the name of Samanga and it became capable of cleansing sins. He who bathes in it is cleansed of all sins. Therefore enter with your brothers and wife into its water.

O son of Kunti, O descendant of Ajamira, being intent on good deeds, you will perform many other virtuous acts by living happily here with your brothers and the Brahmanas.

Lomasha said:
O king, here is visible the river Samanga which is also called Madhubela. Yonder is Kardamela, the bathing place of Bharata.

When the lord of Sachi, (Indra) became devoid of his prosperity in consequence of killing Vitra, he was cleansed of his sins by bathing in the Samanga.

O foremost of men, here is the spot where the Mainaka has sunk into the interior of the earth. It is therefore called Vinasana. In order to obtain sons Aditi in the days of yore cooked his famous food.

O foremost of men, ascend this lofty mountain and put an end to your inglorious misery which is not worthy of uttering.

O king, yonder is the Kanakhala mountain, the favourite resort of the Rishis, O Yudhishthira, yonder is the great river Ganga.

Here in the days of yore the holy sage Sanatkumara attained ascetic success. O descendant of Ajmira, if you bathe in it, you will be cleansed of all your sins.

O son of Kunti, touch with your ministers this lake, called Punya and this Bhrigutunga (mountain) and also these two rivers called Tashniganga.

O son of Kunti, yonder is the charming hermitage of Sulasherasha. Abandon your anger and sense of self-importance.

O son of Pandu, yonder is the beautiful hermitage of Raivya where died the son of Bharadvaja, Yavakrit, learned in the Vedas.

Yudhishthira said:
How did the mighty sage Yavakrit, the son of the ascetic Bharadvaja, acquire profound knowledge in the Vedas. How also did he die?

I desire to learn all this as they happened. I take delight in hearing the accounts of the celestials-like men.

Lomasha said:
Bharadvaja and Raivya were two friends. They both lived here always taking the greatest pleasure in each other's company.

Raivya had two sons, named Arvavasu and Pravashu. O descendant of Bharata, Bharadvaja had only one son named Yavakrit.

O descendant of Bharata, Raivya and his sons became learned and the other (Bharadvaja) became an ascetic. From their childhood their friendship was matchless.

O sinless one, seeing that his father who practised asceticism was slighted by the Brahmanas, while Raivya with his sons was greatly respected by them, the high-spirited Yavakrit was overwhelmed with sorrow and became pale. O son of Pandu, he underwent severe austerities in order to get the knowledge of the Vedas.

He exposed his body to a flaming fire. By thus practising great asceticism he filled Indra with great anxiety.

O Yudhishthira, thereupon Indra went to him and thus spoke to him, ‘Why have you been engaged in the severe austerities?’

Yavakrit said:
O worshipped of the celestials, I am engaged in the severe asceticism, because I desire to possess such knowledge of the Vedas as has never been acquired by any Brahmana.

O chastiser of Paka, O Kaushika, my this attempt is for obtaining the knowledge of the Vedas. By the force of my asceticism, I desire to acquire all sorts of knowledge.

O lord, the knowledge of the Vedas that are to be learnt from teachers, requires long time to acquire. Therefore I am engaged in this great attempt.

Indra said:
O Brahmana Rishi, the way you have adopted is not the proper way. O Brahmana, why will you destroy yourself? Go and learn (the Vedas) from a preceptor.

O descendant of Bharata, having said this, Sakra (Indra) departed and Yavakrit of immeasurable prowess again engaged himself in asceticism.

O king we have heard that by thus undergoing severe asceticism, he again greatly agitated the lord of the celestials.

The slayer of Bala, the deity (Indra) again came to that great Rishi who was engaged in that great austerity and forbade him to do it.

Indra said:
You are doing all this with the intention that the knowledge of the Vedas might be manifest in you and in your father, but your attempt can never be successful. Your this act is not well-advised.

Yavakrit said:
O king of the celestials, if you will not do what I desire, I shall, then, by observing stricter vows, practise still more severe austerities.

O king of the celestials, know that if you do not fulfill all my desires, I shall then cut off my limbs and offer them as a sacrifice to a blazing fire.

Lomasha said:
Having known the firm resolution of that high-souled Rishi, that intelligent deity (Indra) reflected (for a moment) and hit upon a means by which to dissuade him.

Thereupon Indra assumed the garb of an ascetic Brahmana, who was many hundred years of age and who was weak and consumptive.

He began to construct a dam of sands at that spot of the Bhagirathi where Yavakrit used to go to perform his ablutions.

As that foremost of Brahmanas paid no heed to the words of Sakra (Indra), he therefore began to fill Ganga with sands.

Without stopping for a moment, he threw handfuls of sands into the Bhagirathi and to construct the dam thus attracting the notice of the Rishi,

When that foremost of Rishis, Yavakrit, saw him thus earnestly engaged in bridging (the Ganges), he broke out into a loud laughter and thus spoke.

Yavakrit said:
O Brahmana, what are you doing? What is your intention? Why are you in vain making this great attempt?

Indra said:
O sire, I am trying to bridge the Ganga, so that a comfortable way may be made across it. People meet with great inconvenience in again and again crossing and recrossing it.

Yavakrit said:
O ascetic, you cannot bridge this mighty river. O Brahmana, desist from what is impracticable; attempt some thing practicable.

Indra said:
I have undertaken this heavy task, as you have engaged yourself in these great austerities to obtain the knowledge of the Vedas, an attempt which can never be successful.

Yavakrit said:
O lord of the celestials, O chastiser of Paka, if you consider these my attempts as fruitless, as yours are,

O lord of the celestials, be pleased to do for me what is practicable. Favour me with boons by which I may excel all other men.

Lomasha said:
Indra granted him boons as was asked by the great ascetic. He said, "as you desire it, the Vedas will be manifest in you as well as in your father.

Your all other desires also will be fulfilled." Having thus obtained all that he desired, he came to his father and said,

O father, the Vedas will be manifest in you as well as in me. In have obtained boons by which we shall excel all other men.

Bharadvaja said:
O son, as you have obtained all that you desired, you (as a matter of course) will (now) be proud. And when you will be filled with pride, destruction will soon overtake you.

O son, there is a story told by the celestials as an instance (of this). In the days of yore there was a greatly powerful Rishi, named Valadhi.

Being afflicted with grief for the death of his son, he performed great asceticism, to get a child who would be immortal. He obtained such a son.

But the celestials, though very much favourably disposed towards him, did not still make his son immortal like the celestials. They said that on no condition a mortal can be made immortal.

Valadhi said:
O foremost of the celestials, these mountains are existing for an ever-lasting time; indestructible as they are, they will be the instrumental of my son's immortality.

Bharadvaja said:
Afterwards a son was born to that Rishi, named Medhavi, who was of very wrathful temper. Having heard all about his birth he grew haughty and began to insult the Rishis.

He roamed over the earth committing various mischief to the Rishis. He one day met with the intelligent and greatly powerful (Rishi) Dhanushakha.

Medhavi maltreated him; therefore that greatly powerful Rishi cursed him saying, "Be reduced to ashes." But he was not reduced to ashes.

Thereupon having seen this, Dhanushakha caused the mountain which was the instrumental cause of his life to be shattered by buffaloes.

When the instrumental cause of his life was destroyed, the child (Medhavi) suddenly died. Thereupon taking up his dead son the father began to lament.

Now hear from me the verse that was recited by the Rishis learned in the Vedas when they saw the Rishi thus mourning.

"On no condition can a mortal overcome what has been ordained by Fate. Dhanushakha shattered even mountain by buffaloes."

Thus having obtained boons, young ascetics are (generally) filled with pride and perish in no time. Do not become one of them.

O son, this Raivya is greatly powerful, so are his two sons. Therefore, be careful never to approach him.

O son, this Raivya is a great Rishi and an ascetic of wrathful temper. If wrathful he can do you harm in anger.

Yavakrit said:
O father, I shall do as you command me. Never be in anxiety for it. As you, my father, deserve to be respected by me, so is Raibhya.

Lomasha said:
Having thus replied to his father in sweet words, Yavakrit began fearlessly to take pleasure in wantonly injuring the Rishis.

Lomasha said:
One day in the month of Vaisaka Yavakrit, while fearlessly wandering about, came to the hermitage of Raivya.

O descendant of Bharata, he saw in that charming hermitage adorned with blossoming trees the daughter-in-law of Raivya who was like a Kinnari.

Having lost his sense through desire, he shamelessly spoke to that bashful maiden saying, "Be attached to me."

Knowing his character and fearing his course and thinking (also) of the great power of Raivya, she said, "Be it so" (then) and she went to him.

O descendant of Bharata, then taking him in private, she kept him hidden. O chastiser of foes, (some time after) Raivya returned to his hermitage.

O Yudhishthira, seeing his daughter-in-Jaw, Paravasu's wife in tears, he consoled her with sweet words and asked her the cause of her grief,

That blessed damsel told him all that Yavakrit had spoken to her and also what she herself had cleverly said to him.

Having heard of this gross misbehaviour of Yavakrit, Raivya’s heart burnt as if in fire and he was filled with great anger.

Thereupon that great ascetic of wrathful temper, inflamed with anger, tore off a matted lock of his head and with proper rites offered it to the fire.

Thereupon rose out of it a female exactly resemble his daughter-in-law. He then again tore off another lock and offered it to the fire.

Thereupon rose out of it a fearful Rakshasha of fearful eyes. Those two then spoke thus to Raivya, "What are we to do?"

Thereupon the Rishi said to them in anger, "Go and kill Yavakrit." (Having been thus ordered) those two said, "Be it to" and went away with the intention of killing Yavakrit.

O descendant of Bharata, the female whom the high-souled Rishi created robbed with her charms the sacred water-pot of Yavakrit.

The Rakshasha with uplifted spear rushed upon Yavakrit who was robbed of his water-pot and who had thus become unclean.

Seeing him coming with the uplifted spear with the intention of killing him, Yavakrit suddenly rose and ran towards a tank.

Having seen that tank to be without water, Yavakrit went to all the rivers, but they too all were dried up.

Being pursued by the fearful Rakshasha with the uplifted spear, he in great fear, tried to enter his father's room of the sacred fire.

O king, he was there repulsed by a blind Shudra door-keeper; and he was stopped at the door and grasped by the man.

Having been thus stopped by the Shudra, (he stood motionless) and that Rakshasha hurled his spear at Yavakrit who then fell down pierced in the heart.

Having killed Yavakrit, that Rakshasha came back to Raivya; and being ordered by Raivya, he lived (there) with his wife (that female).

Lomasha said:
O son of Kunti, having collected the sacrificial fuel and after performing the ritual duties of the day Bharadvaja entered his hermitage.

As his son was killed, the (sacrificial) fire, which used to welcome him every day, did not come that day to welcome him.

Having seen this change in the Agnihotra, that great ascetic thus spoke to that blind Shudra gate-keeper who was seated there.

"O Shudra, why does not the fire delight on seeing me? You too do not express delight as you always do? Is everything well in the hermitage?

I hope my foolish son had not gone to Raivya? Tell me all this quickly; misgivings fill my mind.

Shudra said:
Your foolish son went to the great sage and therefore he lies prostrate being killed by a powerful Rakshasha.

He was pursued by a Rakshasha with uplifted spear; and he attempted to enter this room, but he was stopped at the door by me.

Thereupon being desirous to obtain water (in this room) in an unclean state, (he tried to force a passage, but his way being barred with my arms), he stood hopeless and (at that state) he was killed by the Rakshasha who held a spear in his hand.

Lomasha said:
Having heard from the Shudra, of this great calamity, Bharadvaja, embracing his dead son, began to lament for him.

Bharadvaja said:
For the good of the Brahmana you performed the severe austerities, so that the Vedas unstudied by any Brahmanas might be manifest in you.

Your conduct towards the Brahmanas had always been for their good and you had been always innocent in regard to all creatures. But at last you turned to be rude.

O child, I prohibited you from visiting the residence of Raivya, but you went there to visit it which was like the all-destroying death.

That greatly effulgent one knows me to be old and (he knew also) that I had only one son. But that wicked-minded one still became subject to anger.

I have been afflicted with the grief at my son's death on account of Raivya. O son, for your death I shall give up my life which is the most precious thing in the world.

As I give up my life on account of the grief at the death of my son, so will the eldest son of Raivya kill him, though he would be innocent.

Happy are those to whom children are never born! Without experiencing the grief at their son's death, they happily move about.

Who can in this world be more sinful than those, who from the grief at their son's death and thus becoming deprived of their sense, curse their dearest friends?

Having seen my son dead, I have cursed my dearest friend. What second man is there who meets with such a (great) calamity.

Lomasha said:
Having thus variously lamented for his son, Bharadvaja cremated him and then he himself entered a blazing fire.

Lomasha said:
About this time, the highly blessed ruler of earth, the greatly powerful Brihadyumna, the Yajamana of Raivya performed a sacrifice.

The two sons of Raivya, named Arvavasu and Paravasu, were employed by the intelligent Brihadyumna to assist him in the sacrifice.

O son of Kunti, thereupon those two, taking the permission of their father, went away. Raivya remained in the hermitage with Paravasu's wife.

One day in order to see his wife, Paravasu alone went to the hermitage and he saw his father in the forest, covered with black deer-skin.

The night was far advanced and dark and he was drowsy with sleep. When roaming in the forest, he took his father for a deer.

Mistaking his father for a deer, he unintentionally killed him with the desire of protecting his own body.

O descendant of Bharata, after performing all his funeral rites, he came again to the sacrifice and spoke these words to his brother.

Paravasu said:
You will never be able to perform this act alone. I have killed our father, mistaking him for a deer.

O brother, on my behalf, observe a vow prescribed in the case of killing a Brahmana. O Rishi, I shall alone be able to perform this act.

Arvavasu said:
Then perform the sacrifice of the intelligent Brihadyumna. On your behalf, I shall observe the vow prescribed in the case of killing a Brahmana by subduing my senses.

Lomasha said:
O Yudhishthira, having observed the vow prescribed in the case of killing a Brahmana, Arvavasu, the Rishi, again came back to the sacrifice.

Thereupon having seen his brother come back again, Paravasu spoke these words, his voice choked with delight.

"See that this killer of a Brahmana may not enter your sacrifice. Do not also look at him, for even a glance at a killer of a Brahmana can certainly do you harm."

O ruler of earth, O descendant of Bharata, as soon as the king heard this, he ordered his men (to turn him out). Being driven out by the king's men and being repeatedly called by them as the slayer of Brahmana, Arvavasu again and again cried, "It is not I that killed a Brahmana."

He did not also admit, that he had observed the vow for his own sake. (He said), "My brother did it and I have freed him from that sin."

Having said this in anger and having been reprimanded by the king's men, that Brahmana Rishi, that great ascetic, became silent; and he then went away to the forest.

Performing severe austerities, he took protection in the sun. Thereupon the mystery of the sun revealed in him and that eternal deity appeared before him in an embodied form. O king, the celestials were exceedingly pleased with that act of Arvavasu.

They appointed him as the chief priest of the sacrifice and caused Paravasu to be dismissed. Then the celestials with Agni at the head, bestowed upon him boons.

He too asked the boons that his father might be restored to life. He also prayed that his brother might be freed from the sin of killing his father;

(And also) that Bharadvaja and Yavakrit, both might be restored to life and that the Solar revelation might be famous.

O Yudhishthira, the celestials said, "Be it so"; and they bestowed on him the boons. Thereupon all of them were restored to life. Then Yavakrit spoke thus to the celestials with Agni at their head.

"I have obtained the knowledge of all the Vedas, I have also observed vows. How came it then that Raivya killed me who am an ascetic? O foremost of the celestials, how could he then kill me in that way?"

“O Yavakrit, O Rishi, do not think in the way you speak, thinking that you easily learnt the Vedas without the help of a preceptor and Raivya obtained the excellent Vedas after great exertions and long time.”

Having said this to Yavakrit, the celestials with Indra at their head restored them all to life and went away to heaven.

O foremost of kings, here is the sacred hermitage (of that Rishi) adorned with trees full of flowers and fruits (that grow) at all seasons. It cleanses all sins.

Lomasha said:
O descendant of Bharata, O son of Kunti, O ruler of earth, you have now left behind the mountains Ushinara, Mainaka, Shveta and Kala.

O foremost of the Bharata race, here flow before you the seven Ganges. This spot is (very) pure and holy. Here Agni unceasingly blazes forth.

No man is able to get a sight of this wonder. Therefore concentrate your mind, so that you may with rapt attention see these Tirthas.

O son of Kunti, as we have passed the Kaola mountains you will now see the play-grounds of the celestials, marked with their foot-prints.

We shall now ascend Shveta Giri and the Mandara mountain, where dwell Manivadra, Yaksha and Kubera, the king of the Yakshas.

O king, O foremost of men, here at this place eight thousand swift-going Gandharvas and as many Kimpurushas and four times as many Yakshas of various shapes, wielding many weapons, wait upon the chief of Yaksha Manivadra.

In this place their power is very great and their speed is that of the wind. They are certainly capable of displacing the king of the celestials from his seat.

O child, O son of Pritha, protected by them and watched over by the Rakshashas, these mountains have become inaccessible. Therefore perform the great concentration of mind.

O son of Kunti, here are the ministers of Kubera and his other friends who are all fearful Rakshashas. We shall have to meet them therefore gather up all your prowess.

O king, the Kailasa mountain is six yojanas in height. O descendant of Bharata, there is a large Jujube tree. Here often are the celestials,

In great members, also the Yakshas, the Rakshasha, the Kinnaras, the Nagas, the Supamas, the Gandharvas when they go to the palace of Kubera.

O king, protected by me, as well as by the prowess of Bhimasena and also in consequence of your own asceticism and self-command, do mix with them today.

May king Varuna, that conqueror in battles, Yama, Ganga and Yamuna, this mountain, the Marutas, the Ashinas, all rivers and lakes, vouchsafe to you safety. O greatly effulgent one, may you have safety from the celestials, the Asuras and the Vasus.

"O Goddess Ganga, I hear your roar from this golden mountain which is sacred to Indra. O blessed one, protect, in this mountain, this ruler of men adored of all the Ajamira race.

O daughter of the mountain, this king is about to enter this mountainous regions. Therefore confer upon him your protection." Having thus addressed that ocean-going river, that Brahmana said to the son of Pritha to be careful.

Yudhishthira said:
This confusion of Lomasha is astonishing. Therefore all of you protect Krishna (Draupadi). Do not be careless. He knows very well this place as being difficult of access. Therefore practise here the greatest purity.

Vaishampayana said:
He then thus spoke to the greatly powerful Bhima, "O Bhimasena, protect Krishna (Draupadi) with all care. O child, whether Arjuna be near or away, Krishna (Draupadi) always seeks your protection when in fear."

Thereupon the high-souled, king (Yudhishthira), coming to the twins (Nakula and Sahadeva) and smelling their heads and rubbing their body, said, "Do not fear. Proceed with caution."

Yudhishthira said:
O Vrikodara, there are in this place, many invisible beings who are all powerful and huge. We shall however be able to pass through them by the merit of our Agnihotra and asceticism.

O son of Kunti, by collecting your prowess, restrain your hunger and thirst, O Vrikodara, have recourse to your strength and cleverness.

O son of Kunti, you have heard what the Rishi (Lomasha) has said about the Kailasa mountain. After due deliberation think, how Krishna (Draupadi) should pass through this place.

Or, O exalted Bhima of large eyes, you should better return with Sahadeva, with Dhaumya, with all our charioteers, cooks, servants, cars, horses and also the Brahmanas who are worn out with travel.

The great ascetic Lomasha, Nakula and I shall proceed living on light food and observing vows.

In expectation of my return, wait carefully at the source of the Ganges and protect Draupadi till I come back.

Bhima said:
O descendant of Bharata, although this blessed princess is afflicted with toil she easily proceeds along in the hope of seeing Shvetavahana (Arjuna).

Your dejection also is very great at not seeing the high-souled Gudukesha (Arjuna)
who never retreats from battle.

O descendant of Bharata, you will be more dejected if you do not see Sahadeva, Krishna (Draupadi) and myself. Let the Brahmanas return with our servants,

Charioteers, cooks and others whom you may command. I shall never leave you here.

In these rugged and inaccessible mountainous regions infested by Rakshashas. This greatly blessed princess, ever devoted to her husbands,

O foremost of men, will not return without you. This Sahadeva is always devoted to you;

O great king, I know his character well; he will never return (without you). We are all eager to see Savyasachi (Arjuna) and therefore we will all go together. If we cannot go on our cars over this mountain of many defiles,

We shall walk on foot. O King, you need not trouble yourself about it. I shall carry the Panchala Princess, wherever and whenever she will be incapable of walking.

I have decided upon this; therefore do not trouble yourself about it. I shall carry these two heroes, the tender sons of Madri, the delight of their mother, over difficult tracts, wherever they will be incapable of walking.

Yudhishthira said:
O Bhima, let your strength increase for your speaking thus. You boldly undertake to carry the illustrious Panchala princess.

And also the twin (Nakula and Sahadeva). Be blessed; such courage does not exist in others. May your strength, fame and virtue increase.

O mighty-armed hero, as you propose to carry our two brothers will Krishna (Draupadi), let not exhaustion or defeat come to you.

Vaishampayana said:
Thereupon the charming Krishna (Draupadi) smilingly said, "O descendant of Bharata, I shall go you need be anxious for me."

Lomasha said:
O son of Kunti, one can go to Gandamadana by asceticism; therefore we shall all practise asceticism.

O king, O son of Kunti, Nakula, Sahadeva, Bhimsena, you and myself then shall see Shvetavahana (Arjuna).

Vaishampayana said:
O king, having thus conversed, they saw with delight the extensive kingdom of Suvaka abounding in horses and elephants.

Densely inhabited by the Kiratas and the Tanganas, crowded by hundred of Pulindas, frequented by the celestials and full of wonders. Seeing them Suvaka, the king of the Pulindas, received them in due honour and with great cheerfulness, on the frontier of his kingdom. They, too being thus received, lived there (for some time) with great comfort.

They started for the Himalaya mountain when the sun shone brightly in the sky. Having left in the care of the king of the Pulindas all their servants, Indrasena and others, also the cooks and stewards and also all accoutrements of Draupadi and also everything else, those mighty car-warriors, those greatly power-descendants of Kuru started for that country. They proceed cautiously with Krishna (Draupadi); they were all cheerful in the expectation of seeing Arjuna.

Yudhishthira said:
O Bhimasena, O Panchala princess, O twins, hear. Nothing of creatures perishes. Behold, we are now rangers of forest.

Weak and fatigued as we are, we have to help one another and pass over difficult places. Though incapable, yet we must proceed in order to see Dhananjaya (Arjuna).

It (his absence) burns my body as fire does a heap of cotton. I do not see the heroic Dhananjaya at my side.

With the thirst for seeing him, I live with my younger brothers in the forest. O hero, the great oppression committed on Yagmaseni (Draupadi) also burns me.

Vrikodara, I do not see the immediate elder of Nakula, the immeasurably powerful Partha (Arjuna) who is invincible and who is the wielder of the strongest bow. For this, O Vrikodara, I am miserable.

In order to see that hero, Dhananjaya firm in truthfulness, I have been wandering with you for these five years in various Tirthas, in charming forests and lakes. As I do not still see Vibhatsu (Arjuna) O Vrikodara I am miserable.

As I do not see the long armed, black, curly-haired, lion-like (Arjuna), O Vrikodara, I am miserable.

As I do not see that foremost of the Kurus, accomplished in arms, skillful in fight and matchless among bowmen, O Vrikodara I am miserable.

As I, though very much distressed, do not see that son of Pritha, Dhananjaya who was born under the influence of the constellation Falguni, who ranges amidst enemies like angry Yama at the time of the universal dissolution, who possesses the prowess of an elephant with the juice trickling down its temple, who has lion-like shoulder, who is in no way inferior to Sakra (Indra) in energy and prowess, who is elder of the twins, who rides on white horses, who is immeasurably powerful, invincible and the wielder of the strongest bow, O Vrikodara, I am miserable.

He is forgiving, even when he is insulted by the meanest foe. He confers benefit and protection upon the men who follow the righteous path.

To crafty men who want to injure him, even if he be the wielder of thunder (Indra), he is like a virulently poisonous snake.

The high-souled and Immeasurably powerful Vivatsu shows mercy and extends protection even to an enemy when he is fallen.

He is the refuge of us all and he destroys his enemies in battle. He can gather all wealth and he keeps us all happy.

It was through his prowess I formerly possessed various kinds of precious jewels which Suyodhana (Duryodhana) has now got.

O hero, O son of Pandu, it was through his prowess I formerly possessed the Assembly Hall adorned with all sorts of jewels and celebrated over the three worlds.

He is like Vasudeva in prowess, he is invincible and matchless in battle like Kartavirya. I do not (now) see that Falguni.

That chastiser of foes (Arjuna) is equal to the invincible and most powerful Sankarsana (Baladeva) and Vasudeva (Krishna).

He is equal to Purandara (Indra) in strength of arms and prowess; he is equal to the wind in speed, to the moon in beauty and to the eternal Death in anger.

O mighty armed one, in order to see that hero, that foremost of men, we shall all go to the Gandamadana mountain.

In which is situated the hermitage Nara and Narayana and on which stands the great Badari tree. It is inhabited by the Yakshas. We shall see that excellent mountain.

Practising great asceticism, we shall go walking to the charming lake of Kubera guarded by the Rakshashas.

O Vrikodara, no vehicle can go to that place. O descendant of Bharata, no cruel, avaricious and hot-tempered man can go there.

O Bhima, in order to see Arjuna, we shall all go there guiding on our swords and wielding our bows. We shall be accompanied by Brahmanas of strict vows.

O son of Pritha, the sinful men meet there flies, gad-flies, mosquitoes, tigers, lions and reptiles, but pure-souled men do not meet them.

Therefore with regulated diet and with subdued passions, we shall go to the Gandamadana with the desire of seeing Dhananjaya.

Lomasha said:
You have seen many mountains and rivers, towns and forests and also many charming Tirthas, the sacred water of which you have touched with your hands.

O sons of Pandu, this way leads to the celestials Mandara mountain; therefore be attentive and free from all anxieties.

You will now go to the abode of the celestials Rishis of virtuous deeds.

O king, here flows the great and beautiful river (Alakananda) of sacred water rising from the Badari tree. It is ever adored by the celestials Rishis,

It is always adored by the high-souled. Vaihayasa, Valakhilyas and the Gandharvas,

And the singers of the Sama (Veda) the Rishis, Marichi, Pulaha, Bhrigu and Angirasa chant the hymns in this place.

Here does the lord of the celestials with the Marutas perform his daily prayers. The Siddhas and the Ashvins wait upon him.

The moon with the sun and with all the luminaries and with the planets always go to this river by day and by night.

O greatly blessed one, that protector of the world, Vrishanka (Shiva) received on his head the all of the waters of this river at the source of the Ganges.

O child, now come to this goddess of six attributes and bow down before her with concentrated mind.

Vaishampayana said :
Having heard the words of the illustrious Lomasha the Pandavas reverentially worshipped the river which flows from the sky.

Having worshipped her, all the virtuous Pandavas accompanied by the Rishis again cheerfully proceeded.

Those best of men then saw at a distance some white objects of vast proportions which looked like the Meru (mountain) stretching in all directions.

Seeing the Pandavas eager to ask him about it, Lomasha, skillful in speech, thus spoke. "Hear, O sons of Pandu.

O foremost of men, what you see before you and what is of vast proportions looking like a mountain and appearing as beautiful as the Kailasa, is the collection of bones of the greatly powerful Daitya Naraka. As they have been kept on a mountain one mistakes it for a mountain.

In the days of yore, this Daitya was killed by the Supreme Soul, the eternal deity Vishnu, for the good of the king of the celestials.

That high-souled Daitya performed great asceticism for ten thousand years with the desire of getting possession of Indra's kingdom.

That son of Diti, becoming thus unrivalled by the power of his asceticism, as well as, that of arms, always harassed (Indra).

O sinless one, Sakra (Indra) became agitated. Afflicted with fear by learning his prowess, asceticism and observance of religious vows,

He mentally thought of the eternal deity Vishnu; and the graceful lord of the universe who is present everywhere appeared and stood before him.

The Rishis and the celestials propitiated Vishnu with prayers. In his presence even the exalted and blazing Havyavahana (fire), lost his effulgence. Seeing that giver of boons, the deity Vishnu, the lord of all the celestials,

The wielder of thunder (Indra) with joined hands and bowed down head, told him soon the cause of his fear.

Vishnu said:
"O Sakra, I know your fear originates from the lord of the Daityas, Naraka. By his successful asceticism he desires to obtain India's kingdom.

O lord of the celestials, although he has achieved success in asceticism. I shall sever his soul from his body to do you good. Wait for a moment."

Lomasha said:
Thereupon the greatly powerful Vishnu deprived him (Naraka) of his senses by striking him with his hands. He (Naraka) the fell down on the ground dead, like a great mountain.

He was thus killed by a miracle and his bones were then gathered at this spot. Here thus is manifest another great deed of Vishnu.

Once the whole earth was lost, it sunk into the nether regions. But she was again lifted up by him (Vishnu) who had assumed the form of a boar.

Yudhishthira said:
O exalted one, narrate in detail how Vishnu, the lord of the celestials, raised up the earth sunk down one hundred yojanas. How was also that support of all created things, the greatly blessed Earth, who dispenses blessings, and produces all sorts of course, made stable? By whom she was forced to sink one hundred yojanas and under what circumstances was this greatest exploit of the Supreme Being exhibited? O foremost of Brahmanas, I desire to hear all this in detail as it happened. You know all about it.

Lomasha said:
O Yudhishthira, hear all in detail as I narrate the story which you have asked me to relate. O child, in the days of yore, in a terrible time in the Treta Yuga the ancient and primeval deity performed the duties of Yama.

O undeteriorating one, when the god of gods began to perform the duties of Yama, there was no death (on earth), but births were numerous.

Birds, beasts, kine, sheep, deer and all kinds of wild animals began to multiply.

O foremost of men, O chastiser of foes, men also began to multiply by thousands and tens of thousands like water.

O child, by this terrible increase of creatures, the Earth sank down one thousand yojanas.

Being afflicted with pain all over her body and being deprived of her senses by this excessive weight (on her), she sought the protection of the foremost of deities Nara-Narayana.

The Earth said:
O exalted deity, it is through your favour I was able to remain so long in my position. But (now) I have been overcome with (a heavy) burden and I am now unable to hold myself any longer.

O exalted deity, you should remove this burden. O deity, O lord, I ask your protection. Extend your favour towards me.

Lomasha said:
Having heard her these words, the eternal deity of six attributes, cheerfully spoke these words to her with great distinctness.

Vishnu said:
O Earth, O holder of treasures, O burdened earth, do not be afraid; I shall act in the way by which you will be relieved of your burden.

Lomasha said:
Having thus sent away the earth adorned with mountains as her ear-rings, he then became a greatly effulgent boar with one tusk.

Causing terror with his red eyes and emitting smokes from his blazing lustre, he began to swell in magnitude in that place.

O hero, then holding the earth with his single tusk that eternal one raised her up one hundred yojanas.

When she was thus raised up, a great agitation was created. All the celestials the Rishis and the ascetics were agitated; and the earth, the sky and the heaven were filled with "Alas! Oh!". Neither the celestials nor men could find peace.

Then the celestials and the Rishis all approached Brahma who was seated as if blazing in his own prosperity.

Coming to the deity Brahma, the witness of the acts of all beings, they with joined hands thus said to these words.

The Celestials said:
"O lord of heaven, all created beings have become agitated; all the mobile and immobile creatures have become restless. The ocean are also in great agitation.

This whole earth has gone one hundred yojanas down. What is the cause of all this? By whom the whole universe has. been agitated? Kindly explain the cause to us without delay; we are all bewildered.

Brahma said:
O immortals, there is no fear from the Asuras in any matter or in any place. Hear why all this agitation has taken place.

This heaven has been agitated from the prowess of the illustrious being, who is omnipresent, eternal and the never-perishing soul.

That supreme soul, Vishnu, has lifted up again the earth which sank down one hundred yojanas.

On account of thus raising her up, this agitation has taken place. Know this to be the cause and dispel your doubts.

The Celestials said:
O exalted deity, where is that God, who so easily raises up the earth? Tell us the place; we shall all go there.

Brahma said:
Go there. Be blessed, you will find him in the Nandana. Yonder is the exalted and adored Supama (Garuda).

After having raised the earth, the Supreme Being, the creator of the world, blazes forth in the form of a boar like consuming fire at the universal dissolution.

On his breast is to be seen (the gem) Srivatsa. Behold all of you that being who does not know deterioration.

Lomasha said:
The immortals, with the Grandsire at their head, after having seen that great soul and heard his praise, went back to the place whence they came.

Vaishampayana said:
O Janamejya, having heard this story, all the Pandavas with great alacrity proceeded by the way pointed out by Lomasha.

Vaishampayana said:
O kmg, then those foremost of bow men, those immeasurably effulgent heroes, equipped with quivers and arrows and armed with swords and holding bows stringed at full and wearing finger protector made of guana-skin, went towards the Gandhamadana, with the Panchal princess and the best of Brahmanas.

On their way they saw many lakes, rivers, mountains, forests with trees of wide spreading shades standing on the summit of the mountains,

Places with trees bearing flowers and fruits in all seasons and regions frequented by the celestials Rishis. Subduing their souls within their souls and living on fruits and roots,

They passed through rugged, craggy and difficult pigeons seeing (on their way) various kinds of animals.

Those high-souled heroes then entered the mountain inhabited by the Rishis, the Siddhas and the immortals and frequented by the Kinnaras which is the favourite pigeon of the Gandharvas and the Apsaras.

O king, as they were entering Gandhamadana mountain, a violent wind arise accompanied with heavy shower of rain.

Thereupon clouds of dust with innumerable dry leaves rose and suddenly covered the earth, the atmosphere and the sky.

The sky being covered with dust, nothing could be seen. They (the Pandavas) could not even express their mental feelings to one another by word.

With eyes enveloped in darkness and pushed by the wind full of particles of rocks, they could not see one another.

There arose great sounds proceeding from the trees and also from those trees that continually broke down blown up by the wind and also from those trees that fell down on the ground distracted by the wind, they thought in their mind, "Is the heaven coming down or is the earth or the mountain being rent asunder?"

Being pushed by the wind and being alarmed, they felt their way by their hands and they took shelter under the way-side trees, ant-hills and caverns.

Then taking hold of his bow and taking also Draupadi (by the hand), the greatly powerful Bhimasena stood underneath a tree.

Dharmaraja (Yudhishthira) and Dhaumya crept into a deep wood. Taking the sacred fire, Sahadeva took shelter under a rock.

Nakula with Lomasha and other greatly ascetic Brahmanas stood alarmed, each underneath a tree.

When the wind had abated and the dust had subsided, there came down a heavy shower of rain in great torrents.

There arose a great noise (of the rains falling on the mountain-side) like that of the roaring of the thunder. The swift flashing lightning began to play gracefully on the clouds.

Being helped by the swift wind, showers of rain incessantly poured and filled all sides round.

O king, all around flowed many stream-lets covered with froth and mud.

Carrying volumes of water and covered with large quantity of froth, they rushed down with tremendous roars uprooting many trees.

When the noise had ceased and the wind had abated and the water had subsided and the sun had arisen,

O descendant of Bharata, they cautiously came out and met together. Those heroes then again proceeded towards the Gandhamadana mountain.

Vaishampayana said:
When the illustrious Pandavas had gone only two miles, Draupadi unaccustomed to walk, sat down.

Fatigued and miserable as she was, the Panchala princess became faint on account of the storm and rain.

Trembling with faintness, the black-eyed lady supported her with her thighs and with her plump and becoming arms.

Thus trying to support herself with her thighs which were like the trunk of an elephant, she suddenly fell down on the ground, trembling like a plantain tree stirred (by wind).

Seeing that foremost of women falling down like a twisted creeper, the greatly strong Nakula ran forward and supported her.

Nakula said:
O king, O descendant of Bharata, behold, the daughter of the Panchala king, this black-eyed lady has fallen on the ground out of fatigue.

O great king, this lady of slow gait, though she does not deserve misery, suffers great afflictions. She is worn out with fatigue. Therefore comfort her.

Vaishampayana said:
Having heard his these words, the king, Bhima and Sahadeva became greatly afflicted and they soon ran towards her.

Seeing her weak and also seeing her pale face, the high-souled son of Kunti, taking her up on his lap, began to lament (in grief).

Yudhishthira said:
How can, this beautiful lady accustomed to a life of case (and accustomed) to live in the private rooms and on beds spread over with sheets, sleep on the ground?

The delicate hands and the lotus-like feet of this lady who deserve all excellent things have become dark blue in colour on my account.

Having been addicted to dice what have I done foolishly. I am with Krishna (Draupadi) wandering in the forest full of wild animals!

This large-eyed lady was bestowed on us by her father, the king of Drupada, in the hope that this blessed damsel would be happy by obtaining the Pandavas as her husbands.

Afflicted with hardship, sorrow and travel, it is on account of my wretched act, she (now) lies prostrate on the ground without having obtained any thing hoped for.

Vaishampayana said:
When Dharmaraja Yudhishthira was thus lamenting, Dhaumya and other foremost of Brahmanas all came there.

They comforted and consoled him and they honoured him with blessings. They uttered mantras capable of destroying Rakshasas and they also performed (some) religious rites.

On the Mantras being recited by the great Rishis in order to restore her and on the repeated touch of the cool hands of the Pandavas.

And also on being fanned by the cool breeze surcharged with water, the Panchala princess felt ease and slowly regained her consciousness.

Placing the poor exhausted lady who had then regained her consciousness on a deer-skin, the sons of Pritha made her take rest.

The twins, taking up her red-soled feet with auspicious marks, began to press them gently with their hands which were scared by the bow-strings.

Dharmaraja Yudhishthira also comforted her. That foremost of the Kurus thus spoke to Bhimasena.

Yudhishthira said:
"O Bhima, many rugged and snowy bound mountains are (before us); O mighty-armed hero, how will Krishna (Draupadi) be able to pass them?

Bhima said:
O king, I myself will carry the princess and also these two foremost of men, the twins and yourself; therefore O king of kings, do not allow anxiety to come to your mind.

O sinless one, at your command, the son of Hidimba, Ghatotkacha, who can range the skies and who is as strong as myself will carry us all.

Vaishampayana said:
Having been ordered by Dharmaraja (Yudhishthira) he remembered his Rakshasa son. As soon as remembered the high-souled Ghatotkacha appeared before his father.

The mighty armed hero, after saluting the Pandavas and the Brahmanas, stood before them with joined hands. They too welcomed him in return.

He then thus spoke to his greatly powerful father Bhimasena, "Having been remembered by you. I have speedily come here to serve you.

O mighty-armed hero, command me. I shall certainly be able to perform whatever you will order me to do." Having heard this, Bhimasena embraced the Rakshasa.

O great king, this lady of slow gait, though she does not deserve misery, suffers great afflictions. She is worn out with fatigue. Therefore comfort her.

Vaishampayana said:
Having heard his these words, the king, Bhima and Sahadeva became greatly afflicted and they soon ran towards her.

Seeing her weak and also seeing her pale face, the high-souled son of Kunti, taking her up on his lap, began to lament (in grief).

Yudhishthira said:
How can, this beautiful lady accustomed to a life of case (and accustomed) to live in the private rooms and on beds spread over with sheets, sleep on the ground?

The delicate hands and the lotus-like feet of this lady who deserve all excellent things have become dark blue in colour on my account.

Having been addicted to dice what have I done foolishly. I am with Krishna (Draupadi) wandering in the forest full of wild animals!

This large-eyed lady was bestowed on us by her father, the king of Drupada, in the hope that this blessed damsel would be happy by obtaining the Pandavas as her husbands.

Afflicted with hardship, sorrow and travel, it is on account of my wretched act, she (now) lies prostrate on the ground without having obtained any thing hoped for.

Vaishampayana said:
When Dharmaraja Yudhishthira was thus lamenting, Dhaumya and other foremost of Brahmanas all came there.

They comforted and consoled him and they honoured him with blessings. They uttered mantras capable of destroying Rakshasas and they also performed (some) religious rites.

On the Mantras being recited by the great Rishis in order to restore her and on the repeated touch of the cool hands of the Pandavas.

And also on being fanned by the cool breeze surcharged with water, the Panchala princess felt ease and slowly regained her consciousness.

Placing the poor exhausted lady who had then regained her consciousness on a deer-skin, the sons of Pritha made her take rest.

The twins, taking up her red-soled feet with auspicious marks, began to press them gently with their hands which were scared by the bow-strings.

Dharmaraja Yudhishthira also comforted her. That foremost of the Kurus thus spoke to Bhimasena.

Yudhishthira said:
"O Bhima, many rugged and snowy bound mountains are (before us); O mighty-armed hero, how will Krishna (Draupadi) be able to pass them?

Bhima said:
O king, I myself will carry the princess and also these two foremost of men, the twins and yourself; therefore O king of kings, do not allow anxiety to come to your mind.

O sinless one, at your command, the son of Hidimba, Ghatotkacha, who can range the skies and who is as strong as myself will carry us all.

Vaishampayana said:
Having been ordered by Dharmaraja (Yudhishthira) he remembered his Rakshasa son. As soon as remembered the high-souled Ghatotkacha appeared before his father.

The mighty armed hero, after saluting the Pandavas and the Brahmanas, stood before them with joined hands. They too welcomed him in return.

He then thus spoke to his greatly powerful father Bhimasena, "Having been remembered by you. I have speedily come here to serve you.

O mighty-armed hero, command me. I shall certainly be able to perform whatever you will order me to do." Having heard this, Bhimasena embraced the Rakshasa.

Yudhishthira said:
O Bhima, let this powerful and heroic Rakshasha chief, your own begotten son, ever devoted to us and always truthful, carry (his) mother (Draupadi) without any delay.

O greatly powerful hero, by your strength of arms I shall go with the Panchala princess to Gandhamadana.

Vaishampayana said:
Having heard the words of his brother, that foremost of men Bhimasena spoke thus to that chastiser of foes, Ghatotkacha.

Bhima said:
O invincible hero, O son of Hidimba, O child, O ranger of skies, you are capable of going everywhere at will. Your mother is worn out with fatigue; therefore, O strong hero, carry her.

On your shoulder and go with us adopting a course not far overhead, so that you may not make her feel uneasy. Let blessings be on you.

Ghatotkacha said:
I can myself alone carry Dharmaraja (Yudhishthira), Dhaumya, Krishna (Draupadi) and the twins (Nakula and Sahadeva), what wonder is then there that I shall today carry them when I have others to help me!

O sinless one, hundreds of other heroes (Rakshasas), capable of ranging in the skies and of assuming any form at will, will carry you with all the Brahmanas.

Vaishampayana said:
Having said this, Ghatotkacha carried Krishna (Draupadi) in the midst of the Pandavas. The other (Rakshasas) carried the Pandavas.

Lomasha of matchless effulgence proceeded in the path of the Siddhas by virtue of his own (ascetic) prowess, like a second sun.

Being ordered by the Rakshasas chief, other greatly powerful Rakshasas took up all the Brahmanas (on their shoulders) and proceeded along.

Blazing up many highly charming forests and woods, they went towards the great Badari tree.

Being carried by the greatly swift and heroic Rakshasas, who were capable of going great distance within the shortest time, they passed over a long way as if it were but a short one.

They saw (on their way) many regions crowded with Mlechas, many mines of gems, many hillocks full of various minerals,

Thronged with Vidyadharas, abounding on all sides in the monkeys and the Kinnaras, the Kimpurushas and the Gandharvas,

Full of peacocks, Chamaru cows, apes, Rurus, bears, Gavayas and buffaloes,

Intersected by many rivulets and abounding in a large number of birds of various kinds and also in various sorts of beasts, beautified by elephants.

Adorned with various trees and enraptured birds. Having passed many such regions and also the country of Uttara-Kurus.

They then saw that best of mountains, the Kailasa, full of wonderful sights. They then saw the hermitage of Nara and Narayana.

Adorned with celestials trees bearing fruits and flowers in all seasons of the year. They then saw that charming Badari of large trunk.

It was full of freshness, of deep shade, of excellent beauty and of thick, soft and green foliage; it was blessed and healthful,

With gigantic and wide spreading boughs of matchless lustre, it bore full grown, tasteful and holy fruits.

All dropping excellent honey. It was frequented by the great Rishis and it was always inhabited by various birds maddened with animal spirits.

It grew in a place where there were no mosquitoes and gad flies and it abounded in fruits, roots and water, it was covered with green grass, inhabited by the celestials and the Gandharvas.

It stood on a smooth surface of land which was naturally Blessed and healthful it was thronless, beauteous and cool and pleasant in touch.

Having reached the place with those foremost of Brahmanas, the illustrious (Pandavas) all slowly alighted from the shoulders of the Rakshasas.

O king, the Pandavas, accompanied by those best of Brahmanas, saw the charming hermitage of Nara and Narayana.

It was free from darkness, it was holy, it was untouched by the solar rays, it was free from all the miseries, namely hunger and thirst, heat and cold; it destroyed all sorrows.

It was crowded by the great Rishis and adorned with the grace of the Vedas. It was inaccessible to those men who were beyond the pale of religion.

It was adorned with offerings and havyas, it was holy, well swept and daubed with fragrance. It shone beautiful with the offerings of celestials blossoms all around.

It was covered over with sacrificial altars, sacred ladles and posts and graced with large water jars and baskets.

It was the refuge of all creatures, it echoed with the recitations of the Vedas. It was heavenly and a fit place for a holy hermitage; it destroyed all fatigue.

It was full of splendour, it produced matchless merits, it was majestic with divine qualities. It was inhabited by many great Rishis living on fruits and roots, having their passions controlled, wearing black deer skins, looking as effulgent as the sun and Agni, possessing souls magnified by asceticism and mind intent on emancipation, leading the Vanaprastha life, identifying themselves with the Supreme Soul and reciting the Vedas. That greatly effulgent son of Dharma, Yudhishthira, with his brothers, restraining his senses and purifying himself, went to those Rishis, who, having seen by their supernatural knowledge the arrival of Yudhishthira,

Received him with joy. Those Rishis, engaged in the recitation of the Vedas conferred blessings on him.

Those fire-like ones gladly gave him a fitting reception in due form. They gave him pure water, fruits, flowers and roots,

Dharmaraja Yudhishthira gladly received with subdued soul the offerings offered by the great Rishis for his reception.

O sinless one, the Pandava (Yudhishthira) with Krishna (Draupadi) and his brothers and with also thousands of Brahmanas, learned in the Vedas and the Vedangas, entered that sacred hermitage which was like the abode of Indra, resembling heaven itself, beautiful and full of celestials fragrance.

Then the virtuous-minded (Yudhishthira) saw the hermitage of Nara and Narayana, adored by the celestials and the celestials Rishis and beautified by the Bhagirathi.

Seeing it frequented by the Brahmana Rishis and abounding in fruits dropping excellent honey, those foremost of men, the Pandavas, were filled with great delight.

Having arrived there those high-souled ones lived at that place with the cheerfully sported there.

Seeing the Mainaka mountain with golden peaks and also the auspicious Binda lake abounding in various sorts of birds.

The Pandavas with Krishna (Draupadi) derived great pleasure in roaming in those excellent and charming woods blossomed with flowers of all seasons.

They were beautiful on all sides with trees bearing brown blossoms, bending down with the weight of their fruits, frequented by numerous male Kokilas,

With glossy and beautiful foliage, with cool shade and with beautiful loveliness, with various lakes of crystal waters,

Adorned all around with lotuses and lilies. Seeing this charming scene, the Pandavas derived great delight.

O lord, a balmy breeze with holy fragrance always blew there, delighting all the Pandavas with Krishna (Draupadi).

The high-souled ones saw near the great Badari tree, the Bhagirathi of easy descent and cool water, adorned with beautiful lotuses, with stairs made of rubies and corals, beautified with trees and scattered over with celestials flowers and giving great pleasure to the mind.

Those sons of Kunti, after having purified themselves, offered oblations to the Pitris, the celestials, the Rishis, in the sacred waters of the Bhagirathi in that extremely inaccessible place, frequented by the celestials Rishis. Those perpetuators of the Kuru race thus offered oblations and passed their time in reciting holy writs.

Those foremost of men, those heroes then lived there with the Brahmanas. Those best of men, the celestials-like Pandavas, seeing the various scenes with Krishna (Draupadi) derived great pleasure.

Vaishampayana said:
There lived those foremost of men, those heroes, for six nights, leading a highly pure life with the expectation of seeing Dhananjaya (Arjuna).

Then there blew a wind from the north-east at pleasure and it brought a celestials and sun-like lotus with one thousand petals.

The Panchala princess saw that pure and charming lotus of celestials fragrance lying on the ground being brought by the wind.

O king, having obtained that excellent, fragrant and blessed lotus, that blessed lady became very much delighted and she thus spoke to Bhimasena.

Draupadi said:
"O Bhima, behold this beautiful and excellent celestials flower, it has gladdened my heart by its sweet fragrance.

O chastiser of foes, I shall give it to Dharmaraja (Yudhishthira). Procure others (like it) for my satisfaction, so that I may take them to our hermitage in the Kamayaka.

O son of Pritha, if I am your beloved, then procure others (like it) in large numbers, for I desire to take them to our hermitage in the Kamyaka (forest)."

Having said this to Bhimasena, that faultless lady of beautiful eyes took the flower and went to Dharmaraja (Yudhishthira).

Knowing the desire of their queen (Draupadi), that foremost of men, the greatly strong Bhima, set out, so that he might gratify the desire of the beloved one.

Eager to fetch the flowers, he proceeded at a very rapid pace facing the wind, in the direction from which the lotus had come.

Taking the bow in laid with gold and also arrows resembling poisonous snakes, he proceeded like a lion in rage or an elephant in rut.

All creatures stared at that wielder of the great bow and arrows. Neither exhaustion, nor languor, nor fear, nor confusion.

Ever took possession of that son of Pritha and of Vayu (wind). Desiring to please Draupadi, that hero of great strength of arms,

That mighty one, free from fear or exhaustion, began to ascend the mountain. That slayer of foes roamed over that beautiful place adorned with trees, creepers and shrubs and paved with black stone and frequented by the Kinnaras. With various minerals, plants, beasts and birds and many colours,

It appeared like an upraised arm of the earth adorned with all ornaments. That hero of matchless prowess, fixing his look at the slopes of the Gandhamadana, adorned with the flowers of every season and revolving various thoughts in his mind and with his ears, eyes and mind riveted to the spots resounding with the notes of male Kokilas and ringing with the hum of black bees, like an elephant in rut roving mad in the forest, smelt the excellent fragrance proceeding from the flowers of all seasons. He was fanned by the fresh breeze of the Gandhamadana, full of fragrance of various flowers and as cooling as a feather touch. On his fatigue being removed, the down on his body stood on end.

That chastiser of foes sought for the flowers all over the mountain, frequented by the Yakshas, the Gandharvas, the celestials and the Brahmanas Rishis.

Being brushed by Saptachada tree and besmeared in red, black and white minerals, he looked decorated with the lines of holy unguents drawn by fingers. The mountain with clouds stretching at its sides looked as if it was dancing with outspread wings.

On account of the trickling of the waters of the springs, it appeared to be adorned with necklaces of pearls. It contained romantic caverns, groves, cascades and caves.

There were innumerable beautiful peacocks dancing to the tinkling of the bangles on the arms of Apsaras. The rocky surface of the mountains had been worn away by (the continual brushing of) the tusks of great elephants.

With the waters of the streamlets falling down, the mountain looked as if its clothes were getting loosened. That handsome son of Vayu (wind) playfully and cheerfully went on, pushing away innumerable entwining creepers. The stags stared at him in curiosity with grass in their mouth; and as they never knew what fear not run away. Eager to fulfill the desire of his beloved, that hero of beautiful eyes,

That youth, of the splendour like the color of the gold, having a body as strong as that of the lion, treading like a mad elephant and possessing the prowess of a mad elephant.

Having coppery eyes like those of a mad elephant and possessing the prowess of checking a mad elephant, began to roam on the romantic sides of the Gandhamadana with two beautiful eyes uplifted and thus displaying a novel beauty. The wives of the Yakshas and the Gandharvas, sitting invisible by the side of their husbands, stared at him turning their faces and making various motions. He (then) remembered the various woes caused by Duryodhana.

Eager to do the favourite work of Draupadi exiled in the forest, he thought, "Now that Arjuna had gone to heaven and I have come away

In search of the flowers, what will Yudhishthira now do from affection; and doubting their prowess, that foremost of men Yudhishthira will not allow Nakula and Sahadeva to come in search of us. How can I obtain the flowers soon?" He thought thus.

And that foremost of men proceeded with the speed of the king of birds (Garuda), with his mind and sight fixed on the delightful sides of the mountain.

Having the words of Draupadi as his provisions for the journey, Bhima went with greater speed, shaking the earth with his tread as does a hurricane.

Frightening the herds of elephants, the lions, tigers and deer, uprooting and crushing large trees, forcibly tearing plants and creepers like ah elephant ascending higher and higher the summit of a mountain.

He roared fearfully as does the clouds surcharged with lightning. Awakened by the loud roaring of Bhima,

Tigers came out of their dens while other wild animals hid themselves in their own. The birds flew away in alarm and herds of deer ran (in all directions).

Birds left the trees, tigers forsook their dens, the mighty lions were roused from their slumber and the buffaloes stared,

The elephants in great alarm surrounded by the female elephants felt that forest and ran to more extensive ones.

The boars, the deer, the lions, the buffaloes, the tigers, the jackals and the Gavyas and all other wild animals in herds began to cry.

The ruddy goose, the Yallendulas, the ducks, the kapandavas, the plavas, the parrots, the male kokilas and the herons all flew in confusion in all directions.

Some proud elephants, urged by female elephants and also some lions and tigers in great anger rushed at Bhimasena.

As they were bewildered with fear, these fearful animals discharge urine and dung and set up loud yells with gaping mouths.

Thereupon the illustrious and the handsome son of Vayu, the mighty Pandava, depending on his own strength of arms, began to kill in anger one elephant with another elephant and one lion with another lion. He killed others (smaller animals) with slaps. Being thus killed by Bhima, the lions, the tigers, the leopards,

Loudly cried and discharged urine and dung in great fear. The handsome son of Pandu, the mighty armed hero, entered into that forest resounding all sides with his shouts. The mighty armed hero then saw on the slopes of the Gandhamadana.

A charming forest of plantain trees extending to many yojanas. The greatly powerful hero, agitating (the forest), went with great speed towards it.

Like a large elephant breaking many trees and uprooting innumerable plantain trees as high as many palm trees put one upon the other.

That foremost of all strong men Bhima threw them on all sides; that greatly powerful hero, as proud as a lion, sent up loud shouts.

Then he met with innumerable huge animals, deer, monkeys, lions, buffaloes and also aquatic animals.

With the roarings of these (animals), as well as with the shouts of Bhima, the wild animals living in distant forests were also alarmed.

Having heard this noise of the beasts and birds, thousands of aquatic fowls suddenly rose into air. That foremost of the Bharata race (Bhima), then went in that direction. He then saw a vast and romantic lake.

That fathomless lake was being fanned by the golden plantain trees on its banks, which were slowly shaken by the soft breeze.

Going down to the waters of that lake adorned with innumerable lotuses and lilies, that greatly powerful hero sported merrily there like a mighty elephant in rut.

Having sported there for a long while, that immeasurably effulgent hero got up in order to enter quickly into the forest abounding in trees.

Then the Pandava (Bhima) sounded with all his might his loud-blowing conch. Striking his arms with his arms, the mighty Bhima made all the points of heaven resound.

Filled with the sounds of the conch and with the shouts of Bhimasena and also with the sounds made by the striking of his arms, the caves of the mountains seemed roaring.

Hearing those loud striking of his arms resembling the roaring of thunder, the lions sleeping in their caves (awoke and) uttered great howls.

O descendant of Bharata, being frightened by the yelling of the lions, the elephants also sent forth tremendous roars which filled the mountain.

Having heard these loud sounds and known that Bhimasena was his brother, the monkey-chief, Hanuman, the ape.

With the desire to do good to Bhima and to secure his safety, obstructed the path to heaven. Thinking thus, he lay across the narrow path adorned with plantain trees.

With the object that the Pandava (Bhima) might not meet with any curse or defeat by entering the plantain forest, the huge Hanuman lay down there as if overcome by drowsiness.

He began to yawn, lashing his long tail, which resembled a (sacrificial) pole consecrated to Indra and he roared like thunder.

On all sides round, the mountain echoed through the mouths of its caves. Those sounds were like the lowings of a cow.

Shaken by the sounds produced by the lashing of his tail, the mountain, with its summits, tottered and crumbled down on all sides.

Rising above the roaring of mad elephants, the sounds of the lashing of his tail spread over all the slopes of the mountain.

Having heard this noise, the down of Bhima's body stood on end. He began to roam over that plantain tree in search of the source of these sounds.

The mighty-armed hero saw the monkey-chief in the plantain forest, lying on an elevated rocky base.

He was difficult to be looked at as a flash of lightning is; he was of coppery colour; he was as quick-moving as lightning.

He had a short fleshy neck supported on his shoulders; his waist was slender in consequence of the fullness of his shoulders.

His tail, covered with long hair and bent a little at the end, was raised up like a banner.

He (Bhima) saw Hanumana's head furnished with small lips, coppery face, long tongue, red ears, brisk eyes and bare white teeth sharpened at the edge.

His head was like the shining moon with hair scattered over, resembling a heap of Ashoka flowers. That greatly effulgent one was lying amidst the golden palm trees.

Looking like a blazing fire with his effulgent body. That chastiser of foes was casting glances with his eyes reddened with intoxication.

The intelligent Bhima saw that mighty and huge monkey-chief lying like a secibd Himalayas obstructing the path of heaven. Seeing him alone in that great forest the undaunted, the mighty-armed and the greatly strong Bhima, quickly came to him and uttered a loud lion-like roar. At his that loud roar, beasts and birds were terrified.

The greatly powerful Hanuman opened his eyes but partially and looked at him with thorough disregard with eyes reddened with intoxication. Then smilingly addressing him, he thus spoke to him.

Hanuman said:
Why have you awakened me, ill as I am? I was comfortably asleep. As you have reason, you should certainly show kindness to all creatures.

Being born in the animal kingdom we do not know what Dharma is. But men having reason show kindness to all animals.

Why do then men like your august self commit acts that are harmful alike to body, speech and heart and which are also destructive of virtue.

You know not what virtue is. You have not taken advice from the wise men. You have but little sense and therefore from childishness you destroy lower animals.

Tell me who you are. Why have you come to the forest devoid of humanity and human beings?

O foremost of men, tell me also where you intend to go today. It is impossible to go any further; the yonder mountain is inaccessible.

O hero, except success in asceticism there is no other means to go to that place. This is the way to the celestials regions. It is always impassable by men.

O hero, O lord, out of kindness I ask you, to desist. Listen to my words. Further up from this place you are not able to go. Therefore desist.

O foremost of men, you are welcome here to day in every way. If you at all accept my words, then rest here partaking of fruits and roots as sweet as ambrosia. Do not for nothing be killed.

Vaishampayana said:
O chastiser foes, having heard these words of the intelligent monkey chief, the heroic Bhima thus spoke to him.

Bhima said:
Who are your august self? For what reason you are in the shape of a monkey? It is a Kshatriya, an order next to the Brahmanas who asks you.

I am a descendant of Kuru, born in the Lunar dynasty, born by Kunti in her womb, a son of Pandu, begotten by Vayu, known by the name of Bhimasena.

Vaishampayana said:
Hearing the words of that Kuru hero, Hanuman smiled and that son of Vayu thus spoke to the son of Vayu (Bhima).

Hanuman said:
I am a monkey; I shall not grant you the passage you desire. Desist like an honest man and go back. Do not meet with destruction.

Bhima said:
O monkey, I do not ask you about destruction or anything else. Give me way. Arise, do not meet with grief at my hand.

Hanuman said:
I am suffering from illness, therefore I have no strength to rise. If you are resolved to go, then go overleaping me.

Bhima said:
The attributes Supreme Soul pervades all bodies. I cannot disregard him who is knowable by only knowledge. Therefore I cannot overleap you.

Had I not known him from whom all creatures have become manifest, I would have overleaped you, also this mountain, even as Hanuman did the ocean.

Hanuman said:
Who is he of the name of Hanuman who leaped over the ocean. O foremost of men I ask you, relate it if you can.

Bhima said:
He was my brother, excellent in all accomplishments and endued with both intelligence and strength. That handsome and foremost of monkeys is celebrated in the Ramayana.

The ocean extending over one hundred yojanas was leaped over by that monkey for Rama's wife.

That greatly powerful hero was my brother; I am equal to him in might, strength and prowess. I am able also to chastise you.

Arise therefore, give me way or witness my prowess today. If you fail to do what I say, I send you to the abode of Yama.

Vaishampayana said:
Knowing him to be intoxicated and proud of his strength of arms, Hanuman slighted him (very much) in his mind and he thus spoke to him.

Hanuman said:
O sinless one, be kind towards me. I have no strength to rise in consequence of old age. From pity for me go by moving aside my tail.

Vaishampayana said:
Having been thus addressed by Hanuman, Bhima, proud of his own strength, thought in his mind that one (Hanuman) to be destitute of energy and prowess.

He thought, "Taking fast hold of his tale I will send this monkey destitute of energy and prowess to the abode of Yama."

Therefore with a smile, Bhima carelessly took hold of the tail with his left hand, but he could not move that tail of the mighty monkey.

Then with both arms he pulled the tail resembling the (sacrificial) pole raised up in honour of Indra. But the mighty Bhima failed to raise the tail with both his arms.

His eyes were contracted up and his eye falls rolled, his face was contracted into wrinkles and his body was covered with sweat but still he failed to raise it.

When he failed to raise it after many attempts, the illustrious Bhima came to the side of the monkey and stood before him in great shame.

That son of Kunti bowing down his head and joining his two hands, thus spoke to him, "O foremost of monkeys, be kind towards me. Forgive my harsh words.

Are you a Siddha, a celestials, a Gandharva or a Guhaka, I ask you in curiosity. Who are you in the shape of a monkey?

O mighty armed hero (tell me) if it is not a secret and if I deserve to hear it. O sinless one, I seek your refuge and ask you as a disciple.

Hanuman said:
O chastiser of foes, as you are curious to know all about me, I shall narrate to you all. O son of Pandu, listen to it.

O lotus eyed hero, I am born in the womb of Kesari, begotten by Vayu who is the life of the universe. I am the monkey, named Hanuman.

O chastiser of foes, all the mighty monkey chiefs waited upon that son of the sun, Sugriva and that son of Indra, Bali. Friendship between Sugriva and myself was like that between the wind and the fire.

For some cause Sugriva was driven out by his brother and lived for a long time with me at the Hrishvamukha.

Once upon a time, the greatly powerful son of Dasharatha by name Rama who was Vishnu in human form wandered over the earth.

In order to please his father, he with his wife and brother, armed with the best of bows, resided in the Dandaka forest.

O sinless one, his wife was carried away by force and by stratagem from Janasthana by the mighty lord of the Rakshasas, the wicked minded Ravana deceiving that foremost of men through the Rakshasa Maricha who assumed the form of a deer marked with gems and golden spots.

Hanuman said:
Having thus lost his wife while that descendant of Raghu was searching his wife with his brother, he met with the monkey chief Sugriva on the summit of the mountain.

Then a friendship was contracted between that high-souled descendant of Raghu and Sugriva. Killing Bali, he gave him (Sugriva) the kingdom.

Having obtained the kingdom, Sugriva sent away hundreds and thousands of monkeys to search out Sita.

O foremost of men, O mighty armed hero, I also with numerous other monkeys set out towards the south in search of Sita.

Thereupon I learned the tidings of Sita from a mighty vulture named Sampati that she was in the abode of Ravana.

Thereupon to accomplish the work of Rama of stainless deeds, I suddenly leaped over the ocean extending one hundred yojanas.

O best of the Bharata race, having crossed by my own prowess the ocean, the abode of sharks and crocodiles, I saw the daughter of king Janaka, celestials like Sita in the abode of Ravana. Having interviewed with that lady, the Veda princess, the beloved of Rama.

And burnt the whole of Lanka with its towers, ramparts and gates and proclaimed my name there, I returned.

Having heard everything from me, the lotus-eyed Rama fixed upon the course of his action and made with the help of his soldiers a bridge over the great ocean.

He crossed the great ocean followed by million of monkeys. Thereupon all the Rakshasas were killed by Rama's prowess,

And also Ravana, that oppressor of the world, the king of the Rakshasas with all his Rakshasa relatives, brothers, sons and kindred.

Rama installed on the throne of Lanka, the Rakshasa chief Vibhishana who was virtuous, reverent and kind to devoted followers.

Then Rama recovered his wife like the lost Vedic lore. Then the greatly illustrious Rama, the descendant of Raghu, with his devoted wife went speedily to his own city of Ayodhya, inaccessible to enemies. That lord then dwelt there.

When that foremost of kings was established in his kingdom, I asked a boon from the lotus eyed Rama.

I said, "O chastiser of foes, O Rama, let me live as long as the history of your deeds remains extant on earth. Thereupon he said, "So be it."

O chastiser of foes, O Bhima, through the grace of Sita, all excellent objects of enjoyments are supplied to me who always live in this place.

Rama reigned ten thousand ten hundred years. Then he ascended his own abode.

O child, O sinless one, since then Apsaras and the Gandharvas delight me by singing the great deeds of that great hero.

O descendant of Kuru, this passage is impassable to mortals; for this reason and as also with the view that none may defeat or curse you, I have obstructed your passage trodden by the celestials. This is one of the paths to heaven. Mortals cannot pass this way. But the lake in search of which you have come lies in that direction.

Vaishampayana said:
Having been thus addressed, the mighty armed and greatly powerful Bhimasena cheerfully bowed down his head to his brother Hanuman.

He spoke in mild words to the monkey chief, Hanuman, "None is more fortunate than I am for I have been able to see my brother.

It is a great favour shown to me. I have been greatly pleased with you. Now I desire that you will today fulfill my wish.

O hero, I desire to see your that matchless form which you had at the time when you jumped across the ocean, that abode of crocodiles and sharks.

I shall be then satisfied and I shall have faith in your words." Having been thus addressed, that greatly powerful one smilingly thus replied,

"My that form neither you nor any one else can see. The state of things was different at that age. It does not exist now.

In the Krita Yuga, the state of things was one, in the Treta another and in the Dvapara another. Diminution (of everything) is taking place in this age. I have (therefore) not that form today.

The ground, the rivers, the plants, the rocks, the Siddhas, the celestials, the great Rishis, all conform to Time, as it comes to be in the different Yugas.

O perpetuator of the Kuru race, therefore do not desire to see my former form. I am following the tendency of this (present) age. Time is irresistible.

Tell me what is the duration of different Yugas and what are the different manners and customs, virtue, pleasure and profit, acts, prowess, life and death in those different ages.

O child, that Yuga was called Krita when only one true eternal religion was extant. In that best of Yugas everyone had religious perfection. There was no need for performing (any) religious act.

Virtue then knew no decrease. It was for this reason that Yuga was called Krita (perfect). In course of time it lost all its attributes.

O child, in the Krita Yuga there were no celestials, no Danavas, no Gandharvas, no Yakshas, no Rakshasas and no Nagas. There was neither buying nor selling.

The Sama, the Rick, the Vayu (Vedas) did not exist. There was no manual labour. The necessaries of life were procured only by thinking for them. The only Dharma was then renunciation.

In that Yuga there was neither disease nor the decay of the senses. There was neither malice, nor pride, nor hypocrisy nor discord, nor ill-will nor cunningness, nor fear, nor misery, nor envy, nor covetousness.

For this reason, even that chief refuge of all Yugas, the Supreme Brahma was attainable to all. The white cloth-wearing Narayana (also was the soul of all creatures,

In the Krita Yuga, the distinctive characteristics of the Brahmanas, the Kshatriyas, the Vaishyas and the Sudras were the same and all men were engaged in their own respective duties.

Brahma was then the sole refuge (of all men), there manners and customs were adopted to the attainments of Brahma, the object of their knowledge was Brahma; all their acts also had reference to Brahma. Thus men of all orders obtained equal merit.

One uniform Soul was the object of heir meditation, there was but one religion and one ordinance. Though they had different characteristics, they followed one Veda and they had one religion.

According to the division of time, they led the four modes of life without aiming at any object. Thus they obtained (final) emancipation.

The sign of Krita Yuga was that the religion than consisted of the identification of self with Brahma. In the Krita age the four orders had eternal fourfold measure.

Such was Krita Yuga devoid of the these qualities. Now hear from me all about the Treta Yuga in which sacrifices were introduced (in the word).

(In this age) virtue decreased by a quarter and Narayana assumed a red colour. Men practised truth and devoted themselves to religion and religious rites.

Thus sacrifices were introduced and many religious rites came to be performed. In the Treta Yuga men began to devise to attain an object and they attained to it by performing (religious) acts and (giving away) gifts.

Men never deviated from virtue and they were always engaged in asceticism and the bestowal of gifts. The four orders were devoted to their respective duties and they performed (religious) rites. Such were the men in the Treta Yuga.

In the Dvapara Yuga virtue decreased by half; Vishnu assumed a yellow colour; and the Vedas became divided into four parts.

Then some learnt all the four Vedas; some again only three, some two and some did not know even the Rich.

The Shastras having been thus divided, (religious) acts also (naturally) multiplied. Mostly influenced by passion, men engaged in asceticism and gifts.

As men had no capacity to study the entire Veda, it came to be divided into several parts. And as the intellect (of men) deteriorated, few were devoted to truth.

When men fall off from truth, they become subject to various diseases, lust overtakes men and natural calamities fall on them.

Being affected by these, some then betake to asceticism. Others perform sacrifices with the desire of enjoying worldly luxuries or of obtaining heaven (and its pleasures).

O son of Kunti, thus in the Dvapara age men became degenerated on account of their impiety. In the Kali Yuga, only one quarter of virtue remains.

When this age appears, Keshava (Vishnu) assumes a black colour. The Vedas, the Institutes, the virtue, the sacrifices and religious observances all fall into disuse.

Then Ati (excessive rain), draught, rats, locusts, birds and king, diseases, lassitude, anger, deformities, natural calamities, anguish and fear of famine take possession of the world.

As this Yuga passes on, virtue becomes daily weaker. As virtue becomes weak, all creatures degenerate. And as creatures degenerate, their nature also undergoes deterioration. The religious acts performed at this waning of the Yuga produce contrary effects. Even those who live for several effects. Even those who live for several Yugas must conform to their changes.

O chastiser of foes, as regards your curiosity to know me, I tell you this, why should a wise man be eager to learn a superfluous thing?

O mighty-armed hero, I have thus told you all that you asked me about the different Yugas. May good come to you. Now return.

Bhima said:
I shall never go without seeing your former form. If you are pleased with me, show me your own form.

Vaishampayana said:
Having been thus addressed by Bhima, the monkey chief showed him the form in which he jumped across the sea.

Desiring to gratify his brother, he (Hanuman) assumed a gigantic body which both in length and breadth grew exceedingly huge.

That greatly effulgent monkey stood there covering the whole of the plantain forest, full of trees and rising to the height, reached by the Vindhya (mountain).

Having attained to a lofty and gigantic body which looked like another mountain, (a body) furnished with coppery eyes and sharp teeth and a face marked by frowns, he lay covering all sides, lashing his long tail. That descendant of Kuru (Bhima), seeing his brother's that gigantic form.

Was greatly astonished and the down of his body again and again stood on end. Seeing him as blazing as the sun or the golden mountain or the blazing sky, Bhima closed his eyes. Then Hanuman smilingly thus spoke to Bhima.

"O Bhima, O sinless one, you are capable of seeing my form up to this extent. I can go on swelling my body as long as I wish. Amidst foes, my size increases exceedingly by its own energy.

Vaishampayana said:
Seeing that dreadful and wonderful body of Hanuman like the Vindhya mountain, the son of Pavana (Bhima) grew bewildered.

His down standing on end, the high-souled Bhima with joined hands spoke thus to Hanuman who was standing (in that form).

"O lord, O greatly mighty one. I have seen the vast dimensions of your body. Now decrease it with your own prowess.

I am unable to look at you who look like the rising sun, who is immeasurable and irrepressible and who resemble the Mainaka mountain.

O hero, this is my great wonder to day that when you were at the side of Rama, he had to fight personally with Ravana.

Depending on your own strength of arms, you were capable of instantly destroying Lanka, with its warriors, heroes, elephants and chariots.

O son of Vayu, there is nothing that is incapable of being achieved by you. Ravana together with his followers was no match for you in battle, though he fought you single handed.

Vaishampayana said:
Having been thus addressed by Bhima, that chief of monkeys, Hanuman replied in affectionate words and in solemn accents.

Hanuman said:
O mighty armed descendant of Bharata, O Bhimasena, it is as you say. That wretch of a Rakshasa (Ravana) was no match for me.

But if I had killed Ravana, that thorn of the worlds, the glory of Raghu's son (Rama) would have been obscured, for this I left him alone.

By killing that lord of the Rakashasas together with his followers and bringing back Sita to his own city, that hero established his fame among men.

O greatly wise one being intent on the welfare of your brothers and being protected by Vayu, go along a fortunate and blessed way.

O foremost of Kurus, this way will lead you to Saugandhika (forest). You will see the gardens of Kubera, guarded by the Yakshasas and Rakshasas.

Do not pluck there any flowers by the force of your personal might, for the celestials deserve respect and regard from mortals.

O best of the Bharata race, O descendant of Bharata, men gratify the celestials by offerings, homas, sacrifices, reverential salutations, recitations of Mantras and veneration.

O child, therefore do not act rashly, do not deviate from the duties of your order. Adhering to your own Dharma, know and follow the highest morality.

Without knowing one's own duties and without waiting upon the old, even men who are like Brihaspati can never understand what Dharma and Artha (really are).

One should ascertain with discrimination those cases in which vice goes under the name of virtue and in which men, having no intelligence, become perplexed.

Four religious observances proceed from virtue, the Vedas are established in virtue and from the Vedas sacrifices came into existence. By sacrifices the celestials are established.

The celestials are maintained by the sacrifices prescribed by the Vedas and the ordinances. But men maintain themselves by following ordinances of Brihaspati and Ushanas,

And also by those avocations by which the world is maintained, such as serving for wages, receiving taxes, merchandise, agriculture and tending of cattle and sheep. The (study of the) three Vedas, agriculture, trade and government constitute, as it is ordained by the wise, the professions of the twice-born ones; each order maintains itself by following the professions prescribed for it. When these callings are properly pursued, the world is maintained with ease. If however men do not righteously lead their lives, the world becomes lawless for want of Vedic merit and government. And if people do not follow their respective vocations, they perish. But by regularly following their professions, they acquire virtue.

The religion of the twice-born consists of the knowledge of the soul. The colour of that order is universally the same. The performances of sacrifices, study and the bestowal of gifts, these are the three well-known general duties.

Performing sacrifices (on behalf of others), teaching and acceptance of gifts are the (three) duties of the Brahmana. The duty of the Kshatriya is to rule and that of Vaishya is to tend (cattle).

It is said that the duty of the Shudra is to serve the twice-born ones. The (Shudra) cannot beg alms, perform Homas and observe vows. They are to live in their master's house.

O son of Kunti, your duty is that of a Kshatriya, namely to protect (men). Therefore controlling your passions, perform your own duties in an humble spirit.

That king only is fit to govern who takes counsel of wise men, who is helped by honest, intelligent and learned ministers. But a sinful king always meets with defeat. When the king duly prescribes and properly confers favours, then only the order of the world is preserved.

Therefore the nature of the hostile country, its fortified places, the allies of the enemy, their prosperity and adversity, must be ascertained by spies.

Spies are the most important helps to a king; tact, diplomacy, prowess, chastisement, favour and cleverness lead to success. Success should also be attained through the following, either in their combination or in separation, namely conciliation, gifts, sowing dissension's, chastisement and slight.

O best of the Bharata race, politics has for its roots diplomacy. Diplomacy again is the main qualification of a spy. Well judged policy brings in success; therefore in the political matters, counsels of Brahmanas should be taken.

In matters of secrecy, a woman, a fool, a boy, a covetous man, a mean-minded person and he in whom signs of insanity are marked must not be consulted.

Wise men should only be consulted and affairs should be transacted only through able officer. Diplomacy must be carried on through friendly persons. Fools must always be avoided.

In religious matters pious men, in the matters of gain learned men, in guarding woman eunuchs and in all crooked affairs crooked men should be employed.

Propriety and impropriety of the resolution of the enemy, as also their strength and weakness should be ascertain through one's own spies as well as the spies of the enemies. Favour should be shown to honest persons that have prudently sought protection. But lawless and disobedient persons should always be punished.

When a king justly punishes and shows favour, dignity of the law is then well maintained and all people live in good order.

O son of Pritha, I have thus explained to you all the kingly duties so difficult to comprehend. Perform with equanimity the duty as prescribed for your order.

The Brahmanas go to heaven by ascetic merits, by controlling their senses and by performing sacrifices. The Vaishyas obtain the blessed state by gifts, hospitality and religious acts. The Kshatriyas go to heaven by protecting and punishing men.

Being not influenced by lust, malice, avarice and anger, if kings justly and properly punish (their subjects), they then go to the place where virtuous men go.

Vaishampayana said:
Thereupon contracting his that huge body which he assumed at his pleasure, the monkey again embraced Bhimasena with both his arms.

O descendant of Bharata, having been thus embraced by his brother, Bhima's fatigue was gone and all his strength was restored.

Having gained great strength, he thought that there was one equal to him in physical power. With tears in his eyes, the monkey again from affection towards Bhima thus spoke to him a choked voice, "O hero, go back to your own abode. Let me be incidentally remembered in your talk.

O foremost of the Kurus, do not tell anyone that I live here. O greatly powerful one, the most excellent wives of celestials and the Gandharvas frequent this place. The time of their coming is near. My eyes are blessed (by seeing you). O Bhima, having come in contact (again) with a human being (yourself). I have mentally felt (the presence of) that son of Raghu, who was Vishnu himself in the name of Rama, who was the delight of the whole world and who was the blazing sun to that lotus Sita and to that darkness, Ravana. Therefore, O hero, O son of Kunti, let not your interview with me be futile.

O descendant of Bharata, with fraternal feeling ask from me a boon. If you desire that I shall go to Hastinapur and kill the insignificant sons of Dhritarashtra, I shall even do this (for your sake) or that I shall grind that city with stone.

Or that I shall bind Duryodhana and bring him here. O greatly powerful hero, even this I shall do today.”

Having heard the words of that high-souled one, Bhimasena with a delighted heart thus spoke to Hanuman.

"O foremost of monkeys, O mighty-armed hero, I consider all this already performed by you. Good come to you. I ask you to be pleased with me.

O mighty-armed hero, when you have become our protector, the Pandavas have (already) secured their lord. With your effulgence we shall conquer all our enemies."

Having been thus addressed, Hanuman then spoke to Bhimasena, "From fraternal affection and friendship, I shall do you good."

By rushing into the enemy's force armed with numerous arrows and javelins when you shall give forth lion-like roars, O hero, O greatly powerful one,

I shall then with my own (shouts) add to your shouts. Remaining on Vijaya's (Arjuna) flag-staff, I shall send forth fearful shouts.

Which will damp the courage of your enemies. You will then be able to destroy them with ease." Having thus spoken to the son of Pandu, Hanuman first pointed out to him the way and disappeared.

Vaishampayana said:
When that best of monkeys had gone away, that foremost of powerful men Bhima, went by that way over the extensive Gandhamadana,

He went on, reflecting on Hanumana's body and effulgence which were matchless on earth and also the greatness and dignity of Dasharatha's son.

Going in search of the place where grew the lotuses (in question), Bhima saw romantic forests, groves, rivers, lakes, trees adorned with blossoms and sylvan wood-lands beautified by various flowers.

O descendant of Bharata, he saw herds of mad elephants besmeared with mud. They looked like masses of clouds pouring rains.

When proceeding quickly, that handsome hero saw in the forest, deer of quick glances with grass in their mouth standing along with their mates.

Bhimasena, fearless from his great prowess, went into that hilly region inhabited by the buffaloes, bears and leopards, as if he had been invited by the forest-trees, shaken by the breeze, ever fragrant with flowers and bearing beautiful copper-coloured twigs. He passed by lakes, each having romantic descents and woods, adorned with lotuses and lilies, which were swarmed with maddened black bees. On account of the presence of the lotus-buds, they appeared as if they had joined hands (before Bhima).

Having for his provisions, on the way, the words of Draupadi, Bhima proceeded on with great speed, keeping his mind and eyes fixed on the charming slopes of the mountain.

When the time of noon had passed away, he saw the forest scattered over by deer and also by a great river full of fresh golden lotuses.

Swarmed with swans and Karandavas and adorned with Chakravakas, it (the river) appeared like a garland of pure lotuses worn by the mountain.

That greatly powerful hero saw, there, the great Sugandhika forest, delightful and effulgent as the sun.

Seeing it, the son of Pandu (Bhima) thought in his mind that his object had been fulfilled. He also mentally presented himself before his beloved (Draupadi) worn out by exile.

Vaishampayana said:
Going there, he (Bhima) saw, near the Kailasha peak, that charming lake adorned with lotuses and surrounded by blessed woods and guarded by the Rakshasas.

It was made by (the waters of) the springs of the mountains near the abode of Kubera. It was charming, it had wide spreading shade, it was adorned with various trees and creepers.

It was covered with green lilies, it was filled with golden lotuses, it swarmed with various birds, its banks were beautiful and free from mud.

Situated on the mountain, this charming sheet of water was the wonder of the world; it was beautiful and delightful to behold.

The son of Kunti saw that ambrosial lake; its water was cool, light, clear and fresh. The Pandava (Bhima) drank much of its water.

That celestials lake was covered with heavenly Sugandhika lotuses. It was also filled with beautiful, variegated, charming and fragrant golden lotuses with beautiful stalks made of Vaidurya gems. Being disturbed by the swans and Karandavas, they were scattering fresh and pure farina.

It was the play-ground of the king of the kings, the high-souled Kubera. It was adorned by the Gandharvas, the Apsaras and the celestials.

It was frequented by the celestials Rishis, the Yakshas, the Kimpurushas, the Rakshasas and the Kimiras. It was well-protected by Vaishravana (Kubera).

When the greatly powerful son of Kunti, Bhimasena saw that celestials lake, he became greatly delighted.

At the command of their king hundreds and thousands of Rakshasas, called Krodhavasas, clad in uniforms and armed with various weapons, were guarding it.

As that chastiser of foes, that son of Kunti, Bhima of fearful prowess clad in deer skins, wearing golden armlets and girding on his sword, fearlessly proceeded with the desire of gathering those lotuses, the Rakshasas saw him; and they immediately shouted out addressing one another.

"You should enquire why this foremost of men, clad in deer skins and armed with weapons, has come here."

Thereupon they all came to the mighty-armed and effulgent Vrikodara (Bhima) and asked, "Who are you? you should answer our question.

We see, you are in the garb of an ascetic, but yet you are armed with weapons. O high-minded one, tell us why you have come (here)."

Bhima said:
I am Bhimasena, the son of Pandu. I am next in birth to Dharmaraja (Yudhishthira). O Rakshasas, I had come with my brother to the great Badari.

There did the Panchala princess see an excellent Sugandhika (lotus), which was certainly carried there by wind from this place. She desired to possess more of that kind lotus.

O rangers in night, know, that being ever engaged in fulfilling the desire of my wedded wife of faultless feature, I have come here to get the flowers.

The Rakshasas said :
O foremost of men, this place is the favourite play-ground of Kubera. Men subject to the laws of earth cannot sport here.

O Vrikodara, the celestials Rishis, the Yakshas and the celestials, after taking permission of the Yaksha chief, drink the water of this lake and sport here. O Pandava, the Gandharvas and the Apsaras (also) sport here.

That wicked person, who without heeding the lord of wealth (Kubera), unlawfully tries to sport here, certainly meets with destruction.

Without heeding him (Kubera), you intend to take away the lotuses from this place by main force, why then do you say that you are the brother of Dharmaraja?

First take the permission of the king of the Yakshas and then drink (the water of this lake) and take away (the lotuses) If you do not act thus, you will not be able even to look at these flowers.

Bhimasena said:
Rakshasas, I do not see the lord of wealth here. Even if I see that great king, I shall not pray (for the flowers) to him,

The Kshatriyas never beg; this is the eternal Dharma. I never wish to forsake the duties of a Kshatriya.

The lotus-lake has sprung up on the mountain breast. It has not been made in the abode of the illustrious Kubera.

(Therefore) it belongs to every body equally with Vaisravana (Kubera). In such things, who should beg to others?

Vaishampayana said:
Having said this to all the Rakshasas, the mighty-armed and exceedingly unforbearing and greatly strong Bhimasena plunged into the lake.

Thereupon that powerful hero was forbidden by the Rakshasas, saying "Don't do it" and from all sides they began to abuse him in anger.

Not heeding them at all, that greatly powerful one plunged (into the lake). But they (the Rakshasas) prepared themselves to oppose him.

With rolling eyes, they upraised their arms and rushed in anger at Bhimasena, crying "Seize him" "Bind him," "Cut him down" "Look to Bhima and eat him up."

Thereupon that greatly powerful hero, taking up his huge and mighty mace inlaid with gold which resembled the mace of Yama himself, turned towards those (Rakshasas) and exclaimed. "Stay," "Stay".

Thereupon they rushed upon him with great force upraising their lances, axes and other weapons. Desiring to kill Bhima, those dreadful and fearful Krodhavasas surrounded him on all sides.

But that mighty hero was begotten by Vayu in the womb of Kunti. He was heroic and courageous; that slayer of foes was ever devoted to virtue and truth. He was incapable of being vanquished by any enemy through prowess.

Therefore on the banks of that lake he defeated the foes and broke their arms. He killed more than one hundred, beginning from the foremost.

Seeing his prowess, strength and also the might of his arms, those foremost of heroes, being unable to withstand (his attack), began suddenly to fly in all directions.

Beaten and pierced by Bhimasena, those Krodhavasas left the field of battle and confusedly and hurriedly fled towards Kailasha mountain through the sky.

Having thus vanquished those Rakshasas by his prowess, as Indra did the armies of the Daityas and the Danavas, he again plunged into the lake and began to gather the lotuses with the object of accomplishing his purpose.

When he drank the water (of the lake) which was like ambrosia, his energy and strength were again fully restored; he then plucked and gathered the golden lotuses of excellent fragrance.

(In the mean while) the Krodhavasas, being driven by the prowess of Bhima and greatly terrified, went to the lord of wealth (Kubera) and informed him of Bhima's prowess and strength.

Having heard their words, the deity (Kubera) smiled and then said, “Let Bhima take for Krishna (Draupadi) as many lotuses as he likes. This is already known to me."

Thereupon taking the permission of the lord of wealth (Kubera) and giving up their anger, those (Rakshasas) went (back) to that foremost of the Kurus (Bhima); and they saw Bhima alone sporting in delight in that lotus-lake.

Vaishampayana said:
O best of the Bharata race, Bhima then began to gather those rare, celestials, variegated and fresh flowers in profusion.

Then rose suddenly a high and violent wind, piercing to the touch and blowing gravels and stones.

Fearful meteors began to fall with thundering roars. Being enveloped by darkness, the sun became pale and his rays were obscured.

As Bhima displayed his prowess dreadful sounds of explosions rang through the sky; the earth began to tremble and dust fell in showers.

Beasts and birds cried in shrilled voices; everything was enveloped in darkness and nothing could be seen.

Other evil omens also appeared. Saying this strange phenomenon, the son of Dharma, Yudhishthira,

That foremost of speakers, thus spoke, "Who will overcome us? O Pandavas, who are always invincible in battle, be blessed. Arm yourself. From what I see I am of opinion that time has come near, when we are to display our prowess." Having said this, the king looked around.

Having not seen Bhima, Dharmaraja Yudhishthira, that chastiser of foes, asked Krishna (Draupadi) and the twins who were near by, about his brother Bhima of fearful deeds, "O Panchala princess, is Bhima intent upon performing some great act?

Or has that hero who delights in daring deeds already achieved some great feat? These omens appear on all sides, indicating a great battle and portending some fearful danger." When he said this, the intelligent Krishna, (Draupadi) of sweet smiles, his beloved wife, thus spoke to him to remove his anxiety.

"O king, the golden lotus that was brought here by the wind, I showed to Bhimasena out of love. I also told that hero "If you can find.

More of these flowers, get all of them (for me); and soon come back." O son of Pandu, that mighty armed hero with the desire of gratifying my wish,

Has perhaps, O king, gone towards the north-east to get them." Having been thus addressed by her, the king thus spoke to the twins,

"We must all soon go along the path Vrikodara (Bhima) has gone. Let the Rakshasas carry all those Brahmanas who are fatigued and who are weak.

O Ghatotkacha, you are like a celestials; carry Krishna (Draupadi). In my opinion and it is quite evident, Bhima has entered (the forest).

It is long since he has gone away; he resembles the wind in speed. In leaping over the grounds, he is like the son of Vinata (Garuda),

He will even leap into the sky and come down at will. O night-rangers, we shall follow him through your prowess.

He will never first offend the Siddhas, learned in the Vedas." O best of the Bharata race, saying "Be it so," the son of Hidimba (Ghatotkacha) and the other Rakshasas, who knew the place where the lotus-lake of Kuber was situated, cheerfully started with Lomasha, carrying the Pandavas and many of the Brahmanas. Going with great speed, they saw the blessed forest,

Adorned with golden lotuses and other lilies and surrounded by beautiful woods. On its shores they saw the high-souled and energetic Bhima.

And (they saw) also the slain Yakshas of large eyes, with their bodies, eyes, arms and thighs smashed and their heads crushed.

On seeing the high-souled Bhima standing on the shore of that lake in angry mood and with steadfast eyes and biting lips, with his mace upraised by his two hands, like Yama with his mace at the universal dissolution.

(Having seen him) Dharmaraja (Yudhishthira) again and again embraced him and thus spoke to him in these sweet words "O son of Kunti, what have you done?

Be blessed; if you wish to do good to me, you should never again commit such rash acts, nor offend the celestials."

Having thus addressed that son of Kunti (Bhima) and taken those flowers, those celestials-like heroes sported in that lake.

(When they were thus sporting) the huge-bodied guards of that garden, armed with rocks as their weapons came to that place.

Seeing Dharmaraja (Yudhishthira) and the great Rishi Lomasha and Nakula and Sahadeva and also the other foremost of Brahmanas, They all, O descendent of Bharata, bowed down their heads to them in humility. Being pacified by Dharmaraja (Yudhishthira) the Rakshasas were gratified.

With the permission of Kubera, those foremost of the Kurus pleasantly lived for sometime, at that spot on the slopes of the Gandhamadana (mountain) awaiting for Vivatsa (Arjuna).

Vaishampayana said:
When they were all living there, Yudhishthira thus spoke to Krishna (Draupadi), his brothers and the Brahmanas.

"We have alternately seen one after another many sacred and auspicious Tirthas and wood all delightful to look at.

They had been before visited by the celestials and the high-souled Rishis. They had been worshipped by the Brahmanas.

We have in various sacred hermitages performed ablutions with the Brahmanas; we have also heard from them the (accounts of the) lives and acts of many Rishis and also of many royal sages of yore and also other pleasant stories.

We have worshipped the celestials with flowers and water, we have offered oblations to the Pitris with fruits and roots as were available there.

We have with the high-souled Rishis performed our ablutions in all the sacred and beautiful mountains and lakes and also in the highly holy sea.

We have with the Brahmanas bathed in the Ila, in the Sarasvati, in the Sindhu, in the Yamuna, in the Narmada and in various other charming Tirthas.

Having passed the source of the Ganges, we have seen many charming mountains and also the Himalayas, inhabited by various kinds of birds;

And also the great Badari, where there is the hermitage of Nara and Narayana. We have seen the celestials lake adored by the Siddhas and he celestials Rishis.

O foremost of Brahmanas, we have one after the other seen all the celebrated and sacred places with the high souled Lomasha.

O Bhima, now we shall go to the yonder abode of Vaisravana (Kubera) frequented by the Siddhas. Think of the means of entering it."

When that king of kings had said this, an invisible voice spoke thus, "You will not be able to go to the inaccessible abode of Vaisravana.

By this way, O king, go back from this place to the place whence you have come, to the hermitage of Nara Narayana which is called Badari.

O son of Kunti, from that place you will go to the hermitage of Vrishaparva abounding in flowers and fruits and frequented by the Siddhas and the Charanas.

O son of Pritha, having passed it, you will go to the hermitage of Arshnisena and O son of Kunti, from that place you will see the abode of Kubera."

Just as that moment the breeze became fresh, charming, cool and full of celestials fragrance and it showered flowers.

On hearing the celestials voice in the sky they were all surprised, more specially the Rishis and Brahmanas (who were with the Pandavas).

On hearing this great wonder, the Brahmana Dhaumya said, "O descendant of Bharata, this should not be gain said. Let this be so."

Thereupon the king Yudhishthira accepted his words. Having returned to the hermitage of Nara and Narayana,

He happily lived there surrounded by Bhimasena and his other brothers and also by the Panchala princess and the Brahmanas.

Vaishampayana said:
When the Pandavas had grown confident of living on that king of mountain, with the Brahmanas in expectation of the return of Partha (Arjuna).

And when those Rakshasas had all gone away as well as the son of Bhimasena (Ghatotkacha) and when Bhima had gone away to rove (on the mountain) at pleasure,

A certain Rakshasa carried away Dharmaraja (Yudhishthira), the twins and also Krishna (Draupadi).

Alleging that he was a Brahmana well-skilled in counsel and learned in all the Shastras, he always lived with the Pandavas with the intention of possessing their bows, quivers and other weapons. He had been watching an opportunity to steal away Draupadi. That wicked and sinful wretch was known by the name of Jatasura.

O king of kings, the son of Pandu (Yudhishthira) was supporting him; he could not recognise that wretch who was like the fire covered with ashes.

When that chastiser of foes, Bhimasena, went out hunting and when he (Jatasura) saw that Ghatotkacha and his followers were scattered in all directions,

And when he saw that the self-controlled great Rishis and ascetics, Lomasha and others, had gone to bathe or to collect flowers,

He (Jatasura) assumed a different form, monstrous, fearful and huge. Having secured all the weapons and taken up Draupadi,

And also having taken the Pandavas that wicked-minded wretch fled away. The Pandava Sahadeva extricated himself (from the grasp of the Rakshasa) with great efforts.

Give us back our weapons; carry away Draupadi after a fight. But if through your folly you must do this, then you will get only demerit and infamy in the world. O Rakshasa, by doing violence to this lady of the human race, you have as if drunk poison after having shaken the vessel." Thereupon Yudhishthira grew heavy to the Rakshasa.

Being thus oppressed with the weight, he (the Rakshasa) could not go fast as before. Then Yudhishthira thus spoke to Draupadi and Nakula.

"Don't be afraid of this wicked Rakshasa; I have checked his speed. The mighty-armed son of Vayu (Bhima) is not far away.

On Bhima coming up at the next moment, the Rakshasa will not live." Seeing the Rakshasa deprived of all (good) sense, Sahadeva,

O king, spoke thus to the son of Kunti, Yudhishthira, "What can be more meritorious for a Kshatriya.

Than to fall in the field of battle or to defeat a foe. O chastiser of foes, we shall fight; and either he will kill us or we will kill him.

O mighty-armed king, O hero of great prowess, this is the (proper) time and place which has come to display our Kshatriya prowess.

We should gain the blessed state, either by defeating the foe or by being killed by him. If the sun sets today and the Rakshasa remains alive.

O descendant of Bharata, I will not then any more say that I am a Kshatriya. Ho, Ho, Rakshasa, stay, I am the son of Pandu, Sahadeva.

Either after having killed me today, carry this lady away or being killed by me, lie senseless here. When the son of Madri (Sahadeva) was thus speaking, Bhimasena, roaring at pleasure,

Came there with the mace in his hand like a second Vasava (Indra) wielding the thunderbolt. He saw there his brothers and the illustrious Draupadi.

And also Sahadeva who was rebuking the Rakshasa and also that foolish Rakshasa who, being deprived of his (good) sense by Fate,

Was going round in different directions through bewilderment caused by Destiny. Seeing his brothers and Draupadi thus being carried off, the greatly powerful (Bhima).

Was inflamed with anger and he thus spoke to the Rakshasa, "O sinful wretch, I found you out long ago by (observing) your scrutiny of our weapons.

But as I had no apprehension from you, I did not kill you. You are in the disguise of a Brahmana and you did not speak towards us any harsh words.

You took delight in pleasing us, you did not do us any harm and again you were our guest, how could I therefore kill you who were in the garb of a Brahmana and who were innocent?

He who kills such a one even knowing him to be a Rakshasa goes to hell. Besides you cannot be killed before the (fixed) time (for your death) comes.

Today that time has surely come, in as much as your mind has been led away by the wonder-performing fate to carry off Krishna (Draupadi).

(By thus allowing you to commit this act), you have swallowed the hook fastened to the line of Fate. Like the fish (hooked) you will meet with your destruction today.

You shall not have to go where you intend to go or where you have already mentally gone. You shall go (today) to the place where Hidimba and Baka have gone."

Having been thus addressed by Bhima, the Rakshasa became alarmed. He put them down and being forced by Fate came to fright.

With his lips trembling in anger, he thus spoke to Bhima, “sinful wretch, I am not bewildered; I am waiting for you.

I have heard about those Rakshasas whom you have killed in battle. I will today offer oblations of your blood to them."

Having been thus addressed, Bhima, as if bursting with rage, like Yama himself at the time of universal dissolution, rushed towards the Rakshasa, licking the comers of his mouth and staring at him as he struck his own arms with his hands. Seeing Bhima waiting in expectation of fight, the Rakshasa rushed towards him in anger like Bali towards the wielder of thunder (Indra), gaping again and again and licking the corners of his mouth.

When they were fighting a fearful wrestling match, the sons of Madri (Nakula and Sahadeva), becoming exceedingly angry, rushed forward.

The son of Kunti, Vrikodara (Bhima), smiled and asked them to stop. He spoke to them, "Behold, I am more than a match for this (Rakshasa).

O king, by my own self, by my brothers, by my merit, by my good deeds and by my sacrifices, I swear that I shall kill this Rakshasa."

Having said this, those two heroes, the Rakshasa and Vrikodara, challenged each other and caught each other by the arms.

They did not forgive each other; the angry Bhima and the Rakshasa fought a terrible battle like that between a celestials and a demon.

Uprooting the trees, those two greatly strong heroes again and again struck each other, roaring and shouting like masses of clouds.

Those two foremost of strong men, each wishing to kill the other and each rushing at the other with great force, broke down many gigantic trees by (the press of) their thighs.

Thus went on that battle with trees, destructive of plants like that between the two brothers Bali and Sugriva, both desirous of possessing the woman.

Brandishing trees, they struck each other continually shouting. And when all the trees of that spot were pulled down and crushed into hundred parts by their attempt to kill each other,

O descendant of Bharata, they instantly took up rocks; and those two greatly strong heroes fought like a mountain and a great mass of clouds.

Not allowing a moment's rest to each other, they struck each other with hard and (large pieces of) rocks each resembling a thunderbolt.

Defying each other from their great strength, they again rushed at each other and grasping each other by their arms they wrestled like two elephants.

They administered each other terrible blows; and those two greatly powerful heroes made chattering sounds by knashing their teeth.

At last Bhima, clenching his fist like a five headed snake, dealt with great force a blow on the neck of the Rakshasa.

Thereupon, struck by the fist of Bhima the Rakshasa fainted away and Bhima seeing this, too, holding that exhausted one.

Then the celestials-like and mighty-armed Bhima lifted him up with his two arms; and dashing him with force on the ground.

O-That son of Pandu pounded (into atoms) all his limbs; and striking him with his elbow, he severed from his body the head with bitten lips and rolling eyes like a fruit from its stem.

The head of Jatasura, being severed by the strength of Bhimasena.

Fell besmeared with blood and with bitten lips. Having killed him, that great warrior came to Yudhishthira; and the foremost of Brahmanas (all) began to praise him as Marutas do Vasava (Indra).

Vaishampayana said:
That Rakshasa being killed, the lord king Yudhishthira, the royal son of Kunti, returning to the hermitage of Narayana, began to dwell there.

He, (Yudhishthira) once upon a time, (during his stay in the hermitage) remembering Jaya (Arjuna) and summoning all his brothers together with Draupadi to his presence, addressed them thus:

We have peacefully ranged in the forests these four years. It was arranged by Vivatsu that in the fifth year,

He would get to that prince of mountains Shveta (Kailasha), the best of all peaks, enlivened with continuous festivities, celebrated by blossoming floral plants, Kokilas and black bees brimful of joy,

And by peacocks and Chatakas, inhabited by tigers, boars, buffaloes, Gabayas and deer,

And by all sorts of ferocious animals and Rurus; decked with full-blown lotuses of a thousand and hundred petals,

And (bright) with blooming lilies and blue lilies; sacred, pure and frequented by the Suras (gods) and the Asuras (demons).

And we too, with an ardent desire to meet him, had engaged to repair thither. It had been appointed by Partha of matchless prowess,

That he should remain in the region of the gods for five years in order to learn all the tactics of warfare. We shall behold in that place (in the mountain Shveta) the wielder of the Gandiva, the terror of his foes returning to our world from the abode of the gods (enriched) with weapons (obtained from them). The Pandava Yudhishthira, having expressed himself thus, greeted the assembled Brahmanas.

And having gone round and thereby pleased the sages of fervid devotion he related to them the matter mentioned above.

The Brahmanas then approved of the proposal in terms bespeaking happiness and prosperity, saying, "O the most exalted of all the Bharatas, these troubles shall soon end in prosperity.

O virtuous one, getting over all these difficulties you will govern the earth by the code of laws practised by the Kshatriyas." Then the Raja Yudhishthira, having bowed to these words of the ascetics,

Set out with his brothers and those Brahmanas (for the Shveta) followed by the Rakshasas and protected by Lomasha.

And that one (Yudhishthira) of unrivalled energy and pious vows at some places walked on foot with his brothers and at others was carried by the Rakshasa.

Then King Yudhishthira, apprehending a good many troubles, proceeded towards the north teeming with lions, tigers and elephants.

Beholding the mountain Kailasha and Mainaka, the base of the mountain Gandhamadana and the rocky chiff Shveta,

And many a sacred stream one above the other issuing from the mountain, he ascended the sacred plateau of the Himalayas on the seventeenth day.

Then, O king in the neighbourhood of the mountain Gandhamadana and on the sacred plateau of the Himalayas, decked with various sort of trees and creepers, the Pandavas beheld the most sacred hermitage of Vrishaparva encircled by blossoming trees growing near the water courses.

The Pandavas, the tormentors of foes, on recovering from fatigue, approached the royal sage Vrishaparva and saluted him.

The royal sage too welcomed those most exalted of the Bharatas as if they were his own children. Thus received, the tormentors of foes remained there for seven nights.

On the eighth day, greeting the royal sage of world wide renown, they expressed their desire to start on their journey.

And at the proper time having introduced to Vrishaparva the Brahmana, whom he only honoured and who had remained in his charge as friends,

And having also committed to his charge their remaining clothes, O king, the sons of Pandu left their sacred ornaments and sacrificial vessels in the hermitage of Vrishaparva. That (sage) well learned, versed in all religions, having a knowledge of the past and the future,

And pious gave instructions to the most exalted of the Bharatas as to his own sons. Thus instructed, the high-souled ones proceeded towards the north.

The high-souled Vrishaparva accompanied them to a certain distance. And then committing those Pandavas of indomitable spirit of the care of the Brahma's and instructing and blessing those sons of Kunti, Vrishaparva retraced his steps after giving them directions as to the path they were to follow.

Then Yudhishthira, the son of Kunti possessed of true prowess, began to proceed on foot along the mountain path inhabited by various kinds of beasts.

And at times having dwelt on the level grounds above the mountains thickly over-grown with many trees, the Pandavas on the fourth day got to the mountain Shveta.

Looking like a mighty mass of clouds, abounding in sacred waters and consisting of a mass of gems, gold, silver and marble.

Following the route directed by Vrishaparva they proceeded on their journey beholding various mountains on (their way).

There were many inaccessible caves higher and higher up the mountains which also were equally inaccessible; but they passed them with pleasure all these difficulties notwithstanding.

Dhaumya, Krishna, Parthas and the great sage Lomasha all walked together (none lagging behind) without experiencing any fatigue.

Those highly fortune ones then reached that sacred and highly beautiful and mighty mountain Malayavana, resounding with the voices of birds and beasts, abounding in many trees and creepers, inhabited by monkeys and containing lotus lakes, marshes and great forests.

Then with their hair standing on the end, they beheld with great pleasure the mount Gandhamadana, the abode of the Kimpurusas, frequented by the Siddhas and the Charanas,

Visited by the Vidyadharas and the Kinnars, the abode of herds of elephants, full of lions and tigers,

Resounding with the roar of Saravas and inhabited by various other animals. Then with great delight, the heroic Pandavas gradually entered the forest of the Gandhamadana resembling the Nandana gardens, pleasant to the mind and heart, auspicious and capable of affording protection.

And as those heroes together with Draupadi and the noble-minded Brahmanas entered the forest of the Gandhamadana they began to hear inarticulate notes causing delight, sweet, auspicious, pleasant to the ear, sweetly melodious and issuing out of the mouth of birds. And they beheld various trees bending down under the weight of fruits and radiant with flowers of all seasons-such as mango Amarataka, Bhabya, Coconut, Tinduka, Munjataka, Jiva, Pomegranate, Beejpuran, Panasha, Lakucha, plantains, Kharjara, Amiabatasha, Parvata, Champaka and lovely Kadamba, Vilva, Kapitha, Jamboos, Kansmari, Badari, Plakha, Udumbooras, Vata, Asvata, Kherika, Vallataka, Amlaki, Haritaki, Ueeveetaki, Inguda, Karamarda, Tinduka and Mahaphalsa, these any many other trees on the plateau of the Gandhamadana,

Clustered with delicious fruits of ambrosial taste. And (besides these) they beheld Champakas, Ashokas, Aetakas, Aakulas, Punnagas, Saptaparnas, Karnikaras, Patalas, Kutajas and beautiful Mandaras and lotuses, Parijatas, Kovidaras, Devadarus, Salas, Talas, Tamala, Pippalas, Ingudus, Salmalis, Kinshukas, Ashokas, Singshapas and Saralas. And these trees were inhabited by Chakoras, Satapatras, Bhringarajas, Shukas, Kokilas, Kalabinkas, Haritas, Jibojibakas, Priakas, Chatakas and various other birds warbling forth sweet notes pleasant to the ear. And they beheld also lakes all around looking beautiful with water birds filled.

And interspersed with Kumudas, lotuses, Kakonadas and Utpalas, Kalharas and Kamalas,
And teeming with Kadambas, Chakrabakas, Kuraras, waterfowls, Karandavas, Palavas, swans, cranes, Madgus,

And other aquatic birds of all description. And those most exalted of men beheld on the plateau of the Gandhamadana lakes decorated all over with arrays of lotuses and ringing with the sweet hum of gladdened black-bees drowsy with drinking the intoxicating juice of red lotuses and reddened with pollens falling from the lotus-cups.

And in the groves of creepers they beheld those joyful-wood-loving peacocks with their mates, maddened with an excess of animal propensity caused by the sound of the clouds resembling the trumpet-notes, sportive and drowsy with lust, dancing with their gorgeous tails out spread and warbling forth sweet and melodious notes. Some of the peacocks, seated on the Kutaja trees densely carpeted with creepers, were sporting with their sweet hearts; some, seated on the boughs of the Kutaja trees and proud of their splendid tails spread out looked like so many crowns worn by the trees; and some seated in the holes of trees looked exceedingly beautiful.

On the summits of the mountains they saw the graceful Sindoofar trees looking like the arrows of Cupid and the blossoming and gold coloured Kamikaras appearing like ear-rings of excellent workmanship. And in the woods of the Gandhamadana they beheld the blossoming Kurubakas appearing like the shafts of Cupid and making the lustful persons more and more amorous. They beheld also the Tilaka trees appearing like beauty-spots painted on the forehead of the forest. They beheld further the beautiful Shahakaras (mango trees) have the efficacy of Cupid's darts, graced with blossoms and hummed over by black bees. There grew several trees on the plateau of the mountains; some of which bearing flowers of a golden hue, some, of the colour resembling forest conflagration, some red, some green and some sable, looked supremely beautiful.

Then again there were rows of Sala, Tamalas Patalas and Bakulas encircling the summing of the mountains like so many garlands.

Thus, gradually beholding on the plateau of the Gandhamadana, many lakes as transparent as crystal, full of swans of white plumage, ringing with the cries of Sarasas, decked with lotuses and lilies and containing water of pleasurable feel and also beholding fragrant flowers and luscious fruits, beautiful lakes and highly beautiful trees, the heroic Parthas with eyes expanded with wonder penetrated into the forest (of Gandhamadana).

And as they walked on they were fanned by the breeze of balmy feel perfumed by Kamalas, Utapalas, Kalparas and Pandarikas.

Then Yudhishthira said to Bhima in affectionate terms "O Bhima, beautiful indeed is this forest of the Gandhamadana!

In this pleasant forest there are various excellent wild trees and creepers covered with foliage, flowers and fruits.

This forest is beautified with handsome flowers and maddened male Kokilas, nor there are in it any thorny trees and trees that do not flower.

On the plateau of the Gandhamadana all the trees are furnished with glossy foliage and fruits. Look! how these lotus-lakes decked with fall blown lotuses and sweet with the hum of black fees are being agitated by elephants with their mates! look at another lotus lake decked with an array of lotuses and looking like a second Sree in very flesh and blood with a garland encircling her neck. In this excellent forest, there are ranges of woods rich with the fragrance of various flowers and ringing with the hum of the black fees. O Bhima, behold on all sides the auspicious sporting grounds of the gods!

O Vrikodara, by our arrival here we have attained to a state transcending the human and our desire has been fulfilled. O Partha, on these plateaus of the Gandhamadana, you excellent blossoming trees, embraced by flower creepers, look supremely handsome. O Bhima, listen to the warbles of the peacocks wandering with their sweet-hearts on the slopes of the mountain, of the Chataka, Satapatra and maddened Kokila and Sarikas.

Birds are alighting on these great blossoming trees. O Partha, seated on the boughs these myriad of Yivajevaka birds of scarlet, yellow and red colour are looking at one another. And near the green and red grass plots,

And also near the mountain spring. The cranes are seen and the Bhringaraja, Chakoas and herons are sending forth melodious notes causing delight to all creatures. Elephants, furnished with four tusks and of the colour of lotuses, accompanied by their mates,

Are agitating that great lake of the colour of lapses. And torrents gushing down from the summits of the mountains are spouting forth as high as several palm trees from the springs. And many silvery minerals of sun-like splendour and looking like a dense mass of autumnal clouds are beautifying this mighty mountain. In some places minerals of the hue of the collyrium, in some of golden hue and in some yellow orpiment, in some vermilion and in some caves of red arsenic resembling the evening clouds, in some red chalk of the hue of the rabbit and in some minerals resembling white and sable clouds and of the rays of the rising sun-these and many other minerals of mighty splendour, are adding largely to the beauty of the mountain. As was told by Vrishparvana, Gandharvas with their sweethearts,

And accompanied by the Kimpurushas, O Partha, are seen on the summits of the mountain. Songs exactly keeping time and also the chanting of the Samaveda,

Delightful to all creatures are being repeatedly heard. Behold the auspicious and sacred celestials river Mahaganga

Adorned with swans and worshipped by the sages and the Kinnaras. O tormentor of foes, O son of Kunti, behold this prince of mountains containing minerals and rivulets, Kinnaras, deer and birds, Gandharvas and Apsaras and pleasant gardens and snakes of many shapes and of hundred heads.

Vaishampayana said:
Those tormentors of foes, those heroes accompanied by Draupadi and the high-souled Brahmanas having attained to an excellent state were highly glad at heart and were not satiated by beholding (over and over again) that prince of mountains. They then viewed the hermitage of the royal sage Arstisena adorned with flowers and trees bearing fruits. And they approached that royal sage of fervid devotion, versed in all religious lores and having muscles bare.

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