Mahabharata Book Three The Forest Volume Four Clay Sanskrit Library PDF

THE CLAY SANSKRIT LIBRARY
FOUNDED BY JOHN & JENNIFER CLAY
EDITED BY
RICHARD GOMBRICH
WWW.CLAYSANSKRITLIBRARY.COM
WWW.NYUPRESS.ORG
Copyright c 2005 by the CSL.
All rights reserved.
First Edition 2005
The Clay Sanskrit Library is co-published by
New York University Press
and the JJC Foundation.
Further information about this volume
and the rest of the Clay Sanskrit Library
is available on the following Websites:
www.claysanskritlibrary.com
www.nyupress.org.
ISBN 0-8147-4278-5
Artwork by Robert Beer.

Cover design by Isabelle Onians.
Layout & typesetting by Somadeva Vasudeva.
Printed in Great Britain by St Edmundsbury Press Ltd,
Bury St Edmunds, Suffolk, on acid-free paper.
Bound by Hunter & Foulis Ltd, Edinburgh, Scotland.
Mahābhārata
Book Three
The forest
Volume Four
TRANSLATED BY
W. J. JOHNSON
NEW YORK UNIVERSITY PRESS

JJC FOUNDATION
2005
Library of Congress Cataloging-in-Publication Data
Mahābhārata. Vanaparva. Adhyāya 273–315.
English & Sanskrit.
Mahabharata. Book 3, ”The forest.” Vol. 4
edited and translated by William Johnson.
p. cm. – (The Clay Sanskrit library)
In English with Sanskrit parallel text;
includes translation from Sanskrit.
Includes bibliographical references and index.
ISBN 0-8147-4278-5 (cloth : alk. paper)
I. Johnson, W. J., 1951–
II. Title. III. Series.
BL1138.242.V36E5 2005
294.5’92304521–dc22 2004020166
Contents
Sanskrit alphabetical order 7

CSL conventions 7
MAHA·BHÁRATA – THE FOREST
Introduction 13
3.273–292: The Story of Rama 27
3.293–299: The Glorification of the
Faithful Wife 153
3.300–310: The Robbing of the Earrings 220
3.311–315: About the Drilling Sticks 278
Notes 335
Proper Names and Epithets 345
Index 358
A sandhi grid is printed on the inside of the back cover
sanskrit alphabetical order
Vowels: a ā i ı̄ u ū .r .r̄ .l .l̄ e ai o au m
. h.
Gutturals: k kh g gh ṅ
Palatals: c ch j jh ñ
Retroflex: .t .th d. d.h n.
Labials: p ph b bh m
Semivowels: yrlv
Spirants: ś .s s h
guide to sanskrit pronunciation
a but k luck
ā, â rather kh blockhead
i sit g go
ı̄, ı̂ fee gh bighead
u put ṅ anger
ū,û boo c chill
.r vocalic r, American purdy ch matchhead
or English pretty j jog
.r̄ lengthened .r jh aspirated j, hedgehog
.l vocalic l, able ñ canyon
e, ê, ē made, esp. in Welsh pro- .t retroflex t, try (with the
nunciation tip of tongue turned up
ai bite to touch the hard palate)
o, ô, ō rope, esp. Welsh pronun- .th same as the preceding but
ciation; Italian solo aspirated
au sound d. retroflex d (with the tip
m . anusvāra nasalizes the pre- of tongue turned up to
ceding vowel touch the hard palate)
h. visarga, a voiceless aspira- d.h same as the preceding but
tion (resembling English aspirated
h), or like Scottish loch, or n. retroflex n (with the tip
an aspiration with a faint of tongue turned up to
echoing of the preceding touch the hard palate)
vowel so that taih. is pro- t French tout
nounced taihi th tent hook
7
maha·bhárata – the forest
d d inner r trilled, resembling the Ita-
dh guildhall lian pronunciation of r
n now l linger
p pill v word
ś shore
ph upheaval
.s retroflex sh ( with the tip
b before of the tongue turned up
bh abhorrent to touch the hard palate)
m mind s hiss
y yes h hood
csl punctuation of english

The acute accent on Sanskrit words when they occur outside of the
Sanskrit text itself, marks stress, e.g. Ramáyana. It is not part of tra-
ditional Sanskrit orthography, transliteration or transcription, but we
supply it here to guide readers in the pronunciation of these unfamiliar
words. Since no Sanskrit word is accented on the last syllable it is not
necessary to accent disyllables, e.g. Rama.
The second CSL innovation designed to assist the reader in the pro-
nunciation of lengthy unfamiliar words is to insert an unobtrusive mid-
dle dot between semantic word breaks in compound names (provided
the word break does not fall on a vowel resulting from the fusion of
two vowels), e.g. Maha·bhárata, but Ramáyana (not Rama·áyana). Our
dot echoes the punctuating middle dot (·) found in the oldest surviv-
ing samples of written Sanskrit, the Ashokan inscriptions of the third
century bce.
The deep layering of Sanskrit narrative has also dictated that we use
quotation marks only to announce the beginning and end of every direct
speech, and not at the beginning of every paragraph.
csl punctuation of sanskrit

The Sanskrit text is also punctuated, in accordance with the punc-
tuation of the English translation. In mid-verse, the punctuation will
not alter the sandhi or the scansion. Proper names are capitalized, as are
the initial words of verses (or paragraphs in prose texts). Most Sanskrit
8
csl conventions
metres have four “feet” (pāda): where possible we print the common
śloka metre on two lines. The capitalization of verse beginnings makes
it easy for the reader to recognize longer metres where it is necessary to
print the four metrical feet over four or eight lines. In the Sanskrit text,
we use French Guillemets (e.g. «kva sam . cicı̄rs.uh.?») instead of English
quotation marks (e.g. “Where are you off to?”) to avoid confusion with
the apostrophes used for vowel elision in sandhi.
Sanskrit presents the learner with a challenge: sandhi (“euphonic com-
bination”). Sandhi means that when two words are joined in connected
speech or writing (which in Sanskrit reflects speech), the last letter (or
even letters) of the first word often changes; compare the way we pro-
nounce “the” in “the beginning” and “the end.”
In Sanskrit the first letter of the second word may also change; and if
both the last letter of the first word and the first letter of the second are
vowels, they may fuse. This has a parallel in English: a nasal consonant is
inserted between two vowels that would otherwise coalesce: “a pear” and
“an apple.” Sanskrit vowel fusion may produce ambiguity. The chart at
the back of each book gives the full sandhi system.
Fortunately it is not necessary to know these changes in order to start
reading Sanskrit. For that, what is important is to know the form of the
second word without sandhi (pre-sandhi), so that it can be recognized
or looked up in a dictionary. Therefore we are printing Sanskrit with a
system of punctuation that will indicate, unambiguously, the original
form of the second word, i.e., the form without sandhi. Such sandhi
mostly concerns the fusion of two vowels.
In Sanskrit, vowels may be short or long and are written differently
accordingly. We follow the general convention that a vowel with no
mark above it is short. Other books mark a long vowel either with a
bar called a macron (ā) or with a circumflex (â). Our system uses the
macron, except that for initial vowels in sandhi we use a circumflex
to indicate that originally the vowel was short, or the shorter of two
possibilities (e rather than ai, o rather than au).
When we print initial â, before sandhi that vowel was a
ı̂ or ê, i
û or ô, u
âi, e
9
âu, o
ā, ā (i.e., the same)
ı̄, ı̄ (i.e., the same)
ū, ū (i.e., the same)
ē, ı̄
ō, ū
āi, ai
āu, au
’ , before sandhi there was a vowel a
further help with vowel sandhi

When a final short vowel (a, i or u) has merged into a following
vowel, we print ’ at the end of the word, and when a final long vowel
(ā, ı̄ or ū) has merged into a following vowel we print ” at the end of
the word. The vast majority of these cases will concern a final a or ā.
Examples:
What before sandhi was atra asti is represented as atr’ âsti
atra āste atr’ āste
kanyā asti kany” âsti
kanyā āste kany” āste
atra iti atr’ êti
kanyā iti kany” êti
kanyā ı̄psitā kany” ēpsitā
Finally, three other points concerning the initial letter of the sec-
ond word:
(1) A word that before sandhi begins with .r (vowel), after sandhi
begins with r followed by a consonant: yatha” rtu represents pre-sandhi
yathā .rtu.
(2) When before sandhi the previous word ends in t and the following
word begins with ś, after sandhi the last letter of the previous word is c
and the following word begins with ch: syāc chāstravit represents pre-
sandhi syāt śāstravit.
(3) Where a word begins with h and the previous word ends with a
double consonant, this is our simplified spelling to show the pre-sandhi
10
csl conventions
form: tad hasati is commonly written as tad dhasati, but we write tadd
hasati so that the original initial letter is obvious.
compounds
We also punctuate the division of compounds (samāsa), simply by
inserting a thin vertical line between words. There are words where
the decision whether to regard them as compounds is arbitrary. Our
principle has been to try to guide readers to the correct dictionary entries.
example
Where the Deva·nágari script reads:

!"#$%& '()*++,-.
Others would print:
kumbhasthalı̄ raks.atu vo vikı̄rn.asindūraren.ur dviradānanasya /
praśāntaye vighnatamaśchat.ānām
. nis.t.hyūtabālātapapallaveva //
We print:
KumbhaAsthalı̄ raks.atu vo vikı̄rn.aAsindūraAren.ur dvirad’Aānanasya
praśāntaye vighnaAtamaśAchat.ānām
. nis.t.hyūtaAbāl’AātapaApallav” êva.
And in English:
“May Ganésha’s domed forehead protect you! Streaked with vermilion
dust, it seems to be emitting the spreading rays of the rising sun to
pacify the teeming darkness of obstructions.”
“Nava·sáhasanka and the Serpent Princess” I.3 by Padma·gupta
11
Introduction
he Forest Book” (VanaBparvan)* is the third book
“T of the great Indian epic, the Maha·bhárata. The
central narrative of the Maha·bhárata deals with the conflict
between two sets of cousins, the Káuravas and the Pándavas
(who are both the descendants of a ruler called Bharata), for
the lordship of what is now an area of northwest India. In
terms of this narrative, “The Forest Book” covers the twelve
years of the Pándavas’ exile in the forest, a penalty imposed
upon them by the Káuravas because they have lost a rigged
dicing match.
Much of the material presented in the VanaBparvan is,
however, tangential to that account, and the book has been
described as a “storehouse of myths, legends and instruc-
tions of all sorts, told to relieve the tedium of life in the
forest.”* If that was the intention, then it must be counted
successful beyond the frame of the narrative, since a num-
ber of these stories are now among the best known in In-
dian literature.*
The present volume consists of the concluding four epi-
sodes of “The Forest Book”:* “The Story of Rama” (Rām’B
ôpākhyāna), “The Glorification of the Faithful Wife” (PatiB
vratāBmāhātmya),* “The Robbing of the Earrings” (Kun.d.a-
l’Bāharan.aBparvan) and “About the Drilling Sticks” (Āran.e-
yaBparvan).
Although consecutive in the text, these episodes differ
considerably from one another in character, and as a result
they give some indication of the range, preoccupations and
style of the Maha·bhárata as a whole. The first two episodes
are stories told by the brahmin sage Markandéya to the ex-
iled Pándava king Yudhi·shthira, who is feeling sorry for
15
himself, especially after the events surrounding the abduc-
tion of Dráupadi (Kr..sn.ā), the Pándavas’ wife. The stories of
Rama and Sávitri are therefore presented as morale-raising
instances of, respectively, a hero overcoming even greater
odds, and a virtuous wife who rescues her whole family. The
third episode tells of how one of the Pándavas’ main oppo-
nents (and unbeknownst to them, their older half brother),*
Karna, is tricked, and thereby weakened, by the god Indra
acting on their behalf. “The Forest Book” concludes with
a near-fatal encounter between the Pándavas and a per-
sonification of Dharma, the Law. This takes the form of a
verbal contest, which is eventually won by Dharma’s son,
Yudhi·shthira—a victory that secures the Pándavas’ ability
to remain incognito during their thirteenth year in exile, an
additional condition imposed by the Káuravas after the dic-
ing match. This marks a major transition in the epic story
and provides a bridge to the next book of the Maha·bhárata,
“The Book of Viráta” (Virāt.aBparvan), in which the events
of that final year are narrated.
The Story of Rama

Rām’Bôpākhyāna (3.273–292)
The basic narrative tells how Rama, having been du-
biously exiled from his kingdom to the forest, suffers the
abduction of his wife Sita at the hands of the demon Rá-
vana. With the aid of his brother Lákshmana and an army
of monkeys, Rama rescues her from her imprisonment in
Lanka, kills Rávana and eventually regains his kingdom.
There has been considerable debate about the relation of
this condensed account of the story of Rama to that pre-
16
introduction
sented at length in Valmı́ki’s epic Ramáyana. Most current
scholarship accepts the view that “the source of the Rām’B
ôpākhyāna was a memorized version of the Ramáyana,”
probably drawn from the Northern recension of the latter
prior to the completion of the Ramáyana as we now have
it.* Indeed, Brockington suggests that the completed ver-
sion itself depends on the Rām’Bôpākhyāna, with each epic
having been, by turns, the source of the other.* It is not
surprising, therefore, that there are instances where the two
narratives diverge, where material is rearranged, and where
differences in detail and emphasis are evident.
One difference in emphasis between the Rām’Bôpākhyā-
na and the finalized Ramáyana concerns the depiction of
Rama.* With the exception of a brief episode where he is
apparently presented as an incarnation of Vishnu (276.5),
the Maha·bhárata’s version of the story portrays Rama as a
heroic, human figure. Indeed, the fact that Rama can, as a
human, overcome his misfortune is precisely the point that
Markandéya is trying to make when he tells the story to
Yudhi·shthira, in an attempt to encourage similar resilience
in the Pándava hero.
Other differences of emphasis concern the comparatively
greater interest shown by the Rām’Bôpākhyāna in the details
of the battle, and in the treatment of Sita. Because the Rām’B
ôpākhyāna is not aware of the UttaraBkān.d.a of the Ramá-
yana,* the contentious episodes of Rama’s banishment of
his wife after their return to Ayódhya, at the prompting of
public opinion, and her subsequent final disappearance into
the earth, are both absent from the Maha·bhárata’s version
of the story.
17
What is present, however, is a scene in which Rama, com-
paring Sita to an “oblation licked by a dog” (291.13), rejects
her on the ground that she has, willy-nilly, been polluted
by Rávana’s touch. At this point, Sita, supported by the
gods, offers a spirited defense of herself, and Rama agrees
to take her back, but without the ordeal by fire that is re-
quired of her in the Ramáyana. In due course husband and
wife proceed together to Ayódhya. As Scharf has pointed
out,* the parallel that the Maha·bhárata apparently intends
to draw between Yudhi·shthira and Rama on the one hand,
and Kr..sn.ā (alias Dráupadi) and Sita on the other, is there-
fore hardly exact,* since Yudhi·shthira harbors no doubts
at all about Kr..sn.ā’s purity, and is full of regret for her ab-
duction and distress. In fact, while he is clearly supposed to
draw strength from the example of Rama, Yudhi·shthira ev-
idently imagines no such inspiring correspondence between
his own wife and Sita,* since he goes on to ask if there has
ever been a wife so pure and devoted as Kr..sn.ā (293.3). And
in response, it is not to Sita that Markandéya turns as an
exemplar, but to Sávitri.
The Glorification of the Faithful Wife

PativratāBmāhātmya (293–299)
This section of the “The Forest Book,” otherwise known
after its heroine as “The Story of Sávitri,” is one of the best-
known episodes in the epic, and has been widely admired
both in India and beyond.
Gustav Holst, for instance, composed a chamber opera
on the theme of the devoted wife Sávitri, who proves herself
a match for death and brings her husband Sátyavat back to
18
introduction
life. Holst omitted what, in the Indian context, is perhaps
as significant: Sávitri causes her father-in-law’s eyesight to
be restored, and ensures that her father has a hundred sons
to continue the lineage.
Whereas the Western (and Christian) tradition is con-
cerned with the redemptive power of love, the Indian is
as much, or more, preoccupied with Dharma, “the Law.”
It is Sávitri’s demonstrable knowledge of Dharma—right
behavior in the right context, in accordance with universal
principles—that convinces Yama (Death) to release Sátyavat
and to grant her other requests. Dharma, in Sávitri’s own
words, “is the essential thing,”* “the eternal duty,”* known
and acted upon by “the wise.”
Clearly, Sávitri herself is one of the wise, but it is the
nature of her dharma as a woman that, without a husband,
she is incomplete, effectively “dead.”* By saving her husband
she thereby saves herself. It is this double peril (more than
double, if the wider effect on parents and parents-in-law is
to be taken into account) which makes Sávitri’s encounter
with Yama so crucial and so dramatically compelling.
While the parallel with Dráupadi as savior of the Pán-
davas frames “The Glorification of the Faithful Wife” and
accounts for its inclusion in the Maha·bhárata as a whole,
it needs no special justification when it comes to its own
merits. In contrast to the compressed and sometimes breath-
less narrative of “The Story of Rama,” the story of Sávitri
unfolds with considerable charm and attention to detail,
effortlessly evoking familial relationships and the life of var-
ious ascetic and exiled groups in the forest. Its reputation
as a distinctive work of literature is fully deserved.
19
The Robbing of the Earrings
Kun.d.al’Bāharan.aBparvan (300–310)
The earrings referred to in the title of this section belong

to Karna, a major ally of Duryódhana and the Káuravas,
although, as is shown in this episode (and as later becomes
clear to the protagonists themselves), he is actually the
Pándavas’ older half brother.* Yudhi·shthira is concerned
that, by virtue of his earrings and armor, Karna cannot be
killed in battle. Indra (Shakra) undertakes to benefit the
Pándavas by disguising himself as a brahmin and begging
the earrings. Karna’s father, the Sun (Surya), tries to pre-
empt the “robbery” by warning his son of Indra’s inten-
tion (300–302). Karna, however, cannot refuse a mendicant
brahmin or break his vow to give alms, and he exchanges
his immortality-conferring earrings for the single use of an
infallible spear (310).
In this way he weakens himself and ensures his eventual
death at the hands of his archrival, the Pándava hero Árjuna,
who is also Indra’s son.
Karna is presented here as conforming to the duty (dhar-
ma) of a perfect warrior (ks.atriya) in his devotion to brah-
mins, and in being the donor par excellence.* Given that he
is supposed to come from a sūta family—i.e., one of mixed,
and therefore inferior, caste—this warrior behavior is seem-
ingly ironic. However, embedded at the heart of the tale of
the robbing of the earrings, there is the story of Karna’s true
parentage, and of his adoption after his real mother, Kunti
(Pritha), has had to cast him adrift (303–309). This pro-
vides what, in literary terms, is probably the most striking
20
introduction
passage in the entire episode, Kunti’s lament for her baby
son as she launches him, Moses-like, onto the waters of the
Ashva River (308.10–21).
About the Drilling Sticks

Āran.eyaBparvan (311–315)
The drilling sticks in question are the two sticks used by a
brahmin to light his ritual fires in the forest. After the sticks
are carried off on the antlers of a deer, the brahmin asks
the five Pándava brothers to retrieve them and thereby save
the ritual. The brothers set off, but are thwarted. Tired and
thirsty, each in turn approaches a pond to drink. There they
are challenged by the voice of a yaksha (a tree spirit) to an-
swer its questions before they drink, on pain of death. All the
brothers, except for Yudhi·shthira, ignore the yaksha, drink
from the pond, and fall down dead. Yudhi·shthira, how-
ever, allows himself to be questioned at length by the yaksha
about the nature of the world and its denizens. Knowing all
the answers, precisely because he is so well versed in dharma
(the way things are), he is rewarded with his brothers’ resur-
rection. The yaksha then reveals itself to be Yudhi·shthira’s
father, the personification of the Law (Dharma). He returns
the drilling sticks to the brahmin, and guarantees the Pán-
davas’ anonymity during their forthcoming yearlong stay
in the court of King Viráta. With brahmin blessings ring-
ing in their ears, the brothers and their wife, Kr..sn.ā (Dráu-
padi), prepare to quit the forest and start their thirteenth
year in exile.
The yaksha’s questions, which occupy the bulk of this
episode, almost all belong to a category of verbal puzzle
21
known as praśna. In this they link themselves to a lengthy
speculative tradition that reaches back through the Upani-
shads. As Shulman puts it:*
Both questions and answers tend to the metaphysical, with
the latent center of meaning—the ultimate reality that
is the true object of the quest—usually present only as
a suggested power situated somewhere between the two
explicit poles of the contest.
The exchanges between the yaksha and Yudhi·shthira
culminate in a well-known set of questions and responses
(313.114–118) about the nature of worldly existence.* The
yaksha asks:
Who is happy? What is quite extraordinary? What is the
path? And what is the news?
Ever-present are the twin powers of time and death.
Dharma may seem opaque, but that is because our experi-
ence is opaque. The highest dharma in such circumstances
is, in Yudhi·shthira’s view, compassion (313.129). His father
approves, and returns his brothers to life. Like Sávitri, the
Pándava king has used his knowledge and wisdom—his
mastery of Dharma—to gain a reprieve. Beyond this, Yu-
dhi·shthira’s answers demonstrate that beguiling mixture of
the universal and the particular which exemplifies the Ma-
ha·bhárata’s underlying poetic power—a power that has the
potential to speak to common human concerns across cul-
tures and centuries. It is the aim of this translation to realize
at least some of that potential.
22
introduction
notes
1 Referred to as the Āran.yakaBparvan in the Critical Edition.
2 Brockington, J. The Sanskrit Epics (Leiden: Brill, 1998), p. 30.
3 Which is not to say that they may not have existed in other forms
before the Maha·bhárata was compiled.
4 Adhyāyas 273–315 of the edition of the Maha·bhárata used as the
basis for this volume: The Mahābhāratam with the Bharata Bhawa-
deepa Commentary of Nı̄lakan..tha, Ramachandrashastri Kinja-
wadekar, ed. (Poona: Chitrashala Press, 1929–36; repr. New Delhi:
Oriental Book Reprint Corporation, 1978; 2nd ed. 1979). Vol. 3
Vana Parva. The differences between this text and that constituting
the Critical Edition are mostly trivial. The most notable variance
is the retention by Kinjawadekar of some verses that the editors
of the Critical Edition relegate to the critical apparatus or the
Appendix, most extensively in the Aranéya·parvan (“About the
Drilling Sticks”).
5 Referred to as “The Story of Sávitri” (SāvitryBupākhyāna) in the
Critical Edition.
6 To be precise, he is the older half brother of the three eldest Pán-
davas, viz. Yudhi·shthira, Bhima and Árjuna, since, in Kunti, they
share the same mother.
7 Brockington, John The Sanskrit Epics (Leiden: Brill, 1998),
p. 474.
8 Ibid. p. 477. See Brockington pp. 473–77 for a summary of views
about the relationship of the two accounts, and some treatment of
the principal divergences.
9 The difference between the two versions on this point is, however,
perhaps not as great as is sometimes suggested, given that the core
story in the Ramáyana shows little interest itself in a significant
equation of Rama and Vishnu, as, for instance, pointed out by
Peter Scharf, Rāmopākhyāna—The Story of Rāma in the Mahā-
bhārata (London: Routledge Curzon, 2003), pp. 5–6.
23
10 Clearly a late addition to the text as we now have it.
11 Scharf, p. 15.
12 No doubt as a result of the interplay between the two epics.
13 Perhaps, as Madeleine Biardeau suggests, Yudhi·shthira finds Si-
ta too passive in comparison to the woman who has saved them all
(Le Mahābhārata Tome 1 (Éditions du Seuil: Paris, 2002), p. 727.)
14 297.24, 25: dharmam... pradhānam.
15 297.35: dharmah. sanātanah..
16 297.52.
17 See note 6, above.
18 As Madeleine Biardeau points out (Le Mahābhārata Tome 1 (Édi-
tions du Seuil: Paris, 2002), p. 751).
19 David Shulman, The Wisdom of Poets: Studies in Tamil, Telugu,
and Sanskrit (Oxford University Press: New Delhi, 2001), p. 43. In
a chapter entitled “The Yaks.a’s Questions” (pp. 40–62), Shulman
discusses at length the formulation of the yaksha’s puzzles, and
what may underlie them.
20 These verses provide another example of a well-known passage
that has been omitted from the main text of the Critical Edition
of the Maha·bhárata (although it is recorded in the Appendix).
Consequently, van Buitenen did not translate it.
24
introduction
bibliography
the maha·bhárata in sanskrit
Text used for this edition:
The Mahābhāratam with the Bharata Bhawadeepa Commentary of Nı̄-
lakan..tha, Ramachandrashastri Kinjawadekar, ed. (Poona:
Chitrashala Press, 1929–36; repr. New Delhi: Oriental Books
Reprint Corporation, 1978; 2nd ed. 1979). Vol. 3 Vana Parva.
The Mahābhārata, for the first time critically edited, V. S. Sukthan-
kar, S. K. Belvalkar, P. L. Vaidya, et al., eds., 19 vols. plus 6
vols. of indexes (Poona Bhandarkar Oriental Research Institute
1933–72). Vol. 4 The Āran.yakaparvan (Part 2), 1942.
translations
Ganguli, Kisari Mohan (trans.) [early edns. ascribed to the publisher,
P. C. Roy], The Mahabharata of Krishna-Dwaipayana Vyasa,
12 vols. (1884–99; 2nd edn. Calcutta, 1970; repr. New Delhi:
Munshiram Manoharlal, 1970 (5th edn. 1990)).
Scharf, Peter (trans. and ed.), Rāmopākhyāna—The Story of Rāma
in the Mahābhārata: An Independent-study Reader in Sanskrit
(London: Routledge Curzon, 2003).
van Buitenen, J. A. B. (trans. and ed.), The Mahābhārata, Books 1–5, 3
vols. (Chicago: University of Chicago Press, 1973–78).
other works
(Either used in the Introduction and Notes, or works that contribute to
understanding this part of the Maha·bhárata)
Biardeau, Madeleine, Le Mahābhārata 2 vols.(Éditions du Seuil: Paris,
2002).
Brockington, John, The Sanskrit Epics (Leiden: Brill, 1998).
Shulman, David, The Wisdom of Poets: Studies in Tamil, Telugu, and
Sanskrit (Oxford University Press: New Delhi, 2001).
25
Maha·bhárata Book 3
The Story of Rama
Janamejaya uvāca:
vam. hr. tāyām. Kr. s. n. āyām. prāpya kleśam anuttamam
273.1
E ata ūrdhvam . naraAvyāghrāh. kim akurvata Pān.d.avāh.?
Vaiśam. pāyana uvāca:

Evam. Kr.s.n.ām
. moks.ayitvā vinirjitya Jayadratham
. cakre muniAgan.air dharmaArājo Yudhis.t.hirah..
āsām
. madhye maha”Ars.ı̄n.ām
Tes.ām . śr.n.vatām anuśocatām
. vākyam abravı̄t Pān.d.uAnandanah.:
Mārkan.d.eyam idam
Yudhis. t. hira uvāca:

Bhagavan deva’Ars.ı̄n.ām
. tvam. khyāto bhūtaAbhavis.yaAvit
sam
. śayam
. paripr.cchāmi chindhi me hr.di sam
. sthitam.
5 Drupadasya sutā hy es.ā vediAmadhyāt samutthitā
ayonijā mahāAbhāgā snus.ā Pān.d.or mah”Aātmanah..
. ca vidhiAnirmitam
Manye kālaś ca balavān* daivam
bhavitavyam. ca bhūtānām
. yasya n’ âsti vyatikramah.,
Imām
. hi patnı̄m asmākam . dharmaAjñām . dharmaAcārin.ı̄m
sam
. spr.śed ı̄dr.śo bhāvah. śucim. stainyam iv’ ânr.tam.
Na hi pāpam . kr.tam . kim . cit karma vā ninditam . kva cit
Draupadyā brāhman.es.v eva dharmah. suAcarito mahān.
28
Janam·ejaya said:
o, after the unparalleled trouble that came with 273.1
S Krishná’s* abduction, what did those tigerish men, the
Pándavas, do next?
Vaisham·páyana said:
When, in this fashion, he had freed Krishná, and con-
quered Jayad·ratha, Yudhi·shthira, the Law-king, sat down
with a company of sages. In the midst of those attentive and
sympathetic seers, Pandu’s son said this to Markandéya:
Yudhi·shthira said:
Lord, among the gods and the seers you are celebrated
for your knowledge of the past and the future—I implore
you to slice through a doubt stuck in my heart:
This is Drúpada’s daughter: she wasn’t born from a womb, 5
she sprang from the middle of the sacrificial altar. She is the
virtuous daughter-in-law of great-souled Pandu. I believe
that time is powerful and destiny is subject to rules, and
that, for human beings, what has to be cannot be side-
stepped, since such an event could touch this wife of ours,
who knows the Law and acts in accordance with it. It is
like a false charge of theft brought against a pure man. For
Drúpada’s daughter has performed no evil at all, and has
nowhere done anything for which she could be blamed.
Indeed, she has well carried out the great Law in respect
of brahmins.
29
Tām . jahāra balād rājā mūd.haAbuddhir Jayadrathah..
tasyāh. sam . haran.āt pāpah. śirasah. keśaApātanam
10 Parājayam . ca sam . grāme saAsahāyah. samāptavān.
pratyāhr.tā tath” âsmābhir hatvā tat Saindhavam . balam.
Tad dāraAharan.am . prāptam asmābhir avitarkitam -
duh.khaś c’ âyam . vane vāso mr. gayāyām
. ca jı̄vikā
Him . sā ca mr.gaAjātı̄nām . van’Aâukobhir van’Aâukasām,
jñātibhir vipravāsaś ca mithyāAvyavasitair ayam.*
Asti nūnam . mayā kaś cid alpaAbhāgyataro narah.?
bhavatā dr.s.t.aApūrvo vā śrutaApūrvo ’pi vā bhavet?
Mārkan. d. eya uvāca:

274.1 Prāptam apratimam . duh.kham . Rāmen.a Bharata’Ars.abha
raks.asā Jānakı̄ tasya hr.tā bhāryā balı̄yasā.
Āśramād rāks.as’Aêndren.a Rāvan.ena durAātmanā
māyām āsthāya tarasā hatvā gr.dhram . Jat.āyus.am.
Pratyājahāra tām . Rāmah . Sugrı̄va Abalam āśritah.
baddhvā setum . samudrasya dagdhvā Laṅkām . śitaih. śaraih..
Kasmin Rāmah. kule jātah.? kim. Avı̄ryah.? kim. Aparākramah.?
Rāvan.ah. kasya putro vā? kim. vairam . tasya tena ha?
5 Etan me bhagavan sarvam . samyag ākhyātum arhasi.
śrotum icchāmi caritam. Rāmasy’ âklis.t.aAkarman.ah..

Ajo nām” âbhavad rājā mahān Iks.vākuAvam . śaAjah.,
tasya putro Daśarathah. śaśvat svādhyāyavāñ śucih..
Abhavam . s tasya catvārah. putrā dharm’AârthaAkovidāh.
RāmaALaks.man.aAŚatrughnā Bharataś ca mahāAbalah..
30
the story of rama – canto 274
The muddy-minded king, Jayad·ratha, abducted her by
force; and because of her abduction the wicked man had
his hair lopped from his head, and with his fellows was 10
defeated in battle. With the slaughter of the Sáindhava army
we have recovered her; the abduction of our wife happened
without warning. This life in the forest is a misery; we live
by hunting—violence by forest-dwellers to forest-dwelling
species. And this exile is at the hands of relatives determined
to be false. Is there really anyone more wretched than I? Has
your lordship seen, or even heard of, such a man before?
Markandéya said:
Bull of the Bharatas, Rama suffered immeasurably. His 274.1
wife, the daughter of Jánaka, was forcibly abducted from
the hermitage by a powerful demon—the evil-minded Rá-
vana, lord of demons—who used his magical power, and
killed the vulture Jatáyu. Relying on Sugrı́va’s army, Rama
took her back by building a bridge across the ocean and,
with his keen arrows, burning Lanka.
Into which family was Rama born? What kind of hero
was he? How bold? Whose son was Rávana? What was his
quarrel with him? Tell me all of this properly, lord. I want to 5
hear about the deeds of Rama, whose actions were tireless.
Markandéya said:
There was a great king called Aja, born into Ikshváku’s
line. His son, Dasha·ratha, was pure, and always reciting
the Veda. He had four sons, experts in the Law and the way
of the world: Rama, Lákshmana, Shatru·ghna and Bharata
the mighty. Rama’s mother was Kausálya, but Kaikéyi was
31
Rāmasya mātā Kausalyā Kaikeyı̄ Bharatasya tu
sutau Laks.man.aAŚatrughnau Sumitrāyāh. param . Atapau.
VidehaArājo Janakah. Sı̄tā tasy’ ātmaAjā vibho
yām . cakāra svayam . tvas.t.ā Rāmasya mahis.ı̄m . priyām.
10 Etad Rāmasya te janma Sı̄tāyāś ca prakı̄rtitam.
Rāvan.asy’ âpi te janma vyākhyāsyāmi jan’Aēśvara.
PitāAmaho Rāvan.asya sāks.ād devah. Prajāpatih.
svayam . Abhūh. sarvaAlokānām . prabhuh. sras.t.ā mahāAtapāh..
Pulastyo nāma tasy’ āsı̄n mānaso dayitah. sutah.
tasya Vaiśravan.o nāma gavi putro ’bhavat prabhuh..
Pitaram . sa samutsr.jya pitāAmaham upasthitah..
tasya kopāt pitā rājan sasarj’ ātmānam ātmanā.
Sa jajñe Viśravā nāma tasy’ ātm’Aârdhena vai dvijah.
pratı̄kārāya saAkrodhas tato Vaiśravan.asya vai.
15 PitāAmahas tu prı̄t’Aātmā dadau Vaiśravan.asya ha
amaratvam . dhan’Aēśatvam . lokaApālatvam eva ca
Īśānena tathā sakhyam . putram . ca Nalakūbaram
rājaAdhānı̄Aniveśam . ca Laṅkām . raks.oAgan.’Aânvitām.
Vimānam . Pus.pakam . nāma kāmaAgam . ca dadau prabhuh.
yaks.ān.ām ādhipatyam . ca rāja A rājatvam eva ca.

275.1 Pulastyasya tu yah. krodhād ardhaAdeho ’bhavan munih.
Viśravā nāma saAkrodhah. sa Vaiśravan.am aiks.ata.
Bubudhe tam . tu saAkrodham . pitaram . rāks.as’Aēśvarah.
Kuberas tatAprasād’Aârtham. yatate sma sadā nr.pa.
32
Bharata’s. Lákshmana and Shatru·ghna were the enemy-
incinerating sons of Sumı́tra. Jánaka was the king of Vidéha.
His daughter, my lord, was Sita, whom the creator himself
made to be Rama’s beloved queen. I have told you of the 10
birth of Rama and Sita; I shall tell you about Rávana’s birth
too, lord of the people.
Rávana’s grandfather was the god Praja·pati himself, the
self-existent, the great ascetic lord and creator of all the
worlds. His beloved son, born from his mind, was called
Pulástya. He in turn had a mighty son, Vaishrávana, born
from a cow, who, abandoning his father, looked after his
grandfather. Angry, his father created a self from himself,
my king. Out of half of the self he was born, in fury, as
the twice-born called Vı́shravas to revenge himself on Vai-
shrávana. But, pleased with Vaishrávana, his grandfather 15
gave him immortality, lordship of wealth, protectorship of
a quarter, friendship with Ishána, a son, Nala·kúbara, and
the royal seat and dwelling place of Lanka, full of troops
of demons; he also gave a vehicle called Púshpaka, lord,
which would go anywhere he wished, and the lordship of
the yakshas, and sovereignty over kings.
Markandéya said:
The sage called Vı́shravas, who came in fury from half 275.1
of Pulástya’s body, looked angrily on Vaishrávana. But the
king of demons, Kubéra, knew that his father was angry,
and ever tried to calm him, King.
33
Sa rājaArājo Laṅkāyām . nyavasan naraAvāhanah.
rāks.ası̄h. pradadau tisrah. pitur vai paricārikāh..
Tās tadā tam . mah”Aātmānam . sam . tos.ayitum udyatāh.
r.s.im. Bharata A śārdūla nr. tyaA gı̄ta A viśāradāh
..
5 Pus.potkat.ā ca Rākā ca Mālinı̄ ca viśām . pate
anyonyaAspardhayā rājañ śreyasAkāmāh. sumadhyamāh..
Sa tāsām . bhagavām . s tus.t.o mah”Aātmā pradadau varān
lokaApāl’Aôpamān putrān ek’Aâikasyā yath”Aēpsitān.
Pus.potkat.āyām . jajñāte dvau putrau rāks.as’Aēśvarau
Kumbhakarn.aAdaśaAgrı̄vau balen’ âpratimau bhuvi.
Mālinı̄ janayām āsa putram ekam . Vibhı̄s.an.am,
Rākāyām . mithunam . jajñe Kharah. Śūrpan.akhā tathā.
Vibhı̄s.an.as tu rūpen.a sarvebhyo ’bhyadhiko ’bhavat
sa babhūva mahāAbhāgo dharmaAgoptā kriyāAratih..
10 DaśaAgrı̄vas tu sarves.ām . śres.t.ho rāks.asaApum . gavah.
mah”Aôtsāho mahāAvı̄ryo mahāAsattvaAparākramah..
Kumbhakarn.o balen’ āsı̄t sarvebhyo ’bhyadhiko yudhi
māyāvı̄ ran.aAśaun.d.aś ca raudraś ca rajanı̄Acarah..
Kharo dhanus.i vikrānto BrahmaAdvit. piśit’Aâśanah.,
siddhaAvighnaAkarı̄ c’ âpi raudrı̄ Śūrpan.akhā tadā.
Sarve VedaAvidah. śūrāh. sarve sucaritaAvratāh.
ūs.uh. pitrā saha ratā GandhamādanaAparvate.
Tato Vaiśravan.am . tatra dadr.śur naraAvāhanam
pitrā sārdham . samāsı̄nam r.ddhyā paramayā yutam.
15 Jāt’Aāmars.ās tatas te tu tapase dhr.taAniścayāh.
Brahmān.am . tos.ayām āsur ghoren.a tapasā tadā.
Atis.t.had ekaApādena sahasram . parivatsarān
vāyuAbhaks.o daśaAgrı̄vah. pañc’Aâgnih. susamāhitah..
34
This king of kings, his vehicle a man, lived in Lanka;
he gave three demonesses as servants to his father. Then,
Bharata tiger, skilled in song and dance, they took pains to
satisfy that great-souled seer—slender-waisted Pushpótka- 5
ta, Raka and Málini, competing with each other, lord of the
people, wanting the best. Pleased, the great-souled lord gave
them gifts: sons like world-guardians, as each desired. Two
sons were born to Pushpótkata: lords of the demons, Kum-
bha·karna and ten-necked Rávana, unequalled on earth in
their strength. Málini bore one son, Vibhı́shana; Raka bore
the twins, Khara and the girl Shurpa·nakha. Now Vibhı́-
shana exceeded them all in beauty. He was most fortunate,
a protector of the Law, who delighted in ritual. But the ten- 10
necked one was the best of them all—a bull of a demon,
full of energy, virility, courage and character. Kumbha·kar-
na surpassed all with his strength in a fight; he had magical
powers, he was drunk on battle—a wild night-ranger. Kha-
ra was good with the bow, a flesh-eating brahmin-hater;
and Shurpa·nakha was a wild balk to ascetics. They were
all Veda-knowing warriors who performed their vows well.
Devoted to him, they lived with their father on Mount
Gandha·mádana.
Then they saw Vaishrávana, who has a man as his vehi-
cle, at one with stupendous prosperity, sitting there with
their father.
Indignant, they thereupon made a definite resolve to 15
practice asceticism. And so they satisfied Brahma with their
terrible austerities. The ten-necked Rávana stood on one
foot for a thousand years, eating nothing but the wind,
35
Adhah.Aśāyı̄ Kumbhakarn.o yat’Aāhāro yataAvratah..
Vibhı̄s.an.ah. śı̄rn.aAparn.am ekam abhyavahārayan
UpavāsaAratir dhı̄mān sadā japyaAparāyan.ah.
. tapa udāraAdhı̄h..
tam eva kālam ātis.t.hat tı̄vram
Kharah. Śūrpan.akhā c’ âiva tes.ām
. vai tapyatām
. tapah.
paricaryām . ca cakratur hr.s.t.aAmānasau.
. ca raks.ām
20 Pūrn.e vars.aAsahasre tu śiraś chittvā daś’Aānanah.
juhoty agnau durādhars.as, ten’ âtus.yaj jagatAprabhuh..
Tato Brahmā svayam
. gatvā tapasas tān nyavārayat
pralobhya varaAdānena sarvān eva pr.thak pr.thak.
Brahm” ôvāca
«Prı̄to ’smi vo nivartadhvam
. varān vr.n.uta putrakāh..
yad yad is.t.am r.te tv ekam amaratvam
. tath” âstu tat.
Yad yad agnau hutam . śiras te mahadAı̄psayā
. sarvam
tath” âiva tāni te dehe bhavis.yanti yathā purā.
Vairūpyam. ca na te dehe kāmaArūpaAdharas tathā
bhavis.yasi ran.e ’rı̄n.ām
. vijetā na ca sam
. śayah..»
Rāvan. a uvāca:
25 «GandharvaAdev’Aâsurato yaks.aArāks.asatas tathā
sarpaAkim
. naraAbhūtebhyo na me bhūyāt parābhavah..»
36
in the middle of five fires, completely concentrated. Kum-
bha·karna lay on the ground, limiting his food, stringent
in his vows. Vibhı́shana subsisted on just the one mangled
leaf—delighting in fasting, wise, noble-minded, focussed
on muttered recitations, he was intent at that time on the
most exacting asceticism. With happy hearts, Khara and
Shurpa·nakha served and protected them as they performed
their ascetic practices.
But after a thousand years, the ten-headed Rávana, so 20
hard to attack, struck off his head and offered it to the fire.
This pleased the lord of the universe. So Brahma himself
arrived and made them stop their asceticism, tempting them
all with individual gifts.
Brahma said:
“I am pleased with you, my little sons. Stop now, and
choose some gifts. With the single exception of immortality,
whatever you want shall be yours. If heads of yours have been
fully offered into the fire out of a desire for something great,
thanks to that desire, they shall be rejoined to your body,
as before. Your body shall not be misshapen, and you shall
assume any shape you wish. And you will conquer your
enemies in battle—be in no doubt about that.”
Rávana said:
“May gandhárvas, gods, anti-gods, yakshas, demons, ser- 25
pents, kim·naras and ghosts not defeat me.”
37
Brahm” ôvāca
«Ya ete kı̄rtitāh. sarve na tebhyo ’sti bhayam . tava
r.te manus.yād bhadram . te tathā tad vihitam
. mayā.»

Evam ukto daśaAgrı̄vas tus.t.ah. samabhavat tadā,
avamene hi durbuddhir manus.yān purus.’Aâdakah..
Kumbhakarn.am ath’ ôvāca tath” âiva prapitāAmahah.
sa vavre mahatı̄m . nidrām. tamasā grastaAcetanah..
«Tathā bhavis.yat’ ı̂ty» uktvā Vibhı̄s.an.am uvāca ha
«varam. vr.n.ı̄s.va putra tvam. prı̄to ’sm’ ı̂ti» punah. punah..
Vibhı̄s. an. a uvāca:

30 «Param’AāpadAgatasy’ âpi n’ âdharme me matir bhavet
. ca bhagavan Brahm’Aâstram
aśiks.itam . pratibhātu me.»
Brahm” ôvāca
«Yasmād rāks.asaAyonau te jātasy’ âmitraAkarśana
n’ âdharme dhı̄yate buddhir amaratvam . dadāmi te.»

Rāks.asas tu varam . labdhvā daśaAgrı̄vo viśām. pate
Laṅkāyāś cyāvayām āsa yudhi jitvā dhan’Aı̄śvaram.
Hitvā sa bhagavāl̃ Laṅkām āviśad Gandhamādanam
gandharvaAyaks.’Aânugato raks.ah.Akim . purus.aih. saha.
38
Brahma said:
“None of those you have named shall endanger you—
only a man. Honor to you! I have ordained it so.”
Markandéya said:
Addressed in this way, the ten-necked Rávana was satis-
fied. For the bad-minded man-eater despised human beings.
Then the great-grandfather addressed Kumbha·karna in a
similar way. His consciousness was enveloped in darkness—
he chose a deep sleep.
“Let it be so!” he said. To Vibhı́shana he said repeatedly:
“I am pleased, my son. Choose a gift.”
Vibhı́shana said:
“Even in the most extreme adversity, may my thought not 30
contravene the Law, and may the Brahma weapon appear
to me without the need for instruction, my lord.”
Brahma said:
“Thinner of enemies, although you were born in a de-
mon’s womb, because your mind is not engrossed in Law-
lessness, I give you immortality!”
Markandéya said:
But lord of the people, once the ten-headed demon had
obtained his gift, he beat the lord of wealth in battle and
toppled him from Lanka. The lord left Lanka and went
to Gandha·mádana, accompanied by gandhárvas, yakshas,
demons and kim·púrushas.
39
Vimānam . Pus.pakam . tasya jahār’ ākramya Rāvan.ah..
śaśāpa tam. Vaiśravan.o: «na tvām etad vahis.yati.
35 Yas tu tvām . samare hantā tam ev’ âitad vahis.yati
avamanya gurum . mām . ca ks.ipram . tvam. na bhavis.yasi.»
Vibhı̄s.an.as tu dharm’Aātmā satām . dharmam anusmaran
anvagacchan mahāArāja śriyā paramayā yutah..
Tasmai sa bhagavām . s tus.t.o bhrātā bhrātre dhan’Aēśvarah.
saināApatyam . dadau dhı̄mān yaks.aArāks.asaAsenayoh..
Rāks.asāh. purus.’Aâdāś ca piśācāś ca mahāAbalāh.
sarve sametya rājānam abhyas.iñcan daś’Aānanam.
DaśaAgrı̄vaś ca daityānām . devānām . ca bal’Aôtkat.ah.
ākramya ratnāny aharat kāmaArūpı̄ viham . Agamah..
40 Rāvayām āsa lokān yat tasmād Rāvan.a ucyate.
daśaAgrı̄vah. kāmaAbalo devānām . bhayam ādadhat.

276.1 Tato Brahma’Ars.ayah. sarve Siddhā devaArāja’Ars.ayas tathā
havyaAvāham
. purasAkr.tya Brahmān.am. śaran.am. gatāh..
Agnir uvāca:
«Yo ’sau Viśravasah. putro daśaAgrı̄vo mahāAbalah.
avadhyo varaAdānena kr.to bhagavatā purā.
Sa bādhate prajāh. sarvā viprakārair mahāAbalah.,
tato nas trātu bhagavan n’ ânyas trātā hi vidyate.»
40
Rávana attacked, and captured his aerial vehicle Púshpa-
ka. Vaishrávana cursed him: “It won’t carry you! The man 35
who shall kill you in battle is the only one it will carry.
And since you have slighted me, an elder, you shall soon
be dead!”
But supremely radiant Vibhı́shana, the soul of the Law,
remembering the Law of the good, followed Vaishrávana,
great king. Pleased, his thoughtful brother, the lordly king
of wealth, gave his brother the generalship of the yaksha
and demon armies. The man-eating demons and mighty
pisháchas all gathered together and consecrated ten-headed
Rávana as king. And bursting with strength, assuming what-
ever shape he willed, roaming the skies, the ten-necked one
attacked the daityas and the gods, and took their wealth.
He was called Rávana because he made the worlds cry 40
out.* Ten-necked and headstrong, he spread terror among
the gods.
Markandéya said:
Then the brahmin seers, the Siddhas, the gods and royal 276.1
seers, placed the oblation-bearer (Fire) in front of them, and
went to Brahma for refuge.
Fire said:
“That mighty ten-necked son of Vı́shravas cannot be
killed because, earlier, your lordship gave him a gift. That
powerhouse is subjugating all creatures through his hostile
actions. So save us, lord, we can find no other savior.”
41
Brahm” ôvāca
«Na sa dev’Aâsuraih. śakyo yuddhe jetum . vibhāvaso
vihitam . tatra yat kāryam abhitas tasya nigrahe.
5 TadAartham avatı̄rn.o ’sau manAniyogāc caturAbhujah.
Vis.n.uh. praharatām. śres.t.hah., sa tat karma karis.yati.»

PitāAmahas tatas tes.ām . sam . nidhau Śakram abravı̄t:
«sarvair devaAgan.aih. sārdham . sam . bhavadhvam . mahı̄Atale.
Vis.n.oh. sahāyān r.ks.ı̄s.u vānarı̄s.u ca sarvaśah.
janayadhvam . sutān vı̄rān kāmaArūpaAbal’Aânvitān.»
Tato bhāg’Aânubhāgena devaAgandharvaAdānavāh.
avatartum . mahı̄m. sarve mantrayām āsur añjasā.
Tes.ām
. samaks. am. gandharvı̄m . Dundubhı̄m . nāma nāmatah.
śaśāsa varado devo «gaccha devaAkāry’AârthaAsiddhaye.»
10 PitāAmahaAvacah. śrutvā gandharvı̄ Dundubhı̄ tatah.
Mantharā mānus.e loke kubjā samabhavat tadā.
ŚakraAprabhr.tayaś c’ âiva sarve te suraAsattamāh.
vānara’Arks.aAvaraAstrı̄s.u janayām āsur ātmajān.
Te ’nvavartan pitr̄.n sarve yaśasā ca balena ca
bhettāro giriAśr.ṅgān.ām. śālaAtālaAśil”Aāyudhāh.
VajraAsam . hananāh. sarve sarve c’ âughaAbalās tathā
kāmaAvı̄ryaAbalāś c’ âiva sarve yuddhaAviśāradāh.
Nāg’AâyutaAsamaAprān.ā vāyuAvegaAsamā jave
yatr’AêcchakaAnivāsāś ca ke cid atra van’Aâukasah..
42
Brahma said:
“O Fire, gods and anti-gods cannot defeat him in battle.
This is a case where what has to be done to subdue him
has been ordained. It is for that purpose that four-armed 5
Vishnu, the best assailant, has descended at my request. He
shall do the deed.”
Markandéya said:
Then, in their presence, the grandfather* said to Shakra:
“Take birth on the face of the earth with all the hosts of
the gods. On female bears and monkeys all of you must
generate heroic sons to be Vishnu’s companions, able to
assume any shape at will.” Then the gods, gandhárvas and
dánavas all determined how to descend quickly to the earth
with various fractions of themselves.
In their presence, the gift-giving god instructed a Gan-
dhárvi called Dúndubhi to set out for the successful execu-
tion of the gods’ purpose. Then, having heard the grandfa- 10
ther’s word, the Gandhárvi Dúndubhi became the hunch-
back Mánthara in the world of men. And all those fine gods,
from Shakra down, generated offspring on the foremost fe-
male monkeys and bears. They all took after their fathers in
fame and strength, splitters of mountain peaks, armed with
shala trees, palms and stones; all were as hard as diamonds,
as strong as torrents, all were deft in battle, with the power
and strength they desired. Their life-force was equal to that
of ten thousand elephants, they had the speed of the wind;
some lived where they liked, some dwelt here in the forest.
43
15 Evam . vidhāya tat sarvam . bhagavāl̃ lokaAbhāvanah.
Mantharām . bodhayām āsa yad yat kāryam . yathā yathā.
Sā tadAvacah. samājñāya tathā cakre manoAjavā
itaś c’ êtaś ca gacchantı̄ vairaAsam
. dhuks.an.e ratā.

277.1 Uktam . bhagavatā janma Rām’Aādı̄nām . pr.thak pr.thak
prasthānaAkāran.am. Brahman śrotum icchāmi kathyatām.
Katham . Dāśarathı̄ vı̄rau bhrātarau RāmaALaks.man.au
samprasthitau vane Brahma Maithilı̄ ca yaśasvinı̄?

JātaAputro Daśarathah. prı̄timān abhavan nr.pa
kriyāAratir dharmaAratah. satatam . vr.ddhaAsevitā.
Kramen.a c’ âsya te putrā vyavardhanta mah”Aâujasah.
Vedes.u sarahasyes.u dhanurAvedes.u pāragāh..
5 CaritaAbrahmacaryās te kr.taAdārāś ca pārthiva
yadā tadā Daśarathah. prı̄timān abhavat sukhı̄.
Jyes.t.ho Rāmo ’bhavat tes.ām . ramayām āsa hi prajāh.
manoAharatayā dhı̄mān pitur hr.dayaAnandanah..
Tatah. sa rājā matimān matv” ātmānam . vayo ’dhikam
mantrayām āsa sacivair dharmaAjñaiś ca purohitaih..
Abhis.ekāya Rāmasya yauvaArājyena Bhārata
prāptaAkālam. ca te sarve menire mantriAsattamāh..
Lohit’Aâks.am. mahāAbāhum . mattaAmātaṅgaAgāminam
dı̄rghaAbāhum . mah” A ôraskam. nı̄laAkuñcitaAmūrdhajam
44
With all that ordered, the lordly creator of the world 15
made clear to Mánthara what kinds of things she was to
do and in what kinds of ways. Then, understanding his
command, she acted quick as thought, going hither and
thither, intent on stoking up hostility.
Your lordship has related the birth of Rama and the others 277.1
individually. I should like, brahmin, to hear the reason for
their departure. Tell me, brahmin, how were Rama and Lá-
kshmana, the heroic sons of Dasha·ratha, banished to the
forest with the radiant princess of Mı́thila?
Markandéya said:
Dasha·ratha, delighting in ritual, devoted to the Law,
ever the servant of his elders, was pleased, my king, with
the birth of his sons. And over time these sons of his grew
very energetic; they were well versed in the Vedas and their
mysteries, and in the treatises on archery. And when, my 5
king, their period of Vedic study was complete, and they had
taken wives, Dasha·ratha was pleased and happy. The eldest
of them was called Rama, because he delighted the people;
intelligent, he gladdened his father’s heart with his charm.
Then the wise king, realizing that he was growing old,
consulted his ministers and Law-knowing priests. And all
those excellent advisers thought, Bhárata, that the time had
come to consecrate Rama as crown prince. Red-eyed, great-
armed, striding like a rutting elephant, long-armed, broad-
chested, with dark curling hair, shining in splendor, a hero, 10
not to be outdone by Shakra in battle, fully conversant
with every law, Brihas·pati’s equal in thought, his subjects
45
10 Dı̄pyamānam . śriyā vı̄ram . Śakrād anavaram . ran.e
pāragam . sarvaAdharmān.ām . Br.haspatiAsamam . matau
Sarv’AânuraktaAprakr.tim . sarvaAvidyāAviśāradam
jit’Aêndriyam amitrān.ām api dr.s.t.iAmanoAharam
Niyantāram asādhūnām . goptāram . dharmaAcārin.ām
dhr.timantam anādhr.s.yam . jetāram aparājitam
Putram . rājā Daśarathah. Kausaly”AānandaAvardhanam
sam . . śya paramām
dr . prı̄tim agacchat KuruAnandana.
Cintayam . ś ca mahāAtejā gun.ān Rāmasya vı̄ryavān
abhyabhās.ata «bhadram . te!» prı̄yamān.ah. purohitam:
15 «Adya Pus.yo niśi brahman
pun.yam . yogam upais.yati
sam . bhārāh. sam . bhriyantām . me
Rāmaś c’ ôpanimantryatām.»
Iti tad rājaAvacanam . pratiśruty’ âtha Mantharā
Kaikeyı̄m abhigamy’ êdam . kāle vacanam abravı̄t.
«Adya Kaikeyi daurbhāgyam . rājñā te khyāpitam . mahat.
āśı̄vis.as tvām. sam . kruddhaś can.d.o daśatu durbhage.
Subhagā khalu Kausalyā yasyāh. putro ’bhis.eks.yate
kuto hi tava saubhāgyam . yasyāh. putro na rājyaAbhāk?»
Sā tad vacanam ājñāya sarv’Aābharan.aAbhūs.itā
vedı̄AvilagnaAmadhy” êva bibhratı̄ rūpam uttamam
20 Vivikte patim āsādya hasant” ı̂va śuciAsmitā
pran.ayam . vyañjayant” ı̂va madhuram . vākyam abravı̄t:
«SatyaApratijña yan me tvam . kāmam ekam . nisr.s.t.avān
upākurus.va tad rājam . s tasmān mucyasva sam . kat.āt!»
46
were completely devoted to him. He was skilled in every
branch of knowledge, he was in control of his senses, even
his enemies were pleased to see him. He was a check on the
wicked, a protector of the Law-abiding, firm, unassailable, a
conqueror, unconquered—beholding such a son, adding to
Kausálya’s joy, King Dasha·ratha became very happy, delight
of the Kurus.
Dwelling on Rama’s qualities, the most lustrous and
heroic king was pleased, and addressed his priest: “Be
blessed! Tonight, brahmin, the Pushya asterism enters an 15
auspicious conjunction. Prepare my equipment, and in-
vite Rama.”
Hearing the king’s words, Mánthara went to Kaikéyi and
said this in due time: “Kaikéyi, today the king has revealed
your great misfortune! Miserable woman, may you be bitten
by a cruel and enraged venomous snake! Fortunate indeed
is Kausálya, whose son will be consecrated. Where is your
good fortune when your son has no share in the kingdom?”
Understanding what she meant, she dressed herself in all
her jewelry—her figure so wonderful, her waist as slender
as the curved center of the sacrificial altar—and approached 20
her husband in private, as though amused, smiling sweetly.
Seeming affectionate, she spoke the honied words:
“King, true to your word, grant the one wish you gave
me. Free yourself from that obligation!”
47
rāj” ôvāca
«Varam. dadāni te hanta tad gr.hān.a yad icchasi
avadhyo vadhyatām. ko ’dya? vadhyah. ko ’dya vimucyatām?
Dhanam . dadāni kasy’ âdya? hriyatām. kasya vā punah.?
brāhman.aAsvād ih’ ânyatra yat kim
. cid vittam asti me.
. rājaArājo ’smi cāturAvarn.yasya raks.itā.
Pr.thivyām
yas te ’bhilas.itah. kāmo brūhi kalyān.i mā ciram»
25 Sā tad vacanam ājñāya parigr.hya nar’Aâdhipam
ātmano balam ājñāya tata enam uvāca ha:
. yat te Rām’Aârtham upakalpitam
«Ābhis.ecanikam
Bharatas tad avāpnotu, vanam
. gacchatu Rāghavah..»
. dārun.’Aôdayam
Sa tad rājā vacah. śrutvā vipriyam
duh.kh’Aārto BharataAśres.t.ha na kim
. cid vyājahāra ha.
Tatas tath” ôktam
. pitaram . Rāmo vijñāya vı̄ryavān
. pratasthe dharm’Aātmā, rājā satyo bhavatv iti.
vanam
Tam anvagacchal laks.mı̄vān dhanus.māl̃ Laks.man.as tadā
. te Vaidehı̄ Janak’Aātmajā.
Sı̄tā ca bhāryā bhadram
30 Tato vanam
. gate Rāme rājā Daśarathas tadā
samayujyata dehasya kālaAparyāyaAdharman.ā.
Rāmam . tu gatam ājñāya rājānam
. ca tathā gatam
ānāyya Bharatam. devı̄ Kaikeyı̄ vākyam abravı̄t:
. , vanaAsthau RāmaALaks.man.au.
«Gato Daśarathah. svargam
gr.hān.a rājyam
. vipulam . nihataAkan.t.akam.»
. ks.emam
48
The King said:
“I shall give you your gift, indeed! Whatever you wish,
you shall receive. What innocent shall be executed today?
What criminal shall now be freed? To whom shall I grant
wealth today? Or from whom shall I remove it? All the
riches on earth are mine—apart from the property of the
brahmins. I am the king of kings on earth, the guardian of
the four classes. Don’t hesitate, beautiful woman, tell me:
what pleasure is your desire?”
Taking in that speech, she embraced the lord of men; 25
then, realizing her power, she said to him:
“Let Bhárata receive the consecration prepared for Rama,
and let Rághava* go to the forest.”
On hearing that disagreeable, depressing request, the king
was overcome with misery, best of Bharatas, and said noth-
ing at all. But then, understanding what his father had been
asked, heroic Rama, the soul of the Law, set out for the
forest, so that the king might be true to his word.
Then the majestic bowman Lákshmana followed him,
as did, bless her, his wife Sita, princess of Vidéha, daughter
of Jánaka. After Rama had gone to the forest, King Da- 30
sha·ratha was subject to the law of the body—the passage
of time.
So perceiving that Rama had gone and that the king had
passed away, Queen Kaikéyi sent for Bhárata and said this:
“Dasha·ratha has gone to heaven. Rama and Lákshmana
are in the forest. Seize the vast kingdom; it has been secured,
the sting has been removed!”
49
Tām uvāca sa dharm’Aātmā: «nr.śam
. sam
. bata te kr.tam
patim. hatvā kulam . c’ êdam utsādya dhanaAlubdhayā.
Ayaśah. pātayitvā me mūrdhni tvam . kulaApām
. sane
sakāmā bhava me mātar!» ity uktvā praruroda ha.
35 . viśodhy’ âtha sarvaAprakr.tiAsam
Sa cāritram . nidhau
anvayād bhrātaram . vinivartanaAlālasah..
. Rāmam
Kausalyām. ca Sumitrām . ca Kaikeyı̄m
. ca suduh.khitah.
agre prasthāpya yānaih. sa ŚatrughnaAsahito yayau.
Vasis.t.haAVāmadevābhyām
. vipraiś c’ ânyaih. sahasraśah.
pauraAjānapadaih. sārdham
. Rām’AānayanaAkāṅks.ayā.
Dadarśa Citrakūt.aAstham . sahaALaks.man.am
. sa Rāmam
tāpasānām alam
. kāram . dhanurAdharam.
. dhārayantam
Visarjitah. sa Rāmen.a pitur vacanaAkārin.ā
Nandigrāme ’karod rājyam . purasAkr.ty’ âsya pāduke.
40 Rāmas tu punar āśaṅkya pauraAjānapad’Aāgamam
praviveśa mah”Aâran.yam
. Śarabhaṅg’Aāśramam
. prati.
. sa Dan.d.ak’Aâran.yam āśritah..
Satkr.tya Śarabhaṅgam
nadı̄m. Godāvarı̄m
. ramyām āśritya nyavasat tadā.
Vasatas tasya Rāmasya tatah. Śūrpan.akhāAkr.tam
Kharen.’ āsı̄n mahad vairam . JanasthānaAnivāsinā.
Raks.”Aârtham . ca Rāghavo dharmaAvatsalah.
. tāpasānām
caturdaśaAsahasrān.i jaghāna bhuvi rāks.asān.
Dūs.an.am . c’ âiva nihatya sumahāAbalau
. ca Kharam
cakre ks.emam . punar dhı̄mān dharm’Aâran.yam
. sa Rāghavah..
50
That soul of the Law said to her: “Alas, you have done a
cruel thing! Because of your lust for wealth, you have killed
your husband and ruined this family. You have brought
down disgrace on my head, family-wrecker. I hope you’re
satisfied, mother!” So saying, he wept.
Then, before all the subjects, he cleared his conduct of 35
suspicion, and went after his brother Rama, hoping to make
him return. Sending Kausálya, Sumı́tra and Kaikéyi in front
with vehicles, he went along, most sorrowfully, with Shatru·
ghna, Vası́shtha, Vama·deva and thousands of other brah-
mins, and with townsmen and countryfolk as well, in the
hope of bringing Rama back.
He saw Rama with Lákshmana on Mount Chitra·kuta,
carrying his bow, and wearing the insignia of ascetics.
Sent away by Rama, who was honoring his father’s pledge,
he made his kingdom in Nandi·grama, placing his sandals*
in front of him. But Rama, fearing that the townsmen and 40
countryfolk would come again, entered the great forest near
to Shara·bhanga’s hermitage. After honoring Shara·bhanga,
he continued to the Dándaka forest and the beautiful Go-
dávari River, where he settled down.
Then, while Rama was living there, he fell into a great
conflict, brought about by Shurpa·nakha, with Khara, who
lived in Jana·sthana. Then Rághava,* who cared for the
Law, killed fourteen thousand demons on earth to protect
the ascetics. And by killing the exceptionally powerful Dú-
shana and Khara, the wise Rághava made the forest of the
Law secure again.
51
45 Hates.u tes.u raks.ah.su tatah. Śūrpan.akhā punah.
yayau nikr.ttaAnās”Aâus.t.hı̄ Laṅkām
. bhrātur niveśanam.
Tato Rāvan.am abhyetya rāks.ası̄ duh.khaAmūrchitā
. śus.kaArudhir”Aānanā.
papāta pādayor bhrātuh. sam
Tām
. tathā vikr.tām. dr.s.t.vā Rāvan.ah. krodhaAmūrchitah.
utpapāt’ āsanāt kruddho dantair dantān upaspr.śan.
Svān amātyān visr.jy’ âtha vivikte tām uvāca sah.:
«ken’ âsy evam . kr.tā bhadre mām acinty’ âvamanya ca?
Kah. śūlam. . . am āsādya sarvaAgātrair nis.evate?
tı̄ks n
kah. śirasy agnim ādāya viśvastah. svapate sukham?
50 Āśı̄vis.am. ghorataram. pādena spr.śat’ ı̂ha kah.?
sim. ham . kesarin.am
. kaś ca dam
. s.t.rāyām
. spr.śya tis.t.hati?»
Ity evam
. bruvatas tasya srotobhyas tejaso ’rcis.ah.
niścerur dahyato rātrau vr.ks.asy’ êva svaArandhratah..
Tasya tat sarvam ācakhyau bhaginı̄ RāmaAvikramam
KharaADūs.an.aAsam
. yuktam
. rāks.asānām
. parābhavam.
Sa niścitya tatah. kr.tyam
. svasāram upasāntvya ca
ūrdhvam ācakrame rājā vidhāya nagare vidhim.
. samatikramya KālaAparvatam eva ca
Trikūt.am
dadarśa makar’Aāvāsam
. gambhı̄r’Aôdam
. mah”Aôdadhim.
55 Tam atı̄ty’ âtha Gokarn.am abhyagacchad daś’Aānanah.
dayitam . sthānam avyagram. śūlaApān.er mah”Aātmanah..
Tatr’ âbhyagacchan Mārı̄cam. pūrv’Aâmātyam. daś’Aānanah.
purā RāmaAbhayād eva tāpasyam
. samupāśritam.
52
And when those demons had been slain, Shurpa·na- 45
kha, her nose and lips sliced, went to Lanka, the home
of her brother. Weighed down with grief, the demoness
approached Rávana and fell at her brother’s feet, her face
covered in dry blood.
Seeing her so mutilated, Rávana, blinded by rage, leaped
from his seat, incensed and grinding his teeth. Dismissing
his ministers, he asked her in private:
“Who, without remembering or regarding me, did this
to you, dear sister? Who, getting hold of a sharp spike,
uses it on all his limbs? Who lights a fire on his head, and
then relaxes and sleeps easy? Who among us pokes a terrible 50
venomous snake with his foot? Who, having touched the
tooth of the maned lion, stands still?” As he spoke, brilliant
flames shot from his pores as from a hollow tree burning
at night.
His sister told him the whole tale of Rama’s valor—the
defeat of the demons, and of Khara and Dúshana. Then the
king resolved what had to be done: he consoled his sister, set
up the rule of law in the city, and stepped up into the sky.
He stepped beyond Mount Tri·kuta and Mount Kala, and
saw the great deep ocean, where the sea monsters live. Then 55
ten-headed Rávana crossed it and went toward Go·karna,
the beloved, safe haven of the great-souled trident-bearer.*
There, ten-headed Rávana approached Marı́cha, who had
once been his minister, but had since resorted to a life of
asceticism from fear of Rama.
53
278.1 Mārı̄cas tv atha sam . bhrānto dr.s.t.vā Rāvan.am āgatam
pūjayām āsa satAkāraih. phalaAmūl’Aādibhis tatah..
Viśrāntam . c’ âinam āsı̄nam anvāsı̄nah. sa rāks.asah.
uvāca prasr.tam . vākyam . vākyaAjño vākyaAkovidam:
«Na te prakr.timān varn.ah.. kaccit ks.emam . pure tava?
kaccit prakr.tayah. sarvā bhajante tvām . yathā purā?
Kim ih’ āgamane c’ âpi kāryam . te rāks.as’Aēśvara?
kr.tam ity eva tad viddhi yady api syāt suAdus.karam.»
5 Śaśam. sa Rāvan.as tasmai tat sarvam . RāmaAces.t.itam
samāsen’ âiva kāryān.i krodh’Aâmars.aAsamanvitah..
Mārı̄cas tv abravı̄c chrutvā samāsen’ âiva Rāvan.am:
«alam . te Rāmam āsādya vı̄ryaAjño hy asmi tasya vai.
Bān.aAvegam . hi kas tasya śaktah. sod.hum . mah”Aātmanah.?
pravrajyāyām . hi me hetuh. sa eva purus.a’Ars.abhah..
VināśaAmukham etat te ken’ ākhyātam . durātmanā?»
tam uvāc’ âtha sakrodho Rāvan.ah. paribhartsayan:
«Akurvato ’smadAvacanam . syān mr.tyur api te dhruvam!»
Mārı̄caś cintayām āsa: «viśis.t.ān maran.am . varam.
10 Avaśyam . maran . e prāpte karis
. yāmy asya yan matam.»
tatas tam . pratyuvāc’ âtha Mārı̄co rāks asām
. . varam:
«Kim . te sāhyam . mayā kāryam . karis.yāmy avaśo ’pi tat.»
tam abravı̄d daśaAgrı̄vo: «gaccha Sı̄tām . pralobhaya
RatnaAśr.ṅgo mr.go bhūtvā ratnaAcitraAtanūAruhah..
dhruvam . Sı̄tā samālaks.ya tvām . Rāmam . codayis.yati.
Apakrānte ca Kākutsthe Sı̄tā vaśyā bhavis.yati.
tām ādāy’ âpanes.yāmi. tatah. sa na bhavis.yati,
BhāryāAviyogād durbuddhir. etat sāhyam . kurus.va me!»
54
Markandéya said:
So Marı́cha, when he saw Rávana arriving, was agitated, 278.1
and greeted him with offerings, such as fruit and edible
roots. Sitting next to his resting guest, the demon knew how
to talk, and he spoke eloquently to the other skilled orator:
“This is not your normal color. Is your city safe? Do all
your subjects love you as before? And what, lord of demons,
is your purpose in coming here? Whatever the difficulty,
consider it done.” Rávana, filled with frustration and anger, 5
told him all that Rama had accomplished and, summarily,
what needed to be done.
But, on hearing this, Marı́cha said tersely to Rávana:
“Give up attacking Rama—I am one who knows his power.
Who can withstand the impact of that great-souled man’s
arrows? That bull of a man is the reason I became an ascetic.
What evil soul has shown you this gateway to destruction?”
Then Rávana answered him in an angry and threatening
manner: “Refusing to do what I ask will certainly mean
death for you!”
Marı́cha thought: “It’s better to die at the hands of a su-
perior being. Since death is certain, I shall do as he wishes.” 10
So Marı́cha answered the greatest of demons: “I shall do
whatever I can to help you, albeit unwillingly.”
The ten-necked Rávana said to him: “Go and tempt Sita.
Become a deer with bejewelled antlers, its hide covered in
dazzling gems. When Sita has seen you, she will certainly
incite Rama. And when Kakútstha* has departed, Sita will
be in my power. Then, when I have captured her and carried
her away, he shall be no more, the fool, because he’s separated
from his wife. Assist me in this way!”
55
ity evam ukto Mārı̄cah. kr.tv” ôdakam ath’ ātmanah..
15 Rāvan.am . purato yāntam anvagacchat suAduh.khitah..
tatas tasy’ āśramam . gatvā Rāmasy’ âklis.t.aAkarman.ah.
Cakratus tad yathā sarvam ubhau yat pūrvaAmantritam.
Rāvan.as tu yatir bhūtvā mun.d.ah. kun.d.ı̄ triAdan.d.aAdhr.k
Mr.gaś ca bhūtvā Mārı̄cas tam . deśam upajagmatuh..
darśayām āsa Mārı̄co Vaidehı̄m . mr.gaArūpaAdhr.k.
Codayām āsa tasy’ ârthe sā Rāmam . vidhiAcoditā.
Rāmas tasyāh. priyam . kurvan dhanur ādāya satvarah.
Raks.”Aârthe Laks.man.am . nyasya prayayau mr.gaAlipsayā.
sa dhanvı̄ baddhaAtūn.ı̄rah. khad.gaAgodh’AâṅguliAtravān.
20 Anvadhāvan mr.gam . Rāmo Rudras tārāAmr.gam . yathā.
so ’ntarhitah. punas tasya darśanam . rāks.aso vrajan
Cakars.a mahad adhvānam . . Rāmas tam . bubudhe tatah..
niśāAcaram. viditvā tam. Rāghavah . pratibhānavān.
Amogham . śaram ādāya jaghāna mr.gaArūpin.am.
sa RāmaAbān.’Aâbhihatah. kr.tvā RāmaAsvaram . tadā:
«Hā Sı̄te Laks.man.’ êty!» evam . cukroś’ ārta Asvaren . a ha.
śuśrāva tasya Vaidehı̄ tatas tām . karun.ām . giram.
Sā prādravad yatah. śabdas, tām uvāc’ âtha Laks.man.ah.:
«alam . te śaṅkayā bhı̄ru ko Rāmam . praharis.yati?
25 Muhūrtād draks.yase Rāmam bhārtāram . tvam . śuciAsmite!»
ity uktvā sā prarudatı̄ paryaśaṅkata Laks.man.am.
Hatā vai strı̄Asvabhāvena śuklaAcāritraAbhūs.an.am
sā tam . parus.am ārabdhā vaktum . sādhvı̄ patiAvratā:
56
So addressed, Marı́cha performed the water offering for
himself,* and followed sorrowfully after Rávana. Arriving 15
at the hermitage belonging to Rama, the man whose actions
are unblemished, the two of them then did everything as
previously planned. So, Rávana, having become a shaven-
headed renouncer, complete with a water pot and three
staves, and Marı́cha, having turned himself into a deer, they
approached that place. Marı́cha, in the deer’s form, showed
himself to the princess of Vidéha.* Driven by precept, she
incited Rama to follow it. To do as she desired, Rama quickly
took his bow, and, installing Lákshmana as her protector,
set out to catch the deer. Like Rudra after the stellar deer,* so 20
Rama, a bowman equipped with quiver, sword, arm-guards
and finger-guards, pursued the beast.
The demon disappeared, then showed himself again.
Shifting about, he led him a long way. Then Rama rec-
ognized him. Knowing him to be a creature of the night,
quick-witted Rághava took an infallible arrow and felled
the one who had disguised himself as a deer.
Then, hit by Rama’s arrow, he put on Rama’s voice, cry-
ing, “Oh, Sita, Lákshmana!,” in a pained tone. Hearing his
heartbreaking cry, the princess of Vidéha rushed in the di-
rection of the sound. Then Lákshmana said to her: “Don’t
be afraid, timid woman. Who shall strike Rama? Shortly, 25
you shall see Rama, your husband, sweet-smiling woman!”
Spoken to in this way, she started crying: overtaken by her
woman’s nature, she suspected Lákshmana, the paragon of
pure conduct. That good, devoted wife began to abuse him:
57
«N’ âis.a kāmo bhaven mūd.ha yam . tvam . prārthayase hr.dā.
apy aham . śastram ādāya hanyām ātmānam ātmanā.
Pateyam . giriAśr.ṅgād vā viśeyam . vā hut’Aâśanam,
Rāmam . bhartāram utsr . jya na tv aham . tvām . katham . cana
Nihı̄nam upatis.t.heyam . śārdūlı̄ kros.t.ukam . yathā.»
etādr.śam . vacah . śrutvā Laks man
. . . ah priya A Rāghavah ..
30 Pidhāya karn.au sadAvr.ttah. prasthito yena Rāghavah..
sa Rāmasya padam . gr.hya prasasāra dhanurAdharah..
Avı̄laks.man.o bimb’Aos.t.ı̄m . prayayau Laks.man.as tadā.
etasminn antare raks.o Rāvan.ah. pratyadr.śyata
Abhavyo bhavyaArūpen.a bhasmacAchanna iv’ ânalah.
yatiAves.aApraticchanno jihı̄rs.us tām aninditām.
Sā tam ālaks.ya sam . prāptam . dharmaAjñā Janak’AātmaAjā
nimantrayām āsa tadā phalaAmūl’Aâśan’Aādibhih..
Avamanya tatah. sarvam . svaArūpam . pratipadyata
sāntvayām āsa Vaidehı̄m iti rāks.asaApum . gavah.:
35 «Sı̄te rāks.asaArājo ’ham . Rāvan . o nāma viśrutah ..
mama Laṅkā purı̄ nāmnā ramyā pāre mah”Aôdadheh..
Tatra tvam . naraAnārı̄s.u śobhis.yasi mayā saha
bhāryā me bhava suśron.i! tāpasam . tyaja Rāghavam!»
EvamAādı̄ni vākyāni śrutvā tasy’ âtha Jānakı̄
pidhāya karn.au suśron.ı̄ «m” âivam ity» abravı̄d vacah.:
«Prapated dyauh. saAnaks.atrā pr.thivı̄ śakalı̄Abhavet
śaityam agnir iyān n’ âham . tyajeyam . RaghuAnandanam.
Katham . hi bhinnaAkarat.am . padminam . vanaAgocaram
upasthāya mahāAnāgam . karen uh
. . sūkaram . spr.śet?
58
“This desire locked in your heart cannot happen, fool! I
would rather take a sword and kill myself, I would rather
throw myself from a mountain peak, or walk into the fire,
than ever give up my husband, Rama, and attend on you,
low man, like a tigress on a jackal.” Hearing this speech,
Lákshmana, who was devoted to Rághava,* shut his ears, 30
and set out, the virtuous man, as Rághava had; in Rama’s
footsteps, he ran with his bow in hand.
So Lákshmana went, without glancing at the woman
whose lips were like the bimba fruit. At the same time, the
demon Rávana appeared—the impious in a pious form,
hidden beneath an ascetic’s apparel, like a fire covered in
ashes, hoping to abduct that blameless woman. Seeing him
arrive, Jánaka’s Law-knowing daughter invited him to a
meal of roots and fruits, and other things.
But despising all that, the bullish demon reverted to his
own form, and made up to the princess of Vidéha: “Sita, I 35
am the famed king of the demons, Rávana. My delightful
city, called Lanka, is on the far shore of the great ocean.
There, among the most beautiful men and women, you
shall shine alongside me. Be my wife, fair-hipped woman!
Abandon Rághava the ascetic!”
Hearing these and similar words from him, fair-hipped
Jánaki shut her ears, and said: “Don’t say such a thing!
May the sky and the stars fall down, the earth shatter to
pieces, may fire burn cold—I would not abandon the de-
light of Raghu.* For having attended on the great, forest-
ranging, mottled, split-templed bull elephant, how can the
elephant cow touch a pig? How I wonder, could any woman 40
59
40 Katham . pı̄tvā ca madhuAmādhavı̄m
. hi pı̄tvā mādhvı̄kam
lobham . sauvı̄rake kuryān nārı̄ kā cid? iti smare.*»
Iti sā tam
. samābhās.ya praviveś’ āśramam . tatah.
krodhāt prasphuramān.’ âus.t.ı̄ vighunvānā karau muhuh..
Tām abhidrutya suśron.ı̄m . Rāvan.ah. pratyas.edhayat,
bhartsayitvā tu rūks.en.a svaren.a gataAcetanām
MūrdhaAjes.u nijagrāha ūrdhvam ācakrame tatah..
. dadarśa tadā gr.dhro Jat.āyur giriAgocarah.
tām
rudatı̄m . «Rāma Rām’ êti» hriyamān.ām . tapasvinı̄m.
279.1 Sakhā Daśarathasy’ āsı̄j Jat.āyur Arun.’AātmaAjah.
gr.dhraArājo mahāAvı̄rah. Sam . pātir yasya sodarah..
Sa dadarśa tadā Sı̄tām . Rāvan . ’ âṅkaAgatām. snus.ām
saAkrodho ’bhyadravat paks.ı̄ Rāvan.am . rāks. as’Aēśvaram.
Ath’ âinam abravı̄d gr.dhro: «muñca muñcasva Maithilı̄m!
dhriyamān.e mayi katham . haris.yasi niśāAcara?
Na hi me moks.yase jı̄van yadi n’ ôtsr.jase vadhūm!»
uktv” âivam . rāks.as’Aêndram . tam . cakarta nakharair bhr.śam.
5 Paks.aAtun.d.aAprahāraiś ca śataśo jarjarı̄Akr.tah.
caks.āra rudhiram . bhūri girih. prasravan.air iva.
Sa vadhyamāno gr.dhren.a RāmaApriyaAhit’Aâis.in.ā
khad.gam ādāya ciccheda bhujau tasya patatrin.ah..
Nihatya gr.dhraArājam . sa chinn’AâbhraAśikhar’Aôpamam
ūrdhvam ācakrame Sı̄tām . gr.hı̄tv” âṅkena rāks.asah..
Yatra yatra tu Vaidehı̄ paśyaty āśramaAman.d.alam
saro vā sarito v” âpi tatra muñcati bhūs.an.am.
Sā dadarśa giriAprasthe pañca vānaraApum . gavān
tatra vāso mahad divyam utsasarja manasvinı̄.
60
have a desire for sour jujube juice after drinking mead and
sweet liquor?”
With these words she entered the hermitage, her lip trem-
bling in anger, her arms flapping with emotion. Rávana ran
after the fair-hipped woman and blocked her way. And hav-
ing threatened her in a harsh voice, he grasped her, uncon-
scious, by the hair, and ascended. Then Jatáyu, the vulture
that roams the mountains, saw that female ascetic being
carried away, crying, “Rama, Rama!”
Markandéya said:
The king of vultures, the great hero Jatáyu, son of Áruna, 279.1
brother of Sampáti, was a friend of Dasha·ratha. Seeing his
daughter-in-law at Rávana’s side, the bird angrily rushed at
Rávana, lord of demons. Then the vulture said to him: “Let
go! Release the princess of Mı́thila! While I live, how shall
you abduct her, night stalker? For I won’t release you alive,
unless you let go of my daughter-in-law!”
So addressing the demon-king, he slashed at him vi-
ciously with his talons. Torn a hundred times by hits from 5
his wings and beak, he shed plentiful blood like a mountain
covered in torrents. Hit by the vulture, who was trying to
help those to whom Rama was dear, he took his sword and
cut off the bird’s wings. Having stricken the vulture king,
who was like a mountain peak with tattered clouds, the
demon took Sita on his hip and went upward.
Now wherever the princess of Vidéha saw a ring of her-
mitages, a lake or a river, she let fall an ornament. On a
tabletop mountain she saw five bullish monkeys. There
the clever woman let fall her great celestial garment. Lifted 10
61
10 Tat tes.ām. vānar’Aêndrān.ām . papāta pavan’Aôddhatam
madhye supı̄tam . pañcānām . vidyun megh’Aântare yathā.
Aciren.’ âticakrāma kheAcarah. khe carann iva.
dadarś’ âtha purı̄m . ramyām . bahuAdvārām . manoAramām .
PrākāraAvapraAsam . bādhām . nirmitām . Viśvakarman.ā,
praviveśa purı̄m . Laṅkām . saASı̄to rāks.as’Aēśvarah..
Evam . .hr tāyām. Vaidehyām . Rāmo hatvā mahāAmr.gam
nivr.tto dadr.śe dhı̄mān bhrātaram . Laks.man.am . tadā.
«Katham utsr.jya Vaidehı̄m . vane rāks.asaAsevite?»
ity tam. bhrātaram . . . . «prāpto ’s’» ı̂ti vyagarhayat.
dr s t vā
15 Mr.gaArūpaAdharen.’ âtha raks.asā so ’pakars.an.am
bhrātur āgamanam . c’ âiva cintayan paryatapyata.
Garhayann eva Rāmas tu tvaritas tam . samāsadat:
«api jı̄vati Vaidehı̄? n’ êti* paśyāmi Laks.man.a.»
Tasya tat sarvam ācakhyau Sı̄tāyā Laks.man.o vacah.
yad uktavaty asadr.śam . Vaidehı̄ paścimam . vacah..
Dahyamānena tu hr.dā Rāmo ’bhyapatad āśramam.
sa dadarśa tadā gr.dhram . nihatam . parvat’Aôpamam.
Rāks.asam . śaṅkamānas tu vikr.s.ya balavad dhanuh.
abhyadhāvata Kākutsthas tatas tam . sahaLaks.man.ah..
20 Sa tāv uvāca tejasvı̄ sahitau RāmaALaks.man.au:
«gr.dhraArājo ’smi bhadram . vām . sakhā Daśarathasya vai.»
Tasya tad vacanam . śrutvā sam . gr.hya dhanus.ı̄ śubhe:
«ko ’yam . pitaram asmākam . nāmn” āh’ êty?» ūcatuś ca tau.
Tato dadr.śatus tau tam . chinna Apaks.aAdvayam . khagam .,
tayoh. śaśam. sa gr.dhras tu Sı̄t”Aârthe Rāvan.ād vadham.
Apr.cchad Rāghavo gr.dhram . : «Rāvan.ah. kām . diśam
. gatah.?»
tasya gr.dhrah. śirah.Akampair ācacaks.e mamāra ca.
62
by the wind, that bright yellow cloth fell among the five
monkey-lords, like lightning among clouds. Like a bird in
the sky, he* quickly went a long way. Then he saw his beau-
tiful, pleasant city with its many gates; The demon-lord,
together with Sita, entered the city of Lanka, bounded by
ramparts and walls, the work of Vishva·karman.
While the Vidéha princess was being abducted in this
way, wise Rama, who had killed the great deer, turned back
and saw Lákshmana. Seeing his brother, he rebuked him:
“Why have you come here, leaving the princess of Vidéha
in a forest haunted by demons?” Then, thinking of how he 15
had been drawn away by a demon in the form of a deer,
and of his brother’s arrival, he was consumed with worry.
Reproaching him, Rama hurried up to him: “Is the Vi-
déha princess still alive? I don’t see her, Lákshmana.” Láksh-
mana reported all Sita’s words to him—the final unbalanced
words the Vidéha princess had spoken. With a burning heart
Rama rushed to the hermitage. So he saw the fallen vulture,
looking like a mountain. Suspecting a demon, Kakútstha,
his powerful bow drawn, ran with Lákshmana toward it.
The lustrous bird addressed Rama and Lákshmana: “I am 20
king of the vultures, bless you—a friend of Dasha·ratha.”
Hearing this, they relaxed their bright bows and said: “Who
is this who calls our father by name?” Then they saw that
bird with both his wings cut off, and the vulture told them
how, for Sita’s sake, he had been stricken by Rávana. Rágha-
va asked the vulture: “Which direction did Rávana go in?”
With head movements the vulture told them, and died.
63
Daks.in.ām iti Kākutstho viditv” âsya tad iṅgitam
satAkāram . lambhayām āsa sakhāyam . pūjayan pituh..
25 Tato dr.s.t.v” āśramaApadam . vyapaviddhaAbr.sı̄Amat.am
vidhvastaAkalaśam . śūnyam . gomāyuAśataAsam . kulam
Duh.khaAśokaAsamāvis.t.au Vaidehı̄Aharan.’Aârditau
jagmatur Dan.d.ak’Aāran.yam . daks.in.ena param . tapau.
Vane mahati tasmim . s tu Rāmah. Saumitrin.ā saha
dadarśa mr.gaAyūthāni dravamān.āni sarvaśah.,
Śabdam . ca ghoram . sattvānām . dāv’Aâgner iva vardhatah..
apaśyetām . muhūrtāc ca Kabandham . ghoraAdarśanam
MeghaAparvataAsam . kāśam . śālaAskandham . mahāAbhujam
uroAgataAviśāl’Aâks.am . mah” A ôdara Amahā Amukham.
30 Yadr.cchay” âtha tad raks.ah. kare jagrāha Laks.man.am
vis.ādam agamat sadyah. Saumitrir atha Bhārata.
Sa Rāmam abhisam . preks.ya kr.s.yate yena tanAmukham
vis.an.n.aś c’ âbravı̄d Rāmam . : «paśy’ âvasthām imām . mama.
Haran.am . c’ âiva Vaidehyā mama c’ âyam upaplavah .
rājyaAbhram . śaś ca bhavatas tātasya maran.am . tathā.
N’ âham . tvām . saha Vaidehyā sametam . KosalāAgatam
draks.yāmi pr.thivı̄Arājye pitr.ApaitāAmahe sthitam.
Draks.yanty āryasya dhanyā ye kuśaAlājaAśamı̄Alavaih.
abhis.iktasya vadanam . somam . śāntaAghanam . yathā.»
35 Evam . bahuAvidham . dhı̄mān vilalāpa sa Laks.man.ah..
tam uvāc’ âtha Kākutsthah. sam . bhrames.v apy asam . bhramah.:
«Mā vis.ı̄da naraAvyāghra! n’ âis.a kaś cin mayi sthite.
chindhy asya daks.in.am . bāhum . chinnah. savyo mayā bhujah.!»
64
Kakútstha, understanding his gesture to point to the
south, accorded him reverence, honoring his father’s friend.
Seeing the site of the empty hermitage, where seats had been 25
thrown about, and jars smashed, thronging with hundreds
of jackals, the incinerators of their foes, overcome by grief
and sorrow, tormented by the Vidéha princess’s abduction,
took the southern path through the Dándaka forest. But in
that great forest Rama and Sumı́tra’s son Lákshmana saw
herds of deer running in all directions, and heard the terri-
ble sound of the creatures, like a spreading forest fire. And
shortly they saw the loathsome looking kabándha, who ap-
peared like a mountain of clouds, broad-shouldered as a
shala tree, mighty-armed, with huge eyes in his chest, and
a great mouth in his great belly.
Suddenly that demon grasped Lákshmana in his hand, 30
and, instantly, Sumı́tra’s son was filled with despair, O Bhá-
rata. As he was drawn toward his mouth, he looked at Rama
and said, despairingly: “See my plight—the Vidéha princess
abducted, my current calamity, your fall from the kingdom,
and our father’s death. I shall not see you reunited with
the Vidéha princess, or returned to Kósala and established
again in the kingdom of your fathers and grandfathers on
earth. Fortunate are they who shall see your lordship’s face
consecrated with grass, parched rice and shami logs, like the
moon when its clouds have been dispelled.”
Such was the manifold lament of Lákshmana the wise. 35
Then, unmoved among the confusion, Kakútstha said to
him: “Tigerish man, don’t despair! While I am here, he is
nothing. Cut off his right arm*—I have severed his left!”
With these words, Rama lopped off his arm, sliced with
65
Ity evam . vadatā tasya bhujo Rāmen.a pātitah.
khad.gena bhr.śaAtı̄ks.n.ena nikr.ttas tilaAkān.d.avat.
Tato ’sya daks.in.am . bāhum . khad.gen’ ājaghnivān balı̄
saumitrir api sam . preks.ya bhrātaram . Rāghavam . sthitam.
Punar jaghāna pārśve vai tad raks.o Laks.man.o bhr.śam.
gatāsur apatad bhūmau Kabandhah. sumahām . s tatah..
40 Tasya dehād vinih.sr.tya purus.o divyaAdarśanah.
dadr.śe divam āsthāya divi sūrya iva jvalan.
Papraccha Rāmas tam . vāgmı̄: «kas tvam . ? prabrūhi pr.cchatah.
kāmayā kim idam . citram? āścaryam . pratibhāti me!»
Tasy’ ācacaks.e: «gandharvo Viśvāvasur aham . nr.pa
prāpto brahm’Aânuśāpena yonim . rāks.asaAsevitām.
Rāvan.ena hr.tā Sı̄tā rājñā Laṅk”Aâdhivāsinā.
Sugrı̄vam abhigacchasva sa te sāhyam . karis.yati.
Es.ā Pampā śivaAjalā ham . sa A kāran . . Aāyutā
d av’
R.s.yamūkasya śailasya sam . nikars . e tat.ākinı̄.
45 Vasate tatra Sugrı̄vaś caturbhih. sacivaih. saha
bhrātā vānaraArājasya Vālino hemaAmālinah..
Tena tvam . saha sam . gamya duh.khaAmūlam . nivedaya,
samānaAśı̄lo bhavatah. sāhāyyam . sa karis . yati.
Etāvac chakyam asmābhir vaktum . : dras.t.āsi Jānakı̄m.
dhruvam . vānaraArājasya vidito Rāvan.’Aālayah..»
Ity uktv” ântarhito divyah. purus.ah. sa mahāAprabhah.
vismayam . jagmatuś c’ ôbhau pravı̄rau RāmaALaks.man.au.
280.1 Tato ’vidūre nalinı̄m . prabhūtaAkamal’Aôtpalām
Sı̄tāAharan.aAduh.kh’Aārtah. Pampām. Rāmah. samāsadat.
Mārutena suśı̄tena sukhen’ âmr.taAgandhinā
sevyamāno vane tasmiñ jagāma manasā priyām.
66
his super-sharp sword, like a sesame stalk. Then Sumı́t-
ra’s powerful son, seeing his brother Rághava holding fast,
struck off his right arm with his sword. Again Lákshmana
struck the demon powerfully on the side. Then the gigantic
Kabándha fell lifeless to the ground. From his body there 40
emerged a godlike person; it was seen to mount into the
sky, blazing like a sun in the heavens.
Eloquently, Rama asked him: “Who are you? Answer
me, I need to know. What is this strange event? To me, it’s
a wonder!”
He told him: “King, I am the gandhárva Vishva·vasu.
Through a brahmin curse I was born in a womb which
was serviced by a demon. Sita was abducted by Rávana,
the king who lives in Lanka. Go to Sugrı́va—he will help
you. Here near Mount Rishya·muka there are the beneficent
waters of Lake Pampa, full of geese and ducks. Sugrı́va, the 45
brother of the golden-garlanded monkey-king Valin, lives
there with four counsellors. Go to him, and tell him the
root of your sorrow. His case is similar to yours—he will
help you. We can tell you this much: you will see Jánaka’s
daughter. The monkey-king definitely knows where Rávana
lives.” With these words, the super-radiant, godlike person
disappeared, to the astonishment of the the two heroes,
Rama and Lákshmana.
Markandéya said:
Then Rama, full of grief at the abduction of Sita, reached 280.1
nearby Lake Pampa, covered in red and blue lotuses. Escor-
ted through that forest by a gentle cooling wind, fragrant
with the elixir of immortality, his thoughts turned to his
67
Vilalāpa sa rāj’Aêndras tatra kāntām anusmaran
kāmaAbān.’Aâbhisam . taptah.. Saumitris tam ath’ âbravı̄t:
«Na tvām evam . Avidho bhāvah. spras.t.um arhati mānaAda
ātmavantam iva vyādhih. purus.am . vr.ddhaAśı̄linam.
5 Pravr.ttir upalabdhā te Vaidehyā Rāvan.asya ca,
tām
. tvam . purus.aAkāren.a buddhyā c’ âiv’ ôpapādaya.
Abhigacchāva Sugrı̄vam . śailaAstham . hariApum . gavam
mayi śis.ye ca bhr.tye ca sahāye ca samāśvasa.»
Evam . bahuAvidhair vākyair Laks.man.ena sa Rāghavah.
uktah. prakr.tim āpede kārye c’ ânantaro ’bhavat.
Nis.evya vāri Pampāyās tarpayitvā pitr̄.n api
pratasthatur ubhau vı̄rau bhrātarau RāmaALaks.man.au.
Tāv R.s.yamūkam abhyetya bahuAmūlaAphalaAdrumam
giryAagre vānarān pañca vı̄rau dadr.śatus tadā.
10 Sugrı̄vah. pres.ayām āsa sacivam . vānaram . tayoh.
buddhimantam . Hanūmantam . himavantam iva sthitam.
Tena sam . bhās
. ya pūrvam . tau Sugrı̄vam abhijagmatuh.
sakhyam . vānaraArājena cakre Rāmas tadā nr.pa.
Tad vāso darśayām āsus tasya kārye nivedite
vānarān.ām . tu yat Sı̄tā hriyamān.ā vyapāsr.jat.
Tat pratyayaAkaram . labdhvā Sugrı̄vam . plavaAg’Aâdhipam
pr.thivyām . vānar’Aāiśvarye svayam . Rāmo ’bhyas.ecayat.
Pratijajñe ca Kākutsthah. samare Vālino vadham
Sugrı̄vaś c’ âpi Vaidehyāh. punar ānayanam . nr.pa.
15 Ity uktvā samayam . kr.tvā viśvāsya ca parasAparam
abhyetya sarve Kis.kindhām . tasthur yuddh’Aâbhikāṅks.in.ah..
68
beloved. And there, remembering his beloved, the lord of
kings lamented, scorched by love’s arrow. Then Sumı́tra’s
son said to him:
“Honor-giver, this kind of feeling can no more touch you
than a disease a self-possessed man whose habits are healthy.
You’ve been given news of the Vidéha princess and Rávana. 5
Use human effort and intelligence to rescue her. Let’s go to
Sugrı́va, the bullish monkey on the mountain. You can be
confident in me, your pupil, servant and companion.”
Addressed in this way, with many kinds of words, by Lák-
shmana, Rághava became himself again, and concentrated
on what had to be done. They worshipped the Pampa’s
water, and also made the water offering to their ancestors;
then the two heroic brothers, Rama and Lákshmana, set
out. They arrived at Rishya·muka, full of roots, fruit and
trees; then the heroes saw five monkeys on the mountaintop.
Sugrı́va sent them his monkey counsellor, wise Hanúmat, 10
steady as the Himálayas. Speaking with him first, they then
approached Sugrı́va. So, my lord, Rama made friends with
the monkey-king.
When he had told them what he had to do, they showed
him the garment that Sita had dropped on the monkeys
while she was being abducted. Receiving that proof from
Sugrı́va, the monkey-lord, Rama himself consecrated him to
lordhip of earthly monkeys. And Kakútstha promised to kill
Valin in battle, and Sugrı́va to recover the Vidéha princess,
my king. So saying, they made an agreement, encouraged 15
one another, and all went to Kishkı́ndha, where they waited,
eager for battle.
69
Sugrı̄vah. prāpya Kis.kindhām . nanād’ âughaAnibhaAsvanah.
n’ âsya tan mamr.s.e Vālı̄. Tārā tam
. pratyas.edhayat:
«Yathā nadati Sugrı̄vo balavān es.a vānarah.
manye c’ āśrayavān prāpto. na tvam
. nis.krāntum arhasi!»
HemaAmālı̄ tato Vālı̄ Tārām
. tār’Aâdhip’Aānanām
provāca vacanam . vānaraApatih. patih.:
. vāgmı̄ tām
«SarvaAbhūtaArutaAjñā tvam
. paśya! buddhyā samanvitā
kena c’ āśrayavān prāpto mam’ âis.a bhrātr.Agandhikah.?»
20 . tu Tārā tār’AâdhipaAprabhā
Cintayitvā muhūrtam
. kap’Aı̄śvara!
patim ity abravı̄t prājñā: «śr.n.u sarvam
Hr.taAdāro mahāAsattvo Rāmo Daśarath’Aātmajah.
tuly’AâriAmitratām
. prāptah. Sugrı̄ven.a dhanurAdharah..
Bhrātā c’ âsya mahāAbāhuh. Saumitrir aparājitah.
Laks.man.o nāma medhāvı̄ sthitah. kāry’AārthaAsiddhaye.
Maindaś ca Dvividaś c’ âpi Hanūmām . ś c’ ânil’Aātmajah.
Jāmbavān r.ks.aArājaś ca Sugrı̄vaAsacivāh. sthitāh..
Sarva ete mah”Aātmāno buddhimanto mahāAbalāh.
. tava vināśāya RāmaAvı̄ryaAbal’Aāśrayāt.»
alam
25 Tasyās tad āks.ipya vaco hitam uktam . kap’Aı̄śvarah.
paryaśaṅkata tām ı̄rs.uh. Sugrı̄vaAgataAmānasām.
. parus.am uktvā sa nirjagāma guhāAmukhāt
Tārām
sthitam. Mālyavato ’bhyāśe Sugrı̄vam. so ’bhyabhās.ata:
. mayā pūrve nirjito jı̄vitaApriyah.
«Asakr.t tvam
mukto jñātir iti jñātvā. kā tvarā maran.e punah.?»
70
Reaching Kishkı́ndha, Sugrı́va roared with a noise like
a flood. Coming from him, Valin could not tolerate it.
Tará stopped him: “According to his roaring, Sugrı́va is
a powerful monkey, and I think he’s arrived with support.
Don’t go out!”
Then her husband, the eloquent, golden-garlanded Va-
lin, the monkey-lord, made this speech to Tará, whose face
was as beautiful as the moon: “You know the sound that
every creature makes; you have intelligence. Look! With
whose support has this seeming brother of mine turned up?”
Having thought for a moment, intelligent Tará, who 20
shone like the moon, said to her husband: “Listen to all
this, monkey-lord! The great being Rama, Dasha·ratha’s
son, a great bowman, whose wife has been abducted, has
contracted an alliance with Sugrı́va in which they share
the same friends and foes. And his brother, the mighty-
armed, unconquered and intelligent son of Sumı́tra, known
as Lákshmana, stands ready to succeed in attaining the goal.
And Sugrı́va’s counsellors, Mainda, Dvi·vida, Hanúmat, the
son of the Wind, and the bear-king Jámbavat stand ready.
Great-souled, intelligent, super-strong—by depending on
Rama’s power and might, all these are sufficient to destroy
you.” Ignoring her speech, which had been uttered to help 25
him, the monkey-lord jealously suspected her of thinking
of Sugrı́va.
Speaking harshly to Tará, he came out from the mouth
of the cave, and said to Sugrı́va, who was standing near to
Mount Mályavat: “I have defeated you many times before—
you who are as dear as life to me—and released you know-
71
Ity uktah. prāha Sugrı̄vo bhrātaram . hetumad vacah.
prāptaAkālam amitraAghno Rāmam . sam . bodhayann iva:
«Hr.taArājyasya me rājan hr.taAdārasya ca tvayā
kim . me jı̄vitaAsāmarthyam? iti viddhi samāgatam.»
30 Evam uktvā bahuAvidham . tatas tau sam . nipetatuh.
samare VāliASugrı̄vau śālaAtālaAśil”Aāyudhau.
Ubhau jaghnatur anyonyam ubhau bhūmau nipetatuh.
ubhau vavalgatuś citram . mus.t.ibhiś ca nijaghnatuh..
Ubhau rudhiraAsam . siktau nakhaAdantaApariks.atau
śuśubhāte tadā vı̄rau pus.pitāv iva kim . śukau.
Na viśes.as tayor yuddhe tadā kaś cana dr.śyate.
Sugrı̄vasya tadā mālām . Hanūmān kan.t.ha āsajat.
Sa mālayā tadā vı̄rah. śuśubhe kan.t.haAsaktayā
śrı̄mān iva mahāAśailo Malayo meghaAmālayā.
35 Kr.taAcihnam . tu Sugrı̄vam . Rāmo dr.s.t.vā mahāAdhanuh.
vicakars.a dhanuh. śres.t.ham . Vālim uddiśya laks.yavat.
Visphāras tasya dhanus.o yantrasy’ êva tadā babhau,
vitatrāsa tadā Vālı̄ śaren.’ âbhihat’ ôrasi.
Sa bhinnaAhr.dayo Vālı̄ vaktrāc chon.itam udvaman
dadarś’ âvasthitam . Rāmam tatah. Saumitrin.ā saha.
Garhayitvā sa Kākutstham . papāta bhuvi mūrchitah..
Tārā dadarśa tam . bhūmau tārāApatim iva cyutam.*
Hate Vālini Sugrı̄vah. Kis.kindhām . pratyapadyata
tām . ca tārā A patiA mukhı̄m . Tārām
. nipatit’ Aēśvarām.
40 Rāmas tu caturo māsān pr.s.t.he Mālyavatah. śubhe
nivāsam akarod dhı̄mān Sugrı̄ven.’ âbhyupasthitah..
72
ing you to be a relative. Who are you to hurry toward
death again?”
Addressed in this way, Sugrı́va the enemy-killer spoke a
tendentious speech to his brother, as though alerting Ra-
ma that the time had come: “King, I have had my kingdom
usurped and my wife abducted by you. What is the meaning
of my life? Know that this is what I’ve come to.”
After uttering many things of this kind, Valin and Su- 30
grı́va fell on each other in battle, using shala and palm
trees, and stones as weapons. They struck one another, fell
on the ground together, executed extraordinary leaps and
pummelled each other with their fists. Sprayed with blood,
wounded by claws and teeth, the heroes then shone like
kı́mshuka blossoms: there was no visible difference between
them in battle.
Then Hanúmat placed a garland on Sugrı́va’s neck. And
the hero with the garland around his neck shone like the
radiant great Mount Málaya, garlanded with clouds. And 35
when Rama saw that Sugrı́va had been marked out, the great
bowman drew his best bow, making Valin his target. The
bow vibrated like an engine. Then Valin shook, struck in the
chest by the arrow. Valin, hit in the heart, vomiting blood
from his mouth, saw Rama standing there with Sumı́tra’s
son. Reviling Kakútstha, he fell on the ground, unconscious.
Tará saw him lying on the earth like a fallen moon.
With Valin slain, Sugrı́va returned to Kishkı́ndha and
to moon-faced Tará, whose lord had fallen. But wise Rama 40
made his dwelling on the shining peak of Mount Mályavata
for four months, attended on by Sugrı́va.
73
Rāvan.o ’pi purı̄m . gatvā Laṅkām . kāmaAbalāt kr.tah.
Sı̄tām. niveśayām āsa bhavane Nandan’Aôpame
AśokaAvanik”Aâbhyāśe tāpas’AāśramaAsam . nibhe.
bhartr.Asmaran.aAtanvAaṅgı̄ tāpası̄Aves.aAdhārin.ı̄
UpavāsaAtapah.Aśı̄lā tatr’Aāsā pr.thul’Aēks.an.ā,
uvāsa duh.khaAvasatı̄m . phalaAmūlaAkr.t’Aâśanā.
Dideśa rāks.ası̄s tatra raks.an.e rāks.as’Aâdhipah.
prās’AâsiAśūlaAparaśuAmudgar’AâlātaAdhārin.ı̄h.
45 DvyAaks.ı̄m . tryAaks.ı̄m. lalāt.’Aâks.ı̄m . dı̄rghaAjihvām ajihvikām
triAstanı̄m ekaApādām . ca tri Ajat . ekaAlocanām.
ām
Etāś c’ ânyāś ca dı̄pt’Aâks.yah. karabh’Aôtkat.aAmūrdhaAjāh.
parivāry’ āsate Sı̄tām . divāArātram atandritāh..
Tās tu tām āyat’Aâpāṅgı̄m . piśācyo dārun.aAsvarāh.
tarjayanti sadā raudrāh. parus.aAvyañjanaAsvarāh.:
«Khādāma pāt.ayām’ âinām . tilaśah. pravibhajya tām
y” êyam . bhartāram asmākam avamany’ êha jı̄vati!»
Ity evam . paribhartsantı̄s trāsyamānā punah. punah.
bhartr.AśokaAsamāvis.t.ā nih.śvasy’ êdam uvāca tāh.:
50 «Āryāh. khādata mām . śı̄ghram . ! na me lobho ’sti jı̄vite
vinā tam . pun.d.arı̄k’Aâks.am . nı̄laAkuñcitaAmūrdhajam.
Apy ev’ âham . nirāhārā jı̄vita ApriyaAvarjitā
śos.ayis.yāmi gātrān.i vyālı̄ tālaAgatā yathā.
Na tv anyam abhigaccheyam . pumām . sam. Rāghavād r.te
iti jānı̄ta satyam . me kriyatām . yad anantaram!»
Tasyās tad vacanam . śrutvā rāks.asyas tāh. kharaAsvanāh.
ākhyātum . rāks.as’Aêndrāya jagmus tat sarvam āditah..*
74
Now, under the sway of the force of his lust, Rávana
had gone to his city Lanka. He installed Sita in his Nán-
dana-like abode,* near an ashóka* grove that looked like
an ascetic’s hermitage. Her limbs thin from remembering
her husband, wearing the dress of an ascetic, the wide-eyed
woman’s practice was austerity and fasting. There she spent
miserable nights on a diet of fruit and edible roots.
There too the demon-king assigned female demons to
guard her, bearing spears, swords, spikes, axes and flaming
brands. Some were two-eyed, some three-eyed; some had 45
an eye in their forehead; some had long tongues, some were
tongueless; some had three breasts, some a single foot; some
had their hair in three braids above a solitary eye. These,
and others, with blazing eyes and hair as thick as an ele-
phant’s trunk, sat around Sita day and night, without tiring.
These horrible-sounding, terrible demonesses continuously
threatened the long-eyed woman, rasping out their conso-
nants: “Let’s eat her! Let’s tear her into seed-sized bits—this
woman who lives here despising our lord!”
Terrified ever anew, sighing with grief for her husband,
she said this to those threatening her so: “Noble ladies, eat 50
me quickly! Without that lotus-eyed man with the dark
curling hair, I have no wish to live. Indeed, without food,
separated from him who is as dear as life to me, I shall dry
out my limbs like a snake in a palm tree. Besides Rághava I
would never go to any man. Know that this is the truth—
you can do what you like to me!” When they had heard her
speech, those harsh-voiced demonesses went to report it all
from the beginning to the demon-lord.
75
Gatāsu tāsu sarvāsu Trijat.ā nāma rāks.ası̄
. dharmaAjñā priyaAvādinı̄.
sāntvayām āsa Vaidehı̄m
55 «Sı̄te vaks.yāmi te kim
. cid, viśvāsam
. kuru me sakhi.
bhayam
. tam. tyaja vām’Aōru śr.n.u c’ êdam
. vaco mama.
Avindhyo nāma medhāvı̄ vr.ddho rāks.asaApum . gavah.
sa Rāmasya hit’Aânves.ı̄ tvadAarthe hi sa m” âvadat:
‹Sı̄tā madAvacanād vācyā samāśvāsya prasādya ca:
«bhartā te kuśalı̄ Rāmo Laks.man.’ ânugato balı̄
Sakhyam . vānaraArājena śakraApratimaAtejasā
kr.tavān Rāghavah. śrı̄mām. s tvadAarthe ca samudyatah..
. bhı̄ru Rāvan.āl lokaAgarhitāt
Mā ca te ’stu bhayam
NalakūbaraAśāpena raks.itā hy asy nandini.
60 Śapto hy es.a purā pāpo vadhūm
. Rambhām
. parāmr.śan
. nārı̄m upaitum ajit’Aêndriyah..
na śaknoty avaśām
Ks.ipram es.yati te bhartā Sugrı̄ven.’ âbhiraks.itah.
SaumitriAsahito dhı̄mām . s tvām
. c’ êto moks.ayis.yati.
Svapnā hi sumahāAghorā dr.s.t.ā me ’nis.t.aAdarśanāh.
vināśāy’ âsya durbuddheh. PaulastyaAkulaAghātinah..
Dārun.o hy es.a dus.t.’Aātmā ks.udraAkarmā niśāAcarah.
svaAbhāvāc chı̄laAdos.en.a sarves.ām
. bhayaAvardhanah..
Spardhate sarvaAdevair yah. kāl’AôpahataAcetanah.
mayā vināśaAliṅgāni svapne dr.s.t.āni tasya vai.
65 Tail’Aâbhis.ikto vikaco majjan paṅke daś’Aānanah.
asakr.t kharaAyukte tu rathe nr.tyann iva sthitah..
76
While they were all gone, a demoness called Tri·jata,
who knew the Law and spoke sweetly, consoled the Vi-
déha princess:
“Sita, let me tell you something—have confidence in me, 55
my friend. Drop your fear, woman of the lovely thighs, and
hear this, my speech. There is an old, wise bull of a demon,
called Avı́ndhya. He desires Rama’s welfare, and, for your
sake, he said to me:
‘Calm and console her, then give Sita my message: “Your
mighty husband—and Lákshmana too—is well. The radi-
ant Rághava has contracted a friendship with the monkey-
king, whose luster is like Shakra’s, and he is striving for
your sake. Timid woman, don’t be afraid of Rávana, who is
denounced by the world, since you, my daughter, are pro-
tected by Nala·kúbara’s curse. For in the past, this evildoer 60
was cursed when he assaulted his nephew’s wife, Rambha:
incapable of controlling his senses, he is unable to approach
a woman against her will. Protected by Sugrı́va, your hus-
band will soon arrive, along with the canny son of Sumı́tra,
and he will liberate you from here. For I have seen the
most terrible unwanted sights in dreams, presaging the de-
struction of this most evil-minded destroyer of Pulástya’s
son’s family. This bad-souled, mean creature, who ranges
the night, spreads fear to all, through his own essential be-
ing and his flawed character.
In a dream I have seen signs of his destruction—he whose
consciousness has been damaged by Death, who challenges
all the gods: ten-headed, bald, smeared with sesame oil, 65
frequently standing on a donkey cart, seeming to dance
while sinking in the mud. Here Kumbha·karna and others
77
Kumbhakarn.’Aādayaś c’ ême nagnāh. patitaAmūrdhaAjāh.
gacchanti daks.in.ām āśām . raktaAmāly’Aânulepanāh..
Śvet’Aātapatrah. s’Aôs.n.ı̄s.ah. śuklaAmāly’Aânulepanāh.
śvetaAparvatam ārūd.ha eka eva Vibhı̄s.an.ah.
Sacivāś c’ âsya catvārah. śuklaAmāly’Aânulepanāh.
śvetaAparvatam ārūd.hā moks.yante ’smān mahāAbhayāt.
Rāmasy’ âstren.a pr.thivı̄ pariks.iptā saAsāgarā;
yaśasā pr.thivı̄m. kr.tsnām . pūrayis.yati te patih..
70 AsthiAsam . cayam ārūd.ho bhuñjāno madhuApāyasam
Laks.man.aś ca mayā dr.s.t.o didhaks.uh. sarvato diśam ..
Rudatı̄ rudhir’Aārdr’Aâṅgı̄ vyāghren.a pariraks.itā
asakr.t tvam . mayā dr.s.t.ā gacchantı̄ diśam uttarām.
Hars.am es.yasi Vaidehi ks.ipram . bhartrā samanvitā
Rāghaven.a saha bhrātrā Sı̄te tvam acirād iva.»›
Ity etan mr.gaAśāv’Aâks.ı̄ tac chrutvā Trijat.āAvacah.
babhūv’ āśāvatı̄ bālā punar bhartr.Asamāgame.
Yāvad abhyāgatā raudrāh. piśācyas tāh. sudārun.āh.
dadr.śus tām . Trijat.ayā sah’ āsı̄nām . yathā purā.

281.1 Tatas tām . bhartr. A śok’Aārtām
. dı̄nām. malinaAvāsasam
man.iAśes.’Aâbhyalam. kārām . rudatı̄m. ca patiAvratām
Rāks.ası̄bhir upāsyantı̄m . samāsı̄nām . śilāAtale
Rāvan.ah. kāmaAbān.’Aārto dadarś’ ôpasasarpa ca.
DevaAdānavaAgandharvaAyaks.aAkim . purus.air yudhi
ajito ’śokaAvanikām . yayau kandarpaApı̄d.itah..
Divyā’AâmbaraAdharah. śrı̄mān suAmr.s.t.aAman.iAkun.d.alah.
vicitraAmālyaAmukut.o vasanta iva mūrtimān.
78
too are going, to the southern region, naked, their hair fallen
out, garlanded and anointed in red.
Only Vibhı́shana, under a white umbrella, wearing a tur-
ban, garlanded and anointed in white, who has ascended
White Mountain, and his four counsellors, garlanded and
anointed in white, who have also climbed White Mountain,
shall escape this great terror. The earth and its oceans are
surrounded by Rama’s missile; your husband shall fill the
whole earth with glory. And I saw Lákshmana, who had 70
mounted a pile of bones, eating honeyed rice, desperate to
scorch in all directions. Many times I saw you going in the
northern direction, weeping, your limbs drenched in blood,
protected by a tiger. Princess of Vidéha, Sita, soon you shall
be joyful, soon you shall be reunited with Rághava your
husband, together with his brother.”’
Hearing this speech of Tri·jata, the doe-eyed woman be-
came hopeful that she would be reunited with her husband.
When those cruel and dreadful demonesses came back, they
saw her, as before, sitting with Tri·jata.
Markandéya said:
Then Rávana, pierced by the god of love’s arrows, saw 281.1
her served by the demonesses, sitting on a flat stone, de-
pressed with grief for her husband, distressed, wearing soiled
clothes, left with just a remnant of her bridal jewels, weep-
ing, a devoted wife. And he approached her.
Undefeated in battle by gods, dánavas, gandhárvas, yak-
shas, and kim·púrushas, he entered the ashóka* grove, dis-
tressed by love. Dressed in divine robes, lustrous, his earrings
made of polished gems, crowned with colored garlands, he
79
5 Sa* kalpaAvr.ks.aAsadr.śo yatnād api vibhūs.itah.
śmaśānaAcaityaAdrumavad bhūs.ito ’pi bhayam
. Akarah..
Sa tasyās tanuAmadhyāyāh. samı̄pe rajanı̄Acarah.
dadr.śe Rohin.ı̄m etya śanaiśAcara iva grahah..
Sa tām āmantrya suAśron.ı̄m
. pus.paAketuAśar’Aāhatah.
idam ity abravı̄d vākyam
. trastām
. rauhı̄m iv’ âbalām:
«Sı̄te paryāptam etāvat, kr.to bhartur anugrahah..
. kuru tanvAaṅgi kriyatām
prasādam . parikarma te.
Bhajasva mām
. var’Aārohe mah” A ârh’Aābharan.’Aâmbarā
bhava me sarvaAnārı̄n.ām uttamā varaAvarn.inı̄.
10 Santi me devaAkanyāś ca gandharvān.ām
. ca yos.itah.
santi dānavaAkanyāś ca daityānām
. c’ âpi yos.itah..
Caturdaśa piśācānām
. kot.yo me vacane sthitāh.
dvis tāvat purus.ā’Aâdānām . bhı̄maAkarman.ām.
. raks.asām
Tato me triAgun.ā yaks.ā ye madAvacanaAkārin.ah.,
ke cid eva dhan’Aâdhyaks.am
. bhrātaram
. me samāśritāh..
gandharv’Aâpsaraso bhadre mām āpānaAgatam
. sadā
upatis.t.hanti vām’Aôru yath” âiva bhrātaram. mama.
Putro ’ham api vipra’Ars.eh. sāks.ād Viśravaso muneh.,
pañcamo lokaApālānām iti me prathitam
. yaśah..
15 Divyāni bhaks.yaAbhojyāni pānāni vividhāni ca
yath” âiva tridaś’Aēśasya tath” âiva mama bhāvini.
Ks.ı̄yatām . karma vanaAvāsaAkr.tam
. dus.kr.tam . tava.
bhāryā me bhava suAśron.i yathā Mandodarı̄ tathā.»
80
was like the embodiment of spring. Even though he had 5
made the effort to dress himself like the wish-giving tree,
even though he had adorned himself, he was terrifying, like
a tree on a funeral mound in a cemetery. Next to that slim-
waisted woman, the night-walker looked like the planet Sat-
urn approaching Róhini. Greeting that fair-hipped woman,
and pierced by the arrow of love, he made this speech to
her, powerless like a frightened doe:
“Sita, enough of this! You have favored your husband—
it’s finished! Be gracious to me, slender woman. Let your
body be prepared. Love me, fair-hipped woman! Be supreme
among my wives—with the best complexion, with the most
precious clothes and ornaments. I have god-maidens and 10
gandhárva girls, dánava maidens and daitya girls. One hun-
dred and forty million pisháchas wait at my command, twice
as many man-eating demons, who do terrible things. I have
three times as many yakshas to do my command; just a
few have gone to my brother the lord of wealth. Gandhár-
vas and ápsarases always attend on me in my drinking hall,
beautiful-thighed lady, just as they do on my brother. I am
actually the son of the brahmin sage and seer Vı́shravas.
My fame extends to being called the fifth guardian of the
world-regions. Beautiful woman, I have all kinds of divine 15
foodstuffs and drink, just like the lord of the gods. Fair-
hipped lady, let the ill effects of your stay in the forest be
destroyed. Like Mandódari, become my wife.”
81
Ity uktā tena Vaidehı̄ parivr.tya śubh’Aānanā
tr.n.am antaratah. kr.tvā tam uvāca niśāAcaram.
AAśiven’ âtivām’Aōrūr ajasram . netraAvārin.ā
stanāv aApatitau bālā sahitāv abhivars.atı̄.
Uvāca vākyam . tam . ks.udram . Vaidehı̄ patiAdevatā:
«asakr.d vadato vākyam ı̄dr.śam . rāks.as’Aēśvara.
20 Vis.ādaAyuktam etat te mayā śrutam aAbhāgyayā.
tad bhadraAsukha bhadram . te! mānasam . vinivartyatām.
ParaAdār” âsmy alabhyā ca satatam . ca patiAvratā
na c’ âiv’ āupayikı̄* bhāryā mānus.ı̄ kr.pan.ā tava.
Vivaśām . dhars.ayitvā ca kām . tvam . prı̄tim avāpsyasi?
PrajāpatiAsamo vipro BrahmaAyonih. pitā tava:
Na ca pālayase dharmam . lokaApālaAsamah. katham?
bhrātaram . rājaArājānam. mah”AēśvaraAsakham . prabhum
Dhan’Aēśvaram . vyapadiśan katham . tv iha na lajjase?»
ity uktvā prārudat Sı̄tā kampayantı̄ payoAdharau
25 ŚiroAdharām . ca tanvAaṅgı̄ mukham . pracchādya vāsasā.
tasyā rudatyā bhāvinyā dı̄rghā ven.ı̄ susam . yatā
Dadr.śe svasitā snigdhā kālı̄ vyālı̄va mūrdhani.
śrutvā tad Rāvan.o vākyam . Sı̄tay” ôktam . suAnis.t.huram
Pratyākhyāto ’pi durAmedhāh. punar ev’ âbravı̄d vacah.:
«kāmam aṅgāni me Sı̄te dunotu MakaraAdhvajah..
Na tvām akāmām . sames.ye cāruAhāsinı̄m.
. suśron.ı̄m
kim . nu śakyam . mayā kartum . yat tvam ady’ âpi mānus.am
ĀhāraAbhūtam asmākam . Rāmam ev’ ânurudhyase?»
30 Ity uktvā tām anindy’Aâṅgı̄m . sa rāks.asaAmah”Aēśvarah.
82
Addressed by him in this way, the fair-faced Vidéha
princess turned away; considering him in her heart worth-
less as chaff, she spoke to the creature of the night—with in-
auspicious tears incessantly drenching her close, firm breasts,
the young woman with such beautiful thighs, the Vidéha
princess, so devoted to her husband, said to that cruel one:
“Demon-lord, you have often given this speech before,
full of despair, and I, unfortunately, have had to listen to it. 20
Hail to you, blessed and happy one! Restrain your thoughts.
I am another’s wife, unobtainable, and forever devoted to
my husband. Besides, a miserable human wife is unsuitable
for you. And what pleasure will you obtain in assaulting an
unwilling woman? Your father is a brahmin, equal to Praja·
pati, born of Brahma. How is it that one who is the equal
of a world guardian doesn’t protect the Law? Your lordly
brother, the king of kings, a friend of the great lord, the lord
of wealth—how is it you are not ashamed to represent him?”
Saying this, Sita began to weep, her breasts trembling—the 25
slender-limbed woman—covering her throat and face with
her scarf. The long tight braid of that weeping lady looked
like a dark black snake, hugging her head.
Having heard such harsh words, uttered by Sita, Ráva-
na, although rejected, kept on talking, the fool: “Sita, let
the Mákara-bannered* god burn my limbs at will. I will
not unite with you if you are unwilling, fair-hipped, sweet-
smiling woman. What can I do, if even now you stick to the
human, to our food, to Rama?” Saying this to the woman 30
of flawless limbs, the great demon-lord vanished on the
spot and went in his chosen direction. So, surrounded by
83
tatr’ âiv’ ântarhito bhūtvā jagām’ âbhimatām . diśam.
Rāks.ası̄bhih. parivr.tā Vaidehı̄ śokaAkarśitā
sevyamānā Trijat.ayā tatr’ âiva nyavasat tadā.

282.1 Rāghavah. saha Saumitrih. Sugrı̄ven.’ âbhipālitah.
vasan Mālyavatah. pr.s.t.he dadarśe vimalam . nabhah..
Sa dr.s.t.vā vimale vyomni nirmalam . śaśaAlaks.an.am
grahaAnaks.atraAtārābhir anuyātam amitraAhā
Kumud’AôtpalaApadmānām . gandham ādāya vāyunā
mahı̄dharaAsthah. śı̄tena sahasā pratibodhitah..
Prabhāte Laks.man.am . vı̄ram abhyabhās.ata durAmanāh.
Sı̄tām. sam . smr.tya dharm’Aātmā ruddhām . rāks.asaAveśmani.
5 «Gaccha Laks.man.a jānı̄hi Kis.kindhāyām . kap’Aı̄śvaram
pramattam . grāmya Adharmes u
. .krtaghnam . sv’ AârthaApan.d.itam,
Yo ’sau kul’Aâdhamo mūd.ho mayā rājye ’bhis.ecitah.
sarvaAvānaraAgoApucchā yam r.ks.āś ca bhajanti vai.
YadAartham . nihato Vālı̄ mayā RaghuAkul’Aôdvaha
tvayā saha mahāAbāho Kis.kindh”Aôpavane tadā.
Kr.taghnam . tam aham . manye vānar’Aâpasadam . bhuvi
yo mām evam . gato mūd.ho na jānı̄te ’dya Laks.man.a.
Asau manye na jānı̄te samayaApratipālanam
kr.t’Aôpakāram . mām. nūnam avamany’ âlpayā dhiyā.
10 Yadi tāvad anudyuktah. śete kāmaAsukh’Aātmakah.
netavyo VāliAmārgen.a sarvaAbhūtaAgatim . tvayā.
Ath’ âpi ghat.ate ’smākam arthe vānaraApum . gavah.
tam ādāy’ âihi Kākutstha tvarāvān bhava mā ciram!»
84
demonesses, the Vidéha princess, thin with sorrow, attended
by Tri·jata, went on living there.
Markandéya said:
Rághava, protected by Sugrı́va, and residing, along with 282.1
Sumı́tra’s son, on the top of Mount Mályavat, looked at
the clear sky. The enemy-killer, seeing the unblemished
moon, followed by the planets, constellations and stars in
the cloudless sky, was suddenly roused, as he stood on the
mountain, by a cool breeze wafting the fragrance of blue
and white lotuses and water lilies. Remembering that Sita
was a captive in the house of a demon, the dispirited soul
of the Law spoke at dawn to the hero Lákshmana:
“Go, Lákshmana! Find out about Kishkı́ndha, the lord of 5
monkeys, who is distracted by vulgar matters, ungrateful,
obsessed with his own advantage —that lowborn fool who
was consecrated ruler by me, and who is loved by all the
cow-tailed monkeys and the bears. For his sake, great-armed
support of the family of Raghu, I, with you at my side, killed
Valin in the Kishkı́ndha forest. I consider him ungrateful,
an outcast of monkeys on earth; in this deluded state, he
no longer knows me, Lákshmana. I don’t think he knows
how to observe an agreement; with his small brain, he surely
despises me, for assisting him. If he is lying so dormant, so 10
lust- and pleasure-obsessed, you must lead him down Valin’s
path to the goal that awaits all beings. If, on the other hand,
the bullish monkey is intent on our purpose, Kakútstha,
bring him here. Be quick! No delay!”
85
Ity ukto Laks.man.o bhrātrā guruAvākyaAhite ratah.
pratasthe ruciram . gr.hya saAmārgan.aAgun.am . dhanuh..
Kis.kindhāAdvāram āsādya praviveś’ ânivāritah..
sakrodha iti tam . matvā rājā pratyudyayau harih..
Tam . saAdāro vinı̄t’Aātmā Sugrı̄vah. plavag’Aâdhipah.
pūjayā pratijagrāha prı̄yamān.as tadAarhayā.
15 Tam abravı̄d RāmaAvacah. Saumitrir akutoAbhayah..
sa tat sarvam aśes.en.a śrutvā prahvah. kr.tāñjalih.
SaAbhr.tyaAdāro rāj’Aêndra Sugrı̄vo vānar’Aâdhipah.
idam āha vacah. prı̄to Laks.man.am . naraAkuñjaram:
«N’ âsmi Laks.man.a durAmedhā n’ âkr.taAjño na nirghr.n.ah..
śrūyatām. yah. prayatno me Sı̄tāAparyes.an.e kr.tah..
Diśah. prasthāpitāh. sarve vinı̄tā harayo mayā
sarves.ām. ca kr.tah. kālo māsen’ âgamanam . punah..
Yair iyam . sa A vanā s’A âdrih
. saA purā sāgar’ Aâmbarā
vicetavyā mahı̄ vı̄ra saAgrāmaAnagar’Aākarā.
20 Sa māsah. pañcaArātren.a pūrn.o bhavitum arhati.
tatah. śros.yasi Rāmen.a sahitah. sumahat priyam.»
Ity ukto Laks.man.as tena vānar’Aêndren.a dhı̄matā
tyaktvā ros.am adı̄n’Aātmā Sugrı̄vam . pratyapūjayat.
Sa Rāmam . saha A Sugrı̄vo Mālyavat A pr.s.t.ham āsthitam
abhigamy’ ôdayam . tasya kāryasya pratyavedayat.
Ity evam . vānar’Aêndrās te samājagmuh. sahasraśah.
diśas tisro vicity’ âtha na tu ye daks.in.ām . gatāh..
Ācakhyus tatra Rāmāya mahı̄m . sāgaraAmekhalām
vicitām. na tu Vaidehyā darśanam . Rāvan.asya vā.
86
Thus addressed by his brother, devoted to following the of
his elder, Lákshmana took his bright bow, his bowstring and
arrows, and set out. Reaching the gateway to Kishkı́ndha, he
entered unobstructed. The monkey-king, thinking he was
angry, went out to meet him. The well-bred monkey-lord,
Sugrı́va, along with his wife, went up to him and received
him with appropriate honor.
Fearing nothing, Sumı́tra’s son relayed Rama’s speech. 15
Having heard it all without exception, bowing, with the
palms of his hands joined, the monkey-lord, Sugrı́va, with
his wife and servants, was pleased, king of kings; he uttered
this speech to Lákshmana, an elephant of a man:
“Lákshmana, I am not stupid, ungrateful or cold. Hear
about the effort I have made searching for Sita. I have dis-
patched all well-trained monkeys in all directions and a time
limit of one month has been set for all to return. Hero, they
are to search this earth, bounded by the oceans—its forests,
mountains and cities, its villages, towns and mines. In five 20
nights that month will be up. Then you and Rama shall
hear something most precious.”
Thus addressed by the wise monkey-lord, Lákshmana
stopped being angry, and, in high spirits, honored Sugrı́-
va in return. With Sugrı́va, he went to Rama, waiting on
the top of Mount Mályavat, and reported the outcome of
his endeavors. And so the monkey-lords, having scoured
the three directions, came together in their thousands—
but not those who had gone south. There, they told Ra-
ma they had searched the earth, bounded by the ocean,
but without a glimpse of the Vidéha princess or of Rá-
vana. Yet afflicted Kakútstha kept himself alive, hopeful 25
87
25 Gatās tu daks.in.ām āśām . ye vai vānaraApum . gavāh.
āśāvām . s tes.u Kākutsthah. prān.ān ārto ’bhyadhārayat.
DviAmās’Aoparame kāle vyatı̄te plavaAgās tatah.
Sugrı̄vam abhigamy’ êdam . tvaritā vākyam abruvan:
«Raks.itam . Vālinā yat tat sphı̄tam . Madhuvanam . mahat
tvayā ca plavaAgaAśres.t.ha tad bhuṅkte pavan’AātmaAjah..
VāliAputro ’ṅgadaś c’ âiva ye c’ ânye plavaAga’Ars.abhāh.
vicetum . daks.in.ām āśām. rājan prasthāpitās tvayā.»
Tes.ām . apanayam . śrutvā mene sa kr.taAkr.tyatām
kr.t’Aârthānām . hi bhr.tyānām etad bhavati ces.t.itam.
30 Sa tad Rāmāya medhāvı̄ śaśam . sa plavaAga’Ars.abhah.
Rāmaś c’ âpy anumānena mene dr.s.t.ām . tu maithilı̄m.
HanūmatApramukhāś c’ âpi viśrāntās te plavam . Agamāh.
abhijagmur har’Aı̂ndram . .tam Rāma ALaks. . sam
man a A . nidhau.
Gatim . ca mukha Avarn am
. . ca dr s
...t vā Rāmo Hanūmatah .
agamat pratyayam . bhūyo «dr.s.t.ā Sı̄t” êti» Bhārata.
HanūmatApramukhās te tu vānarāh. pūrn.aAmānasāh.
pran.emur vidhivad Rāmam . Sugrı̄vam . Laks.man.am . tathā.
Tān uvāc’ ānatān Rāmah. pragr.hya saAśaram . dhanuh.:
«api mām . jı̄vayis.yadhvam? api vah. kr.taAkr.tyatā?
35 Api rājyam Ayodhyāyām . kārayis.yāmy aham . punah.
nihatya samare śatrūn āhr.tya Janak’AātmaAjām?
Amoks.ayitvā Vaidehı̄m ahatvā ca ran.e ripūn
hr.taAdāro ’vadhūtaś ca n’ âham . jı̄vitum utsahe.»
Ity uktaAvacanam . Rāmam . pratyuvāc’ ânil’AātmaAjah.:
«priyam ākhyāmi te Rāma dr.s.t.ā sā Jānakı̄ mayā.
Vicitya daks.in.ām āśām . saAparvataAvan’Aākarām
śrāntāh. kāle vyatı̄te sma dr.s.t.avanto mahāAguhām.
88
about the bullish monkeys that had gone to the southern
quarter. Then, when two months had passed, the monkeys
approached Sugrı́va in haste, and said this:
“The great thriving wood, Madhu·vana, which was pro-
tected by Valin, and by you, best of monkeys, is being con-
sumed by the son of the Wind,* and by Valin’s son Ángada,
and other bullish monkeys sent out by you, king, to scour
the southern direction.” Hearing about their bad behavior,
he supposed they must have achieved their object, for this
was the conduct of servants who had done their job.
That intelligent bullish monkey told this to Rama, and 30
Rama too inferred that the princess of Mı́thila* had been
seen. With Hanúmat at their head, the rested monkeys
approached the monkey-lord in Rama’s and Lákshmana’s
presence. And, seeing Hanúmat’s walk and complexion, Ra-
ma was even more certain that Sita had been seen, Bhárata.
Then those contented monkeys, led by Hanúmat, bowed
properly to Rama, Sugrı́va and Lákshmana. Rama took his
bow and arrows and said to those bowing creatures:
“Will you bring me back to life? Have you done what you
set out to do? Shall I, having killed my enemies in battle, and 35
recovered Jánaka’s daughter, rule in Ayódhya again? Unless
I can liberate the Vidéha princess and kill my enemies in
battle, I cannot bear to live, a slighted man whose wife has
been abducted.”
To Rama, who had spoken in this way, the son of the
Wind replied: “I shall tell you something precious, Rama.
I have seen Jánaka’s daughter. After searching through the
southern region, with its mountains, forests and mines, time
89
Praviśāmo vayam . tu bahuAyojanam āyatām
. tām
andhaAkārām . suvipinām . gahanām . kı̄t.aAsevitām.
40 Gatvā sumahadAadhvānam ādityasya prabhām . tatah.
dr.s.t.avantah. sma, tatr’ âiva bhavanam . divyam antarā.
Mayasya kila daityasya tad āsı̄d veśma Rāghava.
tatra Prabhāvatı̄ nāma tapo ’tapyata tāpası̄.
Tayā dattāni bhojyāni pānāni vividhāni ca.
bhuktvā labdhaAbalāh. santas tay” ôktena pathā tatah.
Niryāya tasmād uddeśāt paśyāmo lavan.’Aâmbhasah.
samı̄pe SalyaAmalayau Darduram . ca mahāAgirim.
Tato Malayam āruhya paśyanto Varun.’Aālayam
vis.an.n.ā vyathitāh. khinnā nirāśā jı̄vite bhr.śam
45 AnekaAśataAvistı̄rn.am . yojanānām . mah”Aôdadhim
timiAnakraAjhas.’Aāvāsam . cintayantah. suduh.khitāh..
Tatr’ ânaśanaAsam . kalpam . kr.tv” āsı̄nā vayam . tadā
tatah. kath”Aânte gr.dhrasya Jat.āyor abhavat kathā.
Tatah. parvataAśr.ṅg’Aābham . ghoraArūpam . bhay’Aāvaham
paks.in.am dr
. ...s tavantah . sma vainateyam iv’ âparam.
So ’smān atarkayad bhoktum ath’ âbhyetya vaco ’bravı̄t:
‹bhoh. ka es.a mama bhrātur Jat.āyoh. kurute kathām.
Sam . pātir nāma tasy’ âham . jyes.t.ho bhrātā khag’Aâdhipah.
anyonyaAspardhay” ārūd.hāv āvām ādityaAsatpadam.
50 Tato dagdhāv imau paks.au na dagdhau tu Jat.āyus.ah.
tadā me ciraAdr.s.t.ah. sa bhrātā gr.dhraApatih. priyah..
NirdagdhaApaks.ah. patito hy aham asmin mahāAgirau.›
90
had passed and we were tired. Seeing a great cave, we en-
tered it. Extending for many yójanas,* it was pitch black,
very tangled, deep and infested with insects. After going 40
a very long way, we saw sunlight; and there, inside, was
a heavenly palace. Rághava, it was the home of the dait-
ya, Maya, himself. There a female ascetic called Prabhávati
was practicing austerities. She gave us all kinds of food and
drink. Having consumed it, our strength returned, and then
we took the path she described. Issuing from that place, ac-
cording to the directions, we saw, close by the saltwater sea,
Mount Salya, Mount Málaya and great Mount Dárdura.
Then, having climbed Málaya, looking at Váruna’s realm,
we became depressed, agitated, crushed, quite hopeless
about life; thinking about the great ocean, stretching out for 45
many hundreds of yójanas, the realm of whales, crocodiles
and fish. We were utterly miserable. We were sitting there,
determined to starve ourselves, when, at the end of a con-
versation, the story of the vulture Jatáyu came up. Then we
saw a horrible, terrifying bird, big as a mountain peak, like
another son of Vı́nata.*
He had decided to eat us; but then, coming closer, said:
‘Ho! Who is this, telling the tale of my brother Jatáyu? I am
his eldest brother, called Sampáti, lord of the birds. Vying
with each other, we climbed toward the sun. Both my wings 50
were burnt then, but not Jatáyu’s. It’s a long time since I’ve
seen my brother, the vulture lord, for with my wings burnt
up, I fell on this high mountain.’
91
tasy’ âivam . vadato ’smābhir hato bhrātā niveditah.
Vyasanam . bhavataś c’ êdam . sam . ks.epād vai niveditam.
sa Sam . pātis tadā rājañ śrutvā sumahad apriyam
Vis.an.n.aAcetāh. papraccha punar asmān arim . Adama:
‹kah. sa Rāmah.? katham . Sı̄tā? Jat.āyuś ca katham . hatah.?
Icchāmi sarvam ev’ âitac chrotum . plava AgaA sattamāh. .›
tasy’ âham . sarvam ev’ âitad bhavato vyasan’Aāgamam
55 Prāy’Aopaveśane c’ âiva hetum . vistaraśo ’bruvam.
so ’smān utthāpayām āsa vākyen’ ânena paks.iArāt..
‹Rāvan.o vidito mahyam . Laṅkā c’ âsya mahāApurı̄
dr.s.t.ā pāre samudrasya Trikūt.aAgiriAkandare.
Bhavitrı̄ tatra Vaidehı̄—na me ’sty atra vicāran.ā.›
iti tasya vacah. śrutvā vayam utthāya satAvarāh.
SāgaraAkraman.e mantram . mantrayāmah. param . Atapa.
n’ âdhyavasyad yadā kaś cit sāgarasya vilaṅghanam.
Tatah. pitaram āviśya pupluve ’ham . mah”Aârn.avam
śataAyojanaAvistı̄rn.am . nihatya jala Arāks
. ası̄m.
60 Tatra Sı̄tā mayā dr.s.t.ā Rāvan.’Aântah.pure satı̄
upavāsaAtapah.Aśı̄lā bhartr.AdarśanaAlālasā.
Jat.ilā malaAdigdh’Aâṅgı̄ kr.śā dı̄nā tapasvinı̄.
nimittais tām aham . Sı̄tām upalabhya pr.thagAvidhaih.
Upasr.ty’ âbruvam . c’ āryām abhigamya rahoAgatām:
‹Sı̄te Rāmasya dūto ’ham . vānaro mārut’AātmaAjah..
TvadAdarśanam abhiprepsur iha prāpto vihāyasā.
rājaAputrau kuśalinau bhrātarau RāmaALaks.man.au.
SarvaAśākhāAmr.g’Aêndren.a Sugrı̄ven.’ âbhipālitau.
92
We made it known to him, who had been addressing us,
that his brother had been killed, and also briefly told him
about your lordship’s misfortune. Then, king, on hearing
such extremely bad news, Sampáti, low in spirits, ques-
tioned us again, enemy-tamer: ‘Who is this Rama? How is
Sita? And how was Jatáyu killed? I want to hear all this,
best of monkeys.’ I told him all this—how your lordship
encountered misfortune, and the reason for our sitting in a 55
death fast, in detail. With this speech the bird-king caused
us to rise:
‘Rávana is known to me, and his great city, Lanka, has
been spied by me on the far shore of the ocean, in a valley
on Mount Tri·kuta. The Vidéha princess will be there—I
have no doubt of it.’
Having heard his speech, we rose up quickly, and took
counsel together about a way to cross the ocean, incinerator
of the foe. When no one resolved to leap over the ocean,
I entered my father* and, having killed a water demoness,
flew across the great sea, extending for hundreds of yójanas.
There, I saw Sita in Rávana’s women’s quarters, practicing 60
austerities and fasting, pining to see her husband.
Her hair was matted, her limbs caked with dirt, wretched,
and afflicted. Establishing by various signs that she was Sita,
I approached, and spoke to the noble lady, going up to her
when she was by herself:
‘Sita, I am Rama’s messenger, the monkey son of the
Wind. Wanting to catch sight of you, I came here through
the air. The princely brothers, Rama and Lákshmana, are
well, protected by Sugrı́va, the lord of all the monkeys. Sita,
Rama, together with Sumı́tra’s son, sends greeting, and, out 65
93
kuśalam . tv” âbravı̄d Rāmah. Sı̄te Saumitrin.ā saha
65 SakhiAbhāvāc ca Sugrı̄vah. kuśalam . tv” ânupr.cchati.
ks.ipram es.yati te bhartā sarvaAśākhāAmr.gaih. saha.
Pratyayam . kuru me devi vānaro ’smi na rāks.asah..›
muhūrtam iva ca dhyātvā Sı̄tā mām . pratyuvāca ha:
‹Avaimi tvām . Hanūmantam AvindhyaAvacanād aham.
Avindhyo hi mahāAbāho rāks.aso vr.ddhaAsam . matah..
Kathitas tena Sugrı̄vas tvadAvidhaih. sacivair vr.tah..›
‹gamyatām› iti c’ ôktvā mām . Sı̄tā prādād imam. man.im.
Dhāritā yena Vaidehı̄ kālam etam aninditā.
pratyay’Aârtham . kathām. c’ êmām. kathayām āsa Jānakı̄
70 Ks.iptām is.ı̄kām
. kākāya Citrakūt.e mahāAgirau
bhavatā purus.aAvyāghra pratyabhijñānaAkāran.āt.
Grāhayitvā ’ham ātmānam . tato dagdhvā ca tām . purı̄m
sam . prāpta iti». tam
. Rāmah . priya Avādinam arcayat.

283.1 Tatas tatr’ âiva Rāmasya samāsı̄nasya taih. saha
samājagmuh. kapiAśres.t.hāh. Sugrı̄vaAvacanāt tadā.
Vr.tah. kot.iAsahasren.a vānarān.ām . tarasvinām
śvaśuro Vālinah. śrı̄mān Sus.en.o Rāmam abhyayāt.
Kot.ı̄AśataAvr.tau v” âpi Gajo Gavaya eva ca
vānar’Aêndrau mahāAvı̄ryau pr.thak pr.thag adr.śyatām.
s.as.t.iAkot.iAsahasrān.i prakars.an pratyadr.śyata
goAlāṅgūlo mahāArāja Gavāks.o bhı̄maAdarśanah..
5 GandhamādanaAvāsı̄ tu prathito Gandhamādanah.
kot.ı̄AśataAsahasrān.i* harı̄n.ām
. samakars.ata.
94
of friendship, Sugrı́va asks about your health. Your husband
will come swiftly, together with all the monkeys. Believe me,
queen, I am a monkey not a demon.’
Seeming to ponder for a moment, Sita then answered me:
‘From Avı́ndhya’s speech, I know that you are Hanúmat,
for Avı́ndhya, Great Arm, is a demon respected by the elders.
He told me about Sugrı́va, surrounded by counsellors such
as you.’
Then, telling me to go, Sita gave me this jewel, which
has sustained the blameless Vidéha princess throughout this
time. And as a means of proof, Jánaka’s daughter told this
story—of the arrow thrown at the crow on Chitra·kuta 70
peak*—so that you would recognize it, tigerish man. Al-
lowing myself to be seized, I set fire to that city, and then I
came back.” Rama honored him for speaking good news.
Markandéya said:
Then, while Rama was sitting there with them, the best 283.1
of monkeys gathered together at Sugrı́va’s command.
Valin’s esteemed father-in-law, Sushéna, surrounded by
ten billion swift monkeys, came to Rama. The powerful
monkey-lords Gaja and Gávaya appeared separately, each
surrounded by a billion.
Cow-tailed Gaváksha, terrible to behold, great king, was
seen bringing six hundred billion. But famous Gandha·má- 5
dana, who lived on Mount Gandha·mádana, led a thousand
billion monkeys.
95
Panaso nāma medhāvı̄ vānarah. sumahāAbalah.
kot.ı̄r daśa dvādaśa ca trim . śatpañca prakars.ati.
Śrı̄mān Dadhimukho nāma hariAvr.ddho ’tivı̄ryavān
pracakars.a mahāAsainyam . harı̄n.ām . bhı̄maAtejasām.
. mukhaApun.d.rān.ām r.ks.ān.ām
Kr.s.n.ānām . bhı̄maAkarman.ām
kot.ı̄AśataAsahasren.a Jāmbavān pratyadr.śyata.
Ete c’ ânye ca bahavo hariAyūthaApaAyūthaApāh.
asam . khyeyā mahāArāja samı̄yū RāmaAkāran.āt.
10 GiriAkūt.aAnibh”Aâṅgānām . sim . hānām iva garjatām
śrūyate tumulah. śabdas tatra tatra pradhāvatām.
GiriAkūt.aAnibhāh. ke cit ke cin mahis.aAsam . nibhāh.
śaradAabhraApratı̄kāśāh. kecidd hiṅgulak’Aānanāh..
Utpatantah. patantaś ca plavamānāś ca vānarāh.
uddhunvanto ’pare ren.ūn samājagmuh. samantatah..
Sa vānaraAmahāAsainyah. pūrn.aAsāgaraAsam . nibhah.
niveśam akarot tatra Sugrı̄v’Aânumate tadā.
Tatas tes.u har’Aı̂ndres.u samāvr.ttes.u sarvaśah.
tithau praśaste naks.atre muhūrte c’ âbhipūjite
15 Tena vyūd.hena sainyena lokān udvartayann iva
prayayau Rāghavah. śrı̄mān Sugrı̄vaAsahitas tadā.
Mukham āsı̄t tu sainyasya Hanūmān mārut’AātmaAjah.
jaghanam . pālayām āsa Saumitrir akutoAbhayah..
BaddhaAgodh”AâṅguliAtrān.au Rāghavau tatra jagmatuh.
vr.tau hariAmahāAmātraiś candraAsūryau grahair iva.
Prababhau hariAsainyam . tat śālaAtālaAśil”Aāyudham
sumahac chāliAbhavanam . yathā sūry’Aôdayam . prati.
NalaANı̄l’AAṅgadaAKrāthaAMaindaADvividaApālitā
yayau sumahatı̄ senā Rāghavasy’ ârthaAsiddhaye.
96
The intelligent, exceptionally strong monkey, called Pá-
nasa, led five hundred and seventy million. The esteemed,
exceptionally heroic monkey elder, called Dadhi·mukha, led
a great army of brilliantly terrible monkeys.
Jámbavat appeared with a thousand billion black, streak-
faced bears, terrible in action.
These, and innumerable other marshals of monkey gen-
erals, united, great king, in Rama’s cause.
The tumultous sound was heard of them running hither 10
and thither, roaring like lions, their bodies like mountain
peaks—some like mountain peaks, some like buffalo, some
looked like autumn clouds, their faces vermilion. Monkeys
were leaping up, flying, falling, others raising the dust, as
they gathered from all directions.
Then that great monkey-army, like a brimming ocean, set
up camp there with Sugrı́va’s approval. Once those monkey-
lords had collected from all directions, at a recommended
hour, on a date under an auspicious star, illustrious Rághava 15
set out, accompanied by Sugrı́va, as though overwhelming
the worlds with that marshalled army. The vanguard was
Hanúmat, son of the Wind; protecting the rear was Su-
mı́tra’s son, who feared nothing. Raghu’s two descendants
advanced there, their wrist- and finger-guards strapped on,
surrounded by those monkey ministers, like the sun and the
moon surrounded by planets. That monkey-army, armed
with shala trees, palm trees and stones, shone like the great
sweep of a paddy field at sunrise. The huge army, protected
by Nala, Nila, Ángada, Kratha, Mainda and Dvi·vida, went
to accomplish Rághava’s purpose.
97
20 Vividhes.u praśastes.u bahuAmūlaAphales.u ca
prabhūtaAmadhuAmām . ses.u vārimatsu śives.u ca
Nivasantı̄ nirābādhā tath” âiva giriAsānus.u
upāyādd hariAsenā sā ks.ār’Aôdam atha sāgaram.
Dvitı̄yaAsāgaraAnibham . tad balam . bahulaAdhvajam
velāAvanam . samāsādya nivāsam akarot tadā.
Tato Dāśarathih. śrı̄mān Sugrı̄vam . pratyabhās.ata
madhye vānaraAmukhyānām . prāpta Akālam idam . vacah.:
«Upāyah. ko nu bhavatām . matah. sāgaraAlaṅghane?
iyam. ca mahatı̄ senā sāgaraś c’ âtidustarah..»
25 Tatr’ ânye vyāharanti sma vānarā bahuAmāninah.:
«samarthā laṅghane sindhor na tu tatAkr.tsnaAkārakam»
Ke cin naubhir vyavasyanti kecic ca vividhaih. plavaih.»
«n’ êti» Rāmas tu tān sarvān sāntvayan pratyabhās.ata:
«ŚataAyojanaAvistāram . na śaktāh. sarvaAvānarāh.
krāntum . toyaAnidhim . vı̄rā n’ âis.ā vo nais.t.hikı̄ matih..
Nāvo na santi senāyā bahvyas tārayitum . tathā
van.ijām upaghātam . ca katham asmadAvidhaś caret?
Vistı̄rn.am. c’ âiva nah . sainyam . hanyāc chidren.a vai parah..
plav’Aôd.upaApratāraś ca n’ âiv’ âtra mama rocate.
30 Aham . tv imam . jalaAnidhim . samārapsyāmy upāyatah..
pratiśes.yāmy upavasan, darśayis.yati mām . tatah..
Na ced darśayitā mārgam . dhaks.yāmy enam aham . tatah.
mah”Aâstrair apratihatair atyagniApavan’Aôjjvalaih..»
Ity uktvā sahaASaumitrir upaspr.śy’ âtha Rāghavah.
pratiśiśye jalaAnidhim . vidhivat kuśaAsam . stare.
98
Camping in various renowned, auspicious places, full 20
of roots and fruits, rich in meat, honey and water, free of
trouble—and similarly on mountain ridges—that monkey-
army approached the saltwater sea. Like a second ocean, that
force, with its many banners, reached the coastal forest and
set up camp.
Then, in the middle of the monkey leaders, Dasha·ratha’s
eminent son uttered this timely speech to Sugrı́va: “What
means have you thought of to cross the ocean? This army
is large, and the ocean is very hard to span.”
Some monkeys there thought themselves great, saying: 25
“We are capable of leaping the ocean, but not everyone can
do that.” Some are planning to cross by boats, and some by
various rafts.
But Rama soothingly answered them all: “No—not all
the monkey heroes are able to cross an expanse of water
stretching for hundreds of yójanas. Your thought on this is
not conclusive. In the same way, the army doesn’t have so
many ships to ferry it across, and how can the likes of us
wrong the merchants? Moreover, the enemy would strike at
a gap when our army is spread out. And crossing by boat
and raft doesn’t appeal to me here. But I have a method for 30
tackling this expanse of water. Fasting, I shall importune
him, then he will show me. And if he doesn’t show me a path,
I shall set him alight with mighty, unstoppable missiles,
greater than a fire stoked by the wind.” So saying, Rághava,
together with Sumı́tra’s son, touched water on a layer of ku-
sha grass,* according to ritual prescription, and importuned
the ocean.
99
Sāgaras tu tatah. svapne darśayām āsa Rāghavam
devo nadaAnadı̄Abhartā śrı̄mān yādoAgan.air vr.tah..
«KausalyāAmātar ity» evam ābhās.ya madhuram . vacah.
idam ity āha ratnānām ākaraih. śataśo vr.tah..
35 «Brūhi kim . te karomy atra sāhāyyam . purus.a’Ars.abha?»
«aiks.vāko hy asmi te jñātir» iti. Rāmas tam abravı̄t:
«Mārgam icchāmi sainyasya dattam . nadaAnadı̄Apate
yena gatvā daśaAgrı̄vam . hanyām . Paulastya Apām
. sanam.
Yady evam . yācato mārgam . na pradāsyati me bhavān
śarais tvām śos
. . . ayis yāmi divy’ AâstraApratimantritaih..»
Ity evam . bruvatah. śrutvā Rāmasya Varun.’Aālayah.
uvāca vyathito vākyam iti baddh’Aâñjalih. sthitah.:
«N’ êcchāmi pratighātam . te n’ âsmi vighnaAkaras tava.
śr.n.u c’ êdam . vaco Rāma, śrutvā kartavyam ācara.
40 Yadi dāsyāmi te mārgam . sainyasya vrajato ”Ajñayā
anye ’py ājñāpayis.yanti mām evam . dhanus.o balāt.
Asti tv atra Nalo nāma vānarah. śilpiAsam . matah.
tvas.t.ur devasya tanayo balavān Viśvakarman.ah..
Sa yat kās.t.ham . tr.n.am . v” âpi śilām. vā ks.epsyate mayi
sarvam . tad dhārayis.yāmi, sa te setur bhavis.yati.»
Ity uktv” ântarhite tasmin Rāmo Nalam uvāca ha:
«kuru setum . samudre tvam . śakto hy asi mato mama.»
Ten’ ôpāyena Kākutsthah. setuAbandham akārayat
daśaAyojanaAvistāram āyatam . śataAyojanam
45 NalaAsetur iti khyāto yo ’dy’ âpi prathito bhuvi
Rāmasy’ ājñām . purasAkr.tya niryāto giriAsam . nibhah..
100
But then the sea god, the illustrious lord of rivers and
streams, surrounded by troops of sea monsters, showed him-
self to Rághava in a dream. He addressed him as “Son of
Kausálya,” and, covered with piles of gems in their hun-
dreds, spoke this sweet speech: “Tell me, bullish man, since 35
I am descended from your relative, Ikshváku, what can I do
to help you here?” “Lord of rivers and streams, I want to be
given a path for the army, going by which I may kill the dis-
grace of the Páulastyas, the ten-necked Rávana. If, despite
my asking in this way, you don’t give me a path, I shall dry
you up, lord, with arrows that have been empowered with
divine missiles.”
Hearing Rama talking in this way, Váruna’s resort,* stand-
ing with folded hands, said in agitation: “I do not wish to
obstruct you. I am not one to put obstacles in your way.
Listen to something, Rama. Once you have heard it, do
what you have to. If, at your command, I give you a path 40
for your marching army, others too will command me in
the same way, by force of bow. But there is a powerful mon-
key here called Nala; respected by artisans, he is the son
of the builder god, Vishva·karman. What he throws into
me—wood, grass, or stone—all that I shall support. That
will be your causeway.”
Saying this, he disappeared. Rama said to Nala: “Build
a bridge over the sea, for I believe you can do it.” By this
means Kakútstha had a causeway built, ten yójanas wide,
a hundred yójanas long, which, even today, is known as 45
Nala’s causeway, famed on earth, looking like a mountain,
and procured at Rama’s command.
101
TatraAstham . sa tu dharm’Aātmā samāgacchad Vibhı̄s.an.ah.
bhrātā vai rāks.as’Aêndrasya caturbhih. sacivaih. saha.
Pratijagrāha Rāmas tam . svāgatena mahāAmanāh.
Sugrı̄vasya tu śaṅk” âbhūt pran.idhih. syād iti sma ha.
Rāghavah. satyaAces.t.ābhih. samyak ca carit’Aêṅgitaih.
yadā tattvena tus.t.o ’bhūt tata enam apūjayat.
SarvaArāks.asaArājye c’ âpy abhyas.iñcad Vibhı̄s.an.am
cakre ca mantraAsacivam . suhr.dam . Laks.man.asya ca.
50 Vibhı̄s.an.aAmate c’ âiva so ’tyakrāman mah”Aârn.avam
sasainyah. setunā tena māsen’ âiva nar’Aâdhipa.
Tato gatvā samāsādya Laṅk”Aôdyānāny anekaśah.
bhedayām āsa kapibhir mahānti ca bahūni ca.
Tatas tau Rāvan.’Aâmātyau mantrin.au ŚukaASāran.au
cārau vānaraArūpen.a tau jagrāha Vibhı̄s.an.ah..
Pratipannau yadā rūpam . rāks.asam . tau niśāAcarau
darśayitvā tatah. sainyam . Rāmah . paścād avāsr.jat.
Niveśy’ ôpavane sainyam . tat purah. prājñaAvānaram
pres.ayām āsa dautyena Rāvan.asya tato ’ṅgadam.

284.1 Prabhūt’Aânn’Aôdake tasmin bahuAmūlaAphale vane
senām. niveśya Kākutstho vidhivat paryaraks.ata.
Rāvan.ah. sam. vidhim. cakre Laṅkāyām . śāstraAnirmitam,
prakr.ty” âiva durādhars.ā dr.d.haAprākāraAtoran.ā.
Agād.haAtoyāh. parikhā mı̄naAnakraAsamākulāh.
babhūvuh. sapta durdhars.āh. khādiraih. śaṅkubhiś citāh..
Kapāt.aAyantraAdurdhars.ā babhūvuh. saAhud.’Aôpalāh.
102
The Law-spirited Vibhı́shana, brother of the demon-
king, came with four of his counsellors to where he was
standing. The great-minded Rama received him with a wel-
come, but Sugrı́va feared that he might be spying. When,
from his truthful behavior and his proper movements and
actions, Rághava was satisfied as to his true nature, he hon-
ored him. And he also consecrated Vibhı́shana king of all
the demons, and made him the counsellor and friend of
Lákshmana. And on Vibhı́shana’s advice, by means of that 50
causeway he crossed the great sea with the army in just a
month, lord of men.
Having arrived there, he reached the plentiful and nu-
merous great gardens of Lanka, and had them devastated
by the monkeys. Then those two counsellors, Shuka and
Sárana, ministers of Rávana, were spies in the likeness of
monkeys. Vibhı́shana captured them. Once those creatures
of the night had resumed their demonic form, Rama showed
them to the army, and afterward released them. After en-
camping the army in a small forest, that leader sent out the
bright monkey, Ángada, as an envoy to Rávana.
Markandéya said:
With the army camped in that forest full of food and 284.1
water, roots and fruit, Kakútstha guarded it properly. Rá-
vana made preparation in Lanka, as laid down in the man-
uals. It was naturally difficult to attack, its gateways and
ramparts were strong. There were seven bottomless moats,
crowded with fish and crocodiles, built with piles of khádira
wood,* hard to assault. Because of gates and catapults they
103
s’Aāśı̄vis.aAghat.’Aāyodhāh. saAsarjaArasaApām . savah.
5 Musal’AâlātaAnārācaAtomar’AâsiAparaśvadhaih.
anvitāś ca śataAghnı̄bhih. saAmadh’Aûcchis.t.aAmudgarāh.
PuraAdvāres.u sarves.u gulmāh. sthāvaraAjaṅgamāh.
babhūvuh. pattiAbahulāh. prabhūtaAgajaAvājinah..
Aṅgadas tv atha Laṅkāyā dvāraAdeśam upāgatah.
vidito rāks.as’Aêndrasya praviveśa gataAvyathah..
Madhye rāks.asaAkot.ı̄nām . bahvı̄nām . sumahāAbalah.
śuśubhe meghaAmālābhir āditya iva sam . vr.tah..
Sa samāsādya Paulastyam amātyair abhisam . vr.tam
RāmaAsam . deśam āmantrya vāgmı̄ vaktum . pracakrame:
10 «Āha tvām . Rāghavo rājan Kosal’ Aêndro mahāAyaśāh.
prāptaAkālam idam . vākyam . tad ādatsva kurus.va ca.
Akr.t’Aātmānam āsādya rājānam anaye ratam
vinaśyanty anay’Aāvis.t.ā deśāś ca nagarān.i ca.
Tvay” âiken’ âparāddham . me Sı̄tām āharatā balāt
vadhāy’ ânaparāddhānām anyes.ām . tad bhavis.yati.
Ye tvayā balaAdarpābhyām āvis.t.ena vaneAcarāh.
r.s.ayo him . sitāh. pūrvam . devāś c’ âpy avamānitāh..
Rāja’Ars.ayaś ca nihatā rudantyaś ca hatāh. striyah.
tad idam . samanuprāptam . phalam . tasy’ ânayasya te.
15 Hantāsmi tvām . sah’ âmātyair. yudhyasva, purus.o bhava!
paśya me dhanus.o vı̄ryam . mānus.asya niśāAcara.
Mucyatām . Jānakı̄ Sı̄tā! na me moks.yasi karhi cit!
arāks.asam imam . lokam . kartāsmi niśitaih. śaraih..»
104
were difficult to storm; there were iron bars and rocks, sol-
diers with jars of venomous snakes and resinous powders,
supported with clubs, coals, iron arrows, spears, swords and 5
axes, hundred-killers and hammers coated in beeswax. At
all the city gates there were stationary and mobile forts, full
of infantry, elephants and horses.
But then Ángada, coming to the entrance to Lanka, was
announced to the demon-lord, and entered, untouched by
fear. In the midst of demons in their tens of millions, that ex-
ceptionally strong one shone like the sun surrounded by gar-
lands of clouds. He approached Pulástya’s son surrounded
by his ministers, saluted him, and began, eloquently, to
speak Rama’s message:
“King, the most glorious Rághava, lord of Kósala, sends 10
you this timely word. Accept it and act on it! Countries
and cities securing a king who is spiritually imperfect, and
devoted to bad conduct, are filled with misfortune, and de-
stroyed. You alone have transgressed against me by taking
Sita by force. But that will mean the death of others who
have not transgressed. Full of strength and insolence, you
have already injured forest-wandering seers, and even in-
sulted the gods. You have killed royal sages and stricken
weeping women; now the fruit of your bad conduct has
ripened: I shall kill you with your ministers. Fight! Be a 15
man! Behold, creature of the night, the power of my bow—
of a human being! Free Sita, Jánaka’s daughter! You will
never be free of me! With my sharp arrows I shall rid this
world of demons.”
105
Iti tasya bruvān.asya dūtasya parus.am . vacah.
śrutvā na mamr.s.e rājā Rāvan.ah. krodhaAmūrchitah..
IṅgitaAjñās tato bhartuś catvāro rajanı̄Acarāh.
caturs.v aṅges.u jagr.huh. śārdūlam iva paks.in.ah..
Tām . s tath” âṅges.u sam . saktān Aṅgado rajanı̄Acarān
ādāy’ âiva kham utpatya prāsādaAtalam āviśat.
20 Vegen’ ôtpatatas tasya petus te rajanı̄Acarāh.
bhuvi sam . bhinnaAhr.dayāh. prahāraAvaraApı̄d.itāh..
Sam . sakto harmyaAśikharāt tasmāt punar avāpatat
laṅghayitvā purı̄m . Laṅkām . svaAbalasya samı̄patah..
Kosal’Aêndram ath’ āgamya sarvam āvedya vānarah.
viśaśrāma sa tejasvı̄ Rāghaven.’ âbhinanditah..
Tatah. sarv’Aâbhisāren.a harı̄n.ām . vātaAram
. hasām
bhedayām āsa Laṅkāyāh. prākāram . Raghu Anandanah..
Vibhı̄s.an.a’Arks.’Aâdhipatı̄ purasAkr.ty’ âtha Laks.man.ah.
daks.in.am . nagaraAdvāram avāmr.dnād durāsadam.
25 Karabh’Aârun.aApān.d.ūn.ām . harı̄n.ām . yuddhaAśālinām
kot.ı̄AśataAsahasren.a Laṅkām abhyapatat tadā.
PralambaAbāh’AūruAkaraAjaṅgh”AântaraAvilambinām
r.ks.ān.ām. dhūmraAvarn.ānām . tisrah. kot.yo vyavasthitāh..
Utpatadbhih. patadbhiś ca nipatadbhiś ca vānaraih.
n’ âdr.śyata tadā sūryo rajasā nāśitaAprabhah..
ŚāliAprasūnaAsadr.śaih. śirı̄s.aAkusumaAprabhaih.
tarun.’AādityaAsadr.śaih. śan.aAgauraiś ca vānaraih.
Prākāram . dadr.śus te tu samantāt kapilı̄Akr.tam
rāks.asā vismitā rājan saAstrı̄Avr.ddhāh. samantatah..
30 Bibhidus te man.iAstambhān karn.’Aât.t.aAśikharān.i ca
bhagn’AônmathitaAśr.ṅgāni yantrān.i ca viciks.ipuh..
106
Hearing this harsh speech uttered by the messenger, King
Rávana, stunned with rage, could not tolerate it. So, un-
derstanding their lord’s gestures, four creatures of darkness
fastened onto his four limbs, like birds on a tiger. Then, tak-
ing the creatures of darkness attached to his limbs, Ángada
leaped through the air onto the roof of the palace. With 20
the speed at which he rose, those night prowlers fell to
the ground, heartbroken, painfully bruised by the blow.
He jumped down again from the palace roof on which he
had perched, and leaped over the city of Lanka to the out-
skirts of his own army. So coming to the lord of Kósala and
informing him of everything, the lustrous monkey rested,
applauded by Rághava.
Then the joy of Raghu* had Lanka’s wall breached by
the total attack of the monkeys, fast as the wind. After
which Lákshmana placed Vibhı́shana and the bear king in
the front, and smashed down the near impregnable south-
ern gate of the city. Then he fell upon Lanka with a bil- 25
lion battle-hardened monkeys, white and tan like elephant
trunks. Thirty million gray bears were drawn up in battle,
supported on long arms and thighs and pendulous paws.
Then the sun disappeared, its light blocked by the dust, as
monkeys jumped up, flew about and fell down.
But the demons, with their women and elders, watched
astonished, my king, as their rampart was turned entirely
and completely brown by hemp-white monkeys, the color
of the young sun, like rice blossoms, like shirı́sha flowers.*
They shattered the bejewelled pillars and catapult towers, 30
and scattered the machines, whose turrets were broken and
plucked down. And grasping the hundred-killers, with their
107
Parigr.hya śataAghnı̄ś ca saAcakrāh. saAhud.’Aôpalāh.
ciks.ipur bhujaAvegena LaṅkāAmadhye mahāAsvanāh..
PrākāraAsthāś ca ye ke cin niśāAcaraAgan.ās tathā
pradudruvus te śataśah. kapibhih. samabhidrutāh..
Tatas tu rājaAvacanād rāks.asāh. kāmaArūpin.ah.
niryayur vikr.t’Aākārāh. sahasraAśataAsam . ghaśah..
ŚastraAvars.ān.i vars.anto drāvayitvā van’Aâukasah.
prākāram . śobhayantas te param . vikramam āsthitāh..
35 Sa mās.aArāśiAsadr.śair babhūva ks.an.adāAcaraih.
kr.to nirvānaro bhūyah. prākāro bhı̄maAdarśanaih..
Petuh. śūlaAvibhinn’Aâṅgā bahavo vānara’Ars.abhāh.
stambhaAtoran.aAbhagnāś ca petus tatra niśāAcarāh..
KeśāAkeśy abhavad yuddham . raks.asām. vānaraih. saha
nakhair dantaiś ca vı̄rān.ām . khādatām. vai parasAparam.
Nis.t.ananto hy ubhayatas tatra vānaraArāks.asāh.
hatā nipatitā bhūmau na muñcanti parasAparam.
Rāmas tu śaraAjālāni vavars.a jalado yathā,
tāni Laṅkām . samāsādya jaghnus tān rajanı̄Acarān.
40 Saumitrir api nārācair dr.d.haAdhanvā jitaAklamah.
ādiśy’ âdiśya durgaAsthān pātayām āsa rāks.asān.
Tatah. pratyavahāro ’bhūt sainyānām . Rāghav’Aājñayā
kr.te vimarde Laṅkāyām . labdhaAlaks.o jay’Aôttarah..

285.1 Tato niviśamānām . s tān sainikān Rāvan.ā’Aânugāh.
abhijagmur gan.’Aâneke piśācaAks.udraAraks.asām
Parvan.ah. Patano Jambhah. Kharah. Krodhavaśo Harih.
Prarujaś c’ Arujaś c’ âiva Praghasaś c’ âivam ādayah..
108
wheels, iron bars and rocks, through the speed of their arms
the great roarers threw them to the middle of Lanka. At-
tacked by the monkeys, those troops of night-prowlers sta-
tioned on the ramparts fled in their hundreds.
But then, on their king’s order, the demons who can
change shape at will came out in groups of hundreds and
thousands with their appearances transformed. Raining
showers of weapons, they drove off the forest-dwellers; glow-
ing on the ramparts, they displayed supreme bravery. The 35
rampart was again made free of monkeys by the terrible-
looking creatures of the night, resembling great heaps of
beans. Many bullish monkeys fell, their bodies skewered by
spears, and creatures of darkness too fell there, crushed by
pillars and crossbeams. Head to head was the battle of mon-
keys and demons, nail and tooth, heroes eating one another.
Monkeys and demons roared there alike, and, never letting
one another go, fell dead on the ground. But Rama, like a
cloud, rained sheets of arrows. Assailing Lanka, they killed
those creatures of the night. Sumı́tra’s son* as well, over- 40
coming fatigue, aimed a stream of arrows with his steady
bow at the demons standing on the citadel, and felled them.
Then, by Rághava’s command, the armies withdrew, their
goal attained—they had the upper hand in the destruction
of Lanka.
Markandéya said:
Then some troops of pisháchas and low demons, follow- 285.1
ers of Rávana—Párvana, Pátana, Jambha, Khara, Krodha·
vasha, Hari, Práruja, Áruja, Prághasa and company—fell
on those soldiers while they were resting but, as those evil-
109
Tato ’bhipatatām . tes.ām adr.śyānām . durātmanām
antardhānaAvadham . tajAjñaś cakāra sa Vibhı̄s.an.ah..
Te dr.śyamānā haribhir balibhir dūraApātibhih.
nihatāh. sarvaśo rājan mahı̄m . jagmur gat’Aâsavah..
5 Amr.s.yamān.ah. saAbalo Rāvan.o niryayāv atha
rāks.asān.ām. balair ghoraih. piśācān.ām . ca sam. vr.tah..
YuddhaAśāstraAvidhānaAjña Uśanā iva c’ âparah.
vyūhya c’ āuśanasam . vyūham . harı̄n abhyavahārayat.
Rāghavas tv viniryāntam . vyūd.h’Aânı̄kam . daś’Aānanam
bārhaspatyam . vidhim . . kr tvā pratyavyūhan niśāAcaram.
Sametya yuyudhe tatra tato Rāmen.a Rāvan.ah.
yuyudhe Laks.man.aś c’ âpi tath” âiv’ Êndrajitā saha,
Virūpāks.en.a Sugrı̄vas Tāren.a ca Nikharvat.ah.
Tun.d.ena ca Nalas tatra Pat.uśah. Panasena ca.
10 Vis.ahyam . yam . hi yo mene sa sa tena sameyivān
yuyudhe yuddhaAvelāyām . svaAbāhuAbalam āśritah..
Sa sam . prahāro vavr . dhe bhı̄rūn.ām. bhayaAvardhanah.
lomaAsam . hars.an.o ghorah. purā dev’Aâsure yathā.
Rāvan.o Rāmam ānarchac chaktiAśūl’AâsiAvr.s.t.ibhih.
niśitair āyasais tı̄ks.n.ai Rāvan.am . c’ âpi Rāghavah..
Tath” âiv’ Êndrajitam . yattam . Laks. man.o marmaAbhedibhih.
Indrajic c’ âpi Saumitrim . bibheda bahubhih. śaraih..
Vibhı̄s.an.ah. Prahastam . ca Prahastaś ca Vibhı̄s.an.am
khagaApatraih. śarais tı̄ks.n.air abhyavars.ad gataAvyathah..
15 Tes.ām. balavatām āsı̄n mah”Aâstrān.ām . samāgamah.
vivyathuh. sakalā yena trayo lokāś car’Aâcarāh..
110
natured invisible creatures attacked, Vibhı́shana destroyed
their invisibility and identified them. Seen by the powerful,
far-leaping monkeys, they were slain on all sides, my king,
and fell lifeless on the earth.
Unable to take this, Rávana marched out with his army, 5
surrounded by a terrible force of demons and pisháchas.
Knowing the rules and dispositions of warfare, like another
Úshanas,* he drew them up in the Úshanas formation, and
attacked the monkeys. But Rághava, making the Brihas·pa-
ti* formation, opposed the ten-necked night-prowler, who
was advancing with his armed formation. Then, coming
up on him there, Rávana fought with Rama, and, in the
same way, Lákshmana fought with Indra·jit, Sugrı́va with
Virupáksha, Nikhárvata with Tara, Nala with Tunda, and
Pátusha with Pánasa. Each came together with whomsoever 10
he considered his match, and fought with him in the hour
of battle, relying on the strength of his own arms.
The battle swelled, dilating the fear of the fearful; it was
as hair-raising and terrible as that in the past between gods
and anti-gods.
Rávana went at Rama with showers of spears, spikes and
swords, and Rághava at Rávana with filed iron arrows. In the
same way Lákshmana pierced the stretched Indra·jit, cutting
his vitals, and Indra·jit split Sumı́tra’s son with multiple
arrows. Impervious to fear, Vibhı́shana showered Prahásta,
and Prahásta, Vibhı́shana, with sharp, bird-feathered shafts.
There was a clash of those strong, great weapons, and, as a 15
result, the three worlds in their entirety, whether static or
moving, were shaken.
111
286.1 Tatah. Prahastah. sahasā samabhyetya Vibhı̄s.an.am
gadayā tād.ayām āsa vinadya ran.aAkarkaśah..
Sa tay” âbhihato dhı̄mān gadayā bhı̄maAvegayā
n’ âkampata mahāAbāhur himavān iva susthirah..
Tatah. pragr.hya vipulām . śataAghan.t.ām. Vibhı̄s.an.ah.
abhimantrya mahāAśaktim . ciks
. ep’ âsya śirah. prati.
Patantyā sa tayā vegād rāks.aso ’śaniAvegayā
hr.t’Aôttam’Aâṅgo dadr.śe vātaArugna iva drumah..
5 Tam . dr.s.t.vā nihatam . sam . khye Prahastam . ks.an.aAdāAcaram
abhidudrāva Dhūmrāks.o vegena mahatā kapı̄n.
Tasya megh’Aôpamam . sainyam āpatad bhı̄maAdarśanam,
dr.s.t.v” âiva sahasā dı̄rn.ā ran.e vānaraApum . gavāh..
Tatas tān sahasā dı̄rn.ān dr.s.t.vā vānaraApum . gavān
niryāyau kapiAśārdūlo Hanūmān mārut’AātmaAjah..
Tam . dr.s.t.v” âvasthitam . sam . khye harayah. pavan’AātmaAjam
mahatyā tvarayā rājan sam . nyavartanta sarvaśah..
Tatah. śabdo mahān āsı̄t tumulo lomaAhars.an.ah.
RāmaARāvan.aAsainyānām anyonyam abhidhāvatām.
10 Tasmin pravr.tte sam . grāme ghore rudhiraAkardame
Dhūmrāks.ah. kapiAsainyam . tad drāvayām āsa patribhih..
Tam . raks . oA mahā Amātram āpatantam . sapatnaAjit
pratijagrāha Hanūmām . s tarasā pavan’AātmaAjah..
Tayor yuddham abhūd ghoram . hariArāks.asaAvı̄rayoh.
jigı̄s.ator yudhā ’nyonyam IndraAPrahlādayor iva.
Gadābhih. parighaiś c’ âiva rāks.aso jaghnivān kapim
kapiś ca jaghnivān raks.ah. saAskandhaAvit.apair drumaih..
112
Markandéya said:
Then Prahásta, who was a savage fighter, suddenly came 286.1
roaring at Vibhı́shana and struck him with a mace. Wise,
and strong-armed, thumped by the terrifying velocity of
the club, he was rooted like the Himálaya, and did not
waver. Then, lifting up a huge hundred-bell spear, Vibhı́-
shana armed the great missile with a spell, and threw it
toward his head. Like a tree snapped by the wind, the demon
was summarily decapitated by that flying missile, swift as
a thunderbolt.
Seeing the night-prowler Prahásta felled in battle, Dhu- 5
mráksha bore down on the monkeys with great speed. Like
a cloud, his terrifying army attacked. Seeing it, the bullish
monkeys suddenly scattered on the battlefield. Witnessing
those bullish monkeys suddenly dispersed, the son of the
Wind, the tigerish monkey, Hanúmat, advanced. At the
sight of the Wind’s son standing solidly in battle, the mon-
keys came together again, my king, with great speed from
all sides. Then there was the great, tumultuous, hair-raising
noise of Rama’s and Rávana’s armies attacking each other.
As that frightful, bloody, muddy battle proceeded, Dhu- 10
mráksha put that monkey-army to flight with his arrows.
Hanúmat, the Wind’s rival-defeating son, quickly confron-
ted that extraordinary attacking demon. It turned into a
frightful fight between those two, the monkey and demon
heroes, striving to overcome each other in battle, like Indra
and Prahláda. The demon struck the monkey with clubs
and maces, and the monkey struck the demon with trees,
complete with trunks and branches. Provoked, the Wind’s
son, Hanúmat, in extreme wrath killed Dhumráksha, along
113
Tatas tam atikopena s’Aâśvam . saArathaAsārathim
Dhūmrāks.am avadhı̄d kruddho Hanūmān mārut’AātmaAjah..
15 Tatas tam . nihatam . dr.s.t.vā Dhūmrāks.am . rāks.as’Aottamam
harayo jātaAvisrambhā jaghnur anye ca sainikān.
Te vadhyamānā haribhir balibhir jitaAkāśibhih.
rāks.asā bhagnaAsam . kalpā Laṅkām abhyapatan bhayāt.
Te ’bhipatya puram . bhagnā hataAśes.ā niśāAcarāh.
sarvam . rājñe yathā vr
. ttam . Rāvan.āya nyavedayan.
Śrutvā tu Rāvan.as tebhyah. Prahastam . nihatam . yudhi
Dhūmrāks.am . ca mah” Aês
. vāsam
. sa A sainyam . vānara’ Ars.abhaih.
Sudı̄rgham iva nih.śvasya samutpatya var’Aāsanāt
uvāca: «Kumbhakarn.asya karmaAkālo ’yam āgatah.!»
20 Ity evam uktvā vividhair vāditraih. suAmahāAsvanaih.
śayānam atinidrālum . Kumbhakarn.am abodhayat.
Prabodhya mahatā c’ âinam . yatnen’ āgataAsādhvasah.
svastham āsı̄nam avyagram . vinidram . rāks.as’Aâdhipah.
Tato ’bravı̄d daśaAgrı̄vah. Kumbhakarn.am . mahāAbalam:
«Dhanyo ’si yasya te nidrā Kumbhakarn.’ êyam ı̄dr.śı̄, ya
imam . dārun.’Aākāram . na jānı̄s.e mahāAbhayam.
es.a tı̄rtv” ârn.avam . Rāmah. setunā haribhih. saha
Avamany’ êha nah. sarvān karoti kadanam . mahat.
mayā tv apahr.tā bhāryā Sı̄tā nām’ âsya Jānakı̄.
25 Tām . netum . sa ih’ āyāto baddhvā setum . mah” ârn.ave.
tena c’ âiva Prahast’Aādir mahān nah. svaAjano hatah..
Tasya n’ ânyo nihant” âsti tvām . r.te śatruAkarśana,
sudam . śito ’bhiniryāya tvam adya balinām . vara
114
with his horses, chariot, and charioteer. Once they saw that 15
that supreme demon Dhumráksha had been slain, the other
monkeys’ confidence returned, and they slaughtered his sol-
diers. Stricken by the powerful monkeys, who were radiant
with victory, the demons’ resolve was broken; they fled in
fear to Lanka.
Those creatures of the night who had survived the slaugh-
ter fled, broken, to the city, and informed King Rávana of ev-
erything that had happened. But on hearing from them that
Prahásta and the great bowman Dhumráksha, along with
his army, had been destroyed in battle by the bullish mon-
keys, Rávana exhaled violently, leaped up from his throne,
and cried: “It’s arrived—the time for Kumbha·karna to act!”
This pledged, he awoke the lethargic, sleeping Kumbha· 20
karna with a selection of exceptionally loud musical instru-
ments. Having, with a great effort, roused him, so that he
was sitting at ease, undisturbed and alert, the ten-necked
demon-lord, full of anxiety, said to the mighty Kumbha·
karna:
“You are fortunate,Kumbha·karna, to be able to sleep
in this way. You’re ignorant of this terrifying disaster. This
Rama has crossed the sea by a causeway, together with the
monkeys; despising all of us here, he is wreaking great havoc.
Because I abducted Sita, the daughter of Jánaka, his wife,
he has built a causeway over the ocean and come here to 25
take her home. He has killed our great kinsman, Prahásta,
and others. None other than you can kill him, thinner of
enemies. Go out, well-armored to meet him today, best of
the strong. Kill Rama and all the rest in battle, enemy-tamer,
and Dúshana’s younger brothers, Vajra·vega and Pramáthin,
115
Rām’Aādı̄n samare sarvāñ jahi śatrūn arim . Adama,
Dūs.an.’Aâvarajau c’ âiva VajravegaAPramāthinau
Tau tvām . balena mahatā sahitāv anuyāsyatah..»
ity uktvā rāks.asaApatih. Kumbhakarn.am . tarasvinam
sam. dideś’ êtiAkartavye VajravegaAPramāthinau.
«Tath” êty» uktvā tu tau vı̄rau Rāvan.am . Dūs.an.’Aânujau
Kumbhakarn.am . puras A kr
. tya tūrnam
. . niryayatuh . purāt.
287.1 Tato niryāya svapurāt Kumbhakarn.ah. sah’Aânugah.
apaśyat kapiAsainyam . taj jitaAkāśy agratah. sthitam.
Sa vı̄ks.amān.as tat sainyam . RāmaAdarśanaAkāṅks.ayā
apaśyac c’ âpi saumitram . dhanus.Apān.im. vyavasthitam.
Tam abhyety’ āśu harayah. parivavruh. samantatah.
abhyaghnam . ś ca mahāAkāyair bahubhir jagatı̄Aruhaih..
KaraAjair atudam . ś c’ ânye vihāya bhayam uttamam
bahudhā yudhyamānās te yuddhaAmārgaih. plavam . Agamāh.
5 NānāApraharan.air bhı̄mai rāks.as’Aêndram atād.ayan.
sa tād.yamānah. prahasan bhaks.ayām āsa vānarān
Balam . Can.d.abal’Aākhyam . ca Vajrabāhum . ca vānaram.
tad dr.s.t.vā vyathanam . karma Kumbhakarn . asya raks.asah.
Udakrośan paritrastās TāraAprabhr.tayas tadā.
tān uccaih. krośatah. sainyān śrutvā sa hariAyūthaApān,
Abhidudrāva Sugrı̄vah. Kumbhakarn.am apetaAbhı̄h..
tato nipatya vegena Kumbhakarn.am . mahāAmanāh..
Śālena jaghnivān mūrdhni balena kapiAkuñjarah.
sa mah”Aātmā mahāAvegah. Kumbhakarn.asya mūrdhani.
10 Bibheda śālam . Sugrı̄vo na c’ âiv’ âvyathayat kapih.
tato vinadya sahasā śālaAsparśaAvibodhitah.
Dorbhyām ādāya Sugrı̄vam . Kumbhakarn.o ’harad balāt.
116
shall follow you with a great force!” Once he had said this
to the powerful Kumbha·karna, the demon-lord assigned
Vajra·vega and Pramáthin to the task in hand.
With a “So be it!” to Rávana, those two heroes, Dúsha-
na’s younger brothers, placed Kumbha·karna at the front
and set out quickly from the city.
Markandéya said:
Once he was outside his own city with his followers, 287.1
Kumbha·karna saw the monkey-army in front of him, glow-
ing with victory. Scrutinizing that army in the hope of catch-
ing sight of Rama, he saw Sumı́tra’s son, standing bow in
hand. The monkeys quickly came up, surrounded him on
all sides and hit him with many thick-trunked trees.
Others, ignoring the great danger, struck him with their 4–5
claws. Attacking with many different martial strategies, the 5
monkeys beat the demon-lord with a variety of terrible
weapons. Laughing while being beaten, he devoured the
monkeys, known as Bala and Chanda·bala, and the ape Va-
jra·bahu. Witnessing the demon Kumbha·karna’s dismay-
ing act, Tara and the others cried out in fear. Hearing the
monkey-led forces crying aloud, Sugrı́va rushed fearlessly
toward Kumbha·karna.
The great-minded elephant of a monkey descended at
speed on Kumbha·karna and struck him on the head force-
fully with a shala tree. The great-spirited, super-swift mon- 10
key, Sugrı́va, broke the shala on Kumbha·karna’s head, and
failed even to shake him. Then, immediately aroused by the
contact of the shala, Kumbha·karna grasped Sugrı́va with
his arms and took hold of him by force. But the heroic
117
hriyamān.am . tu Sugrı̄vam . Kumbhakarn.ena raks.asā
Aveks.y’ âbhyadravad vı̄rah. Saumitrir mitraAnandanah.
so ’bhipatya mahāAvegam . rukmaApuṅkham . mahāAśaram
Prāhin.ot Kumbhakarn.āya Laks.man.ah. paraAvı̄raAhā.
sa tasya dehāAvaran.am . bhittvā deham . ca sāyakah.
Jagāma dārayan bhūmim . rudhiren.a samuks.itah..
tathā sa bhinnaAhr.dayah. samutsr.jya kap’Aı̄śvaram
15 Kumbhakarn.o mah”Aês.vAāsah. pragr.hı̄taAśil”Aāyudhah.
abhidudrāva Saumitrim udyamya mahatı̄m . śilām.
Tasy’ âbhipatatas tūrn.am . .ksurābhyām ucchritau karau
ciccheda niśit’Aâgrābhyām . . sa babhūva catur A bhujah . .
Tān apy asya bhujān sarvān pragr.hı̄taAśil”Aāyudhān
ks.uraiś ciccheda laghv astram . Saumitrih. pratidarśayan.
Sa babhūv’ âtikāyaś ca bahuApādaAśiroAbhujah.
tam. Brahm’Aâstren.a Saumitrir dadāh’ âdriAcay’Aôpamam.
Sa papāta mahāAvı̄ryo divy’Aâstr’Aâbhihato ran.e
mah”AâśaniAvinirdagdhah. pādapo ’ṅkuravān iva.
20 Tam . dr.s.t.vā Vr.traAsam . kāśam . Kumbhakarn.am . tarasvinam
gat’Aâsum . patitam . bhūmau rāks.asāh. prādravan bhayāt.
Tathā tān dravato yodhān dr.s.t.vā tau Dūs.an.’Aânujau
avasthāpy’ âtha Saumitrim . sam . kruddhāv abhyadhāvatām.
Tāv ādravantau sam . kruddhau VajravegaAPramāthinau
abhijagrāha Saumitrir vinady’ ôbhau patatribhih..
Tatah. suAtumulam . yuddham abhaval lomaAhars.an.am
Dūs.an.’Aânujayoh. Pārtha Laks.man.asya ca dhı̄matah..
Mahatā śaraAvars.en.a rāks.asau so ’bhyavars.ata
tau c’ âpi vı̄rau sam . kruddhāv ubhau tau samavars.atām.
25 Muhūrtam evam abhavad VajravegaAPramāthinoh.
118
son of Sumı́tra, the joy of his friends, saw Sugrı́va being
taken away by the demon Kumbha·karna, and ran forward.
Arriving, Lákshmana, killer of enemy heroes, shot an extra-
swift, gold-shafted arrow at Kumbha·karna. The arrow cut
through his armor and body, and plowed up the ground,
smeared in blood. Pierced through the heart, Kumbha·kar-
na, the great archer, released the monkey-lord, acquired a
boulder as a weapon, and ran at Sumı́tra’s son, holding the
mighty stone aloft.
With two sharpened razors, the latter cut off the upraised
arms of the creature as it rushed swiftly toward him. He
became four-armed. Even those, his mutiple arms armed
with boulders, were cut off with razors by Sumı́tra’s son,
wielding a nimble weapon. He outgrew his body with many
feet, heads and arms. Looking like a cairn of stones, he was
burned by Sumı́tra’s son with the Brahma weapon. Stricken
by the divine weapon, he fell, hugely potent, in battle, like
a branching tree incinerated by a great bolt of lightning.
Seeing that the strong Kumbha·karna, who looked like Vrit- 20
ra, had fallen lifeless to the ground, the demons fled in terror.
Seeing those fleeing warriors, Dúshana’s younger broth-
ers stopped them and fell furiously upon Sumı́tra’s son. Su-
mı́tra’s son roared, and greeted Vajra·vega and Pramáthin,
who were rushing frenziedly toward him, with arrows.
Then, Partha, there was a tumultuous and hair-raising
battle between Dúshana’s younger brothers and the wise
Lákshmana. He showered those two demons with a huge
shower of arrows, and those two furious heroes both show-
ered him. And in this way the dreadful battle of Vajra·vega 25
and Pramáthin with Sumı́tra’s strong-armed son lasted for
119
Saumitreś ca mahāAbāhoh. sam . prahārah. suAdārun.ah..
Ath’ âdriAśr.ṅgam ādāya Hanūmān mārut’AātmaAjah.
abhidruty’ ādade prān.ān Vajravegasya raks.asah..
Nı̄laś ca mahatā grāvn.ā Dūs.an.’AâvaraAjam . harih.
Pramāthinam abhidrutya pramamātha mahāAbalah..
Tatah. prāvartata punah. sam . grāmah. kat.uk’Aôdayah.
RāmaArāvan.aAsainyānām anyonyam abhidhāvatām.
Śataśo Nairr.tān vanyā jaghnur vanyām . ś ca Nairr.tāh.
Nairr.tās tatra vadhyante prāyen.a na tu vānarāh..

288.1 Tatah. śrutvā hatam. sam . khye Kumbhakarn.am . sah’Aânugam
Prahastam . ca mah”Aês.vAāsam . Dhūmrāks.am . c’ âtitejasam
Putram Indrajitam . vı̄ram . Rāvan ah
. . pratyabhās . ata:
«jahi Rāmam amitraAghna Sugrı̄vam . ca saALaks.man.am.
Tvayā hi mama satAputra yaśo dı̄ptam upārjitam
jitvā vajraAdharam . sam. khye sahasr’Aâks.am . Śacı̄Apatim.
Antarhitah. prakāśo vā divyair dattaAvaraih. śaraih.
jahi śatrūn amitraAghna mama śastraAbhr.tām . vara.
5 RāmaALaks.man.aASugrı̄vāh. śaraAsparśam . na te ’nagha
samarthāh. pratisod.hum . ca kutas tadanuyāyinah.?
Agatā yā Prahastena Kumbhakarn.ena c’ ânagha
Kharasy’ âpacitih. sam . khye tām . gaccha tvam . mahāAbhuja.
Tvam adya niśitair bān.air hatvā śatrūn saAsainikān
pratinandaya mām . putra purā jitv” êva Vāsavam.»
120
some time. Then the Wind’s son, Hanúmat, seizing a moun-
tain peak, rushed up and took the life of the demon Vajra·
vega. And the mighty monkey Nila rushed up and crushed
Dúshana’s younger brother, Pramáthin, with a huge rock.
Then, attacking each other, a fierce battle between Rama’s
and Rávana’s armies erupted again. The forest creatures slew
Nı́rriti’s sons, and Nı́rriti’s sons the forest creatures in their
hundreds; but it was mostly Nı́rriti’s sons who were killed
there, not the monkeys.
Markandéya said:
Then, hearing that Kumbha·karna had, with his follow- 288.1
ers, been killed in battle, along with Prahásta, the great
archer, and the fierce Dhumráksha, Rávana said to his son,
the heroic Indra·jit:
“Enemy-killer, kill Rama and Sugrı́va, and Lákshmana
too! For you, my good son, have acquired glowing fame,
you have conquered the thunderbolt-wielder, the thousand-
eyed husband of Shachi,* in battle. Now, enemy-killer, vis-
ible or invisible, kill my enemies with divine, gift-given
arrows, best of my men bearing arms. Rama, Lákshmana 5
and Sugrı́va are unable to stand the touch of your arrows,
sinless being—so how can their followers? Sinless being,
what neither Prahásta nor Kumbha·karna could manage in
battle—the revenge for Khara—you take it, Great Arm!
Delight me, son, by killing our enemies and their soldiers
with your whetted arrows today, just as you did before in
conquering Vásava.”
121
Ity uktah. sa «tath” êty» uktvā ratham āsthāya dam . śitah.
prayayāv Indrajid rājam . s tūrn.am āyodhanam . prati.
Tato viśrāvya vispas.t.am . nāma rāks.asaApum . gavah.
āhvayām āsa samare Laks.man.am . śubhaAlaks.an.am.
10 Tam . Laks man
. . o ’py abhyadhāvat pragr.hya saAśaram . dhanuh.
trāsayam. s talaAghos.en.a sim . hah. ks.udraAmr.gān yathā.
Tayoh. samabhavad yuddham . suAmahaj jayaAgr.ddhinoh.
divy’AâstraAvidus.os tı̄vram anyonyaAspardhinos tadā.
Rāvan.is tu yadā n’ âivam . viśes.ayati sāyakaih.
tato gurutaram . yatnam ātis.t.had balinām . varah..
Tata enam . mahā A vegair ardayām āsa tomaraih .,
tān āgatān sa ciccheda Saumitrir niśitaih. śaraih.,
Te nikr.ttāh. śarais tı̄ks.n.air nyapatan dharan.ı̄Atale.
tam Aṅgado VāliAsutah. śrı̄mān udyamya pādapam
15 Abhidrutya mahāAvegas tād.ayām āsa mūrdhani.
tasy’ Êndrajid asam . bhrāntah. prāsen’ ôrasi vı̄ryavān
Prahartum aicchat, tam . c’ âsya prāsam . ciccheda Laks.man.ah..
tam abhyāśaAgatam . vı̄ram Aṅgadam . Rāvan.’AātmaAjah.
Gaday” âtād.ayat savye pārśve* vānaraApum . gavam.
tam acintya prahāram . sa balavān Vālinah. sutah.
Sasarj’ Êndrajitah. krodhāc chālaAskandham tath” Aṅgadah.
so ’ṅgadena rus.” ôtsr.s.t.o vadhāy’ Êndrajitas taruh.
Jaghān’ Êndrajitah. Pārtha ratham . s’Aâśvam. saAsārathim.
tato hat’Aâśvāt praskandya rathāt sa hataAsārathih.
20 Tatr’ âiv’ ântardadhe rājan māyayā Rāvan.’AātmaAjah..
122
Thus addressed, Indra·jit replied: “So be it!,” mounted
his chariot in armor, my king, and went forward quickly
to battle. Then, boldly announcing his name, the bullish
demon challenged Lákshmana, marked by good fortune, to
a fight. Lákshmana too grabbed his bow and arrows, and ran 10
toward him, spreading terror with a slapping sound, like a
lion petrifying tiny animals. Both gluttons for victory, both
au fait with divine weapons and in competition with each
other, there was a huge and intense battle between them.
But when he could not overcome him in this way with
his arrows, then Rávana’s son, the greatest of the strong,
made the weightiest of efforts: he bombarded him with
very swift javelins. As they arrived, Sumı́tra’s son split them
with whetted arrows. Mown down with sharp arrows, they
fell flat on the earth. Ángada, Valin’s glorious son, lifted
up a tree, rushed toward him at high speed and struck 15
him on the head. Unruffled, the potent Indra·jit wanted
to strike him on his chest with a spear, but Lákshmana cleft
his spear. When that bullish, heroic monkey Ángada ap-
proached, Rávana’s son struck him on the left side with a
club. Thinking nothing of that blow, the strong son of Va-
lin, Ángada, thereupon angrily hurled the trunk of a shala
tree at Indra·jit. That tree, released by Ángada in a rage
to kill Indra·jit, destroyed Indra·jit’s chariot, Partha, along
with his horses and his charioteer. Then, his charioteer slain,
having leaped from the chariot with its slaughtered horses,
Rávana’s son disappeared on the spot, my king, through his 20
magical power.
123
antarhitam . viditvā tam . bahuAmāyam . ca rāks.asam
Rāmas tam . deśam āgamya tat sainyam . paryaraks.ata.
sa Rāmam uddiśya śarais tato dattaAvarais tadā
Vivyādha sarvaAgātres.u Laks.man.am . ca mahāAbalam.
tam adr.śyam . śaraih. śūrau māyay” ântarhitam . tadā
Yodhayām āsatur ubhau Rāvan.im . Rāma ALaks . man.au.
sa rus.ā sarvaAgātres.u tayoh. purus.aAsim . hayoh.
Vyasr.jat sāyakān bhūyah. śataśo ’tha sahasraśah..
tam adr.śyam . vicinvantah. sr.jantam aniśam . śarān
25 Harayo viviśur vyoma pragr.hya mahatı̄h. śilāh..
tām
. ś ca tau c’ âpy adr.śyah. sa śarair vivyādha rāks.asah..
Tān bhr.śam . tād.ayām āsa Rāvan.ir māyayā vr.tah..
tau śarair ācitau vı̄rau bhrātarau RāmaALaks.man.au
petatur gaganād bhūmim . sūryāAcandramasāv iva.

289.1 Tāv ubhau patitau dr.s.t.vā bhrātarāv RāmaALaks.man.au
babandha Rāvan.ir bhūyah. śarair dattaAvarais tadā.
Tau vı̄rau śaraAbandhena baddhāv Indrajitā ran.e
rejatuh. purus.aAvyāghrau śakuntāv iva pañjare.
Tau dr.s.t.vā patitau bhūmau śataśah. sāyakaiś citau
Sugrı̄vah. kapibhih. sārdham . parivārya tatah. sthitah.
Sus.en.aAMaindaADvividaih. Kumuden’ Aṅgadena ca
HanūmanANı̄laATāraiś ca Nalena ca kap’Aı̄śvarah..
124
Realizing that the demon, who had many powers, had
disappeared, Rama came to that place and protected the
army. Then he aimed at Rama with gift-given arrows, and
pierced him and the hugely strong Lákshmana in all their
limbs. Then the heroes, Rama and Lákshmana, both fought
with arrows against Rávana’s invisible son, who had disap-
peared through his magical power. In a rage, he once more
discharged arrows in their hundreds and thousands into all
the limbs of those leonine men. Searching for the invisible
creature that was continuously shooting arrows, the mon-
keys armed themselves with great stones and took to the
sky. And as well as those two, the invisible demon pierced
them with arrows too. Concealed by his magical power,
Rávana’s son beat them severely. Covered in arrows, those
heroic brothers, Rama and Lákshmana, fell like the sun and
the moon from the sky to the earth.
Markandéya said:
Seeing that both those brothers, Rama and Lákshma- 289.1
na, had fallen, Rávana’s son then bound them further with
gift-given arrows. The two heroes, tigerish men trapped
by Indra·jit with a row of arrows, looked like a couple of
caged birds. Seeing those two fallen on the ground, covered
with hundreds of arrows, Sugrı́va, together with the mon-
keys, stood around them—the monkey-king together with
Sushéna, Mainda, Dvi·vida, Kúmuda, Ángada, Hanúmat,
Nila, Tara and Nala.
125
5 Tatas tam . deśam āgamya kr.taAkarmā Vibhı̄s.an.ah.
bodhayām āsa tau vı̄rau prajñ”Aâstren.a prabodhitau.
Viśalyau c’ âpi Sugrı̄vah. ks.an.en’ âitau cakāra ha
viśalyayā mah”Aâus.adhyā divyaAmantraAprayuktayā.
Tau labdhaAsam . jñau nr.Avarau viśalyāv udatis.t.hatām
gataAtandrı̄Aklamau c’ âpi ks.an.en’ âitau mahāArathau.
Tato Vibhı̄s.an.ah. Pārtha Rāmam Iks.vākuAnandanam
uvāca vijvaram . dr.s.t.vā kr.t’Aâñjalir idam . vacah.:
«Idam ambho gr.hı̄tvā tu rājaArājasya śāsanāt
Guhyako ’bhyāgatah. śvetāt tvatAsakāśam arim . Adama.
10 Idam ambhah. Kuberas te mahāArājah. prayacchati
antarhitānām . bhūtānām . darśan’Aârtham . param . Atapa.
Anena spr.s.t.aAnayano bhūtāny antarhitāny uta
bhavān draks.yati yasmai ca pradāsyati narah. sa tu.»
«Tath” êti» Rāmas tad vāri pratigr.hy’ âbhisam . skr.tam
cakāra netrayoh. śaucam . Laks.man.aś ca mahāAmanāh..
Sugrı̄vaAJāmbavantau ca Hanūmān Aṅgadas tathā
MaindaADvividaANı̄lāś ca prāyah. plavaAgaAsattamāh..
Tathā samabhavac c’ âpi yad uvāca Vibhı̄s.an.ah.,
ks.an.en’ âtı̄ndriyān.y es.ām . caks.ūm . s.y āsan Yudhis.t.hira.
15 Indrajit kr.taAkarmā ca pitre karma tad ātmanah.
nivedya punar āgacchat tvaray” ājiAśirah. prati.
Tam āpatantam . sam . kruddham . punar eva yuyutsayā
abhidudrāva Saumitrir Vibhı̄s.an.aAmate sthitah..
Akr.t’Aāhnikam ev’ âinam . jighām . sur jitaAkāśinam
śarair jaghāna sam . kruddhah . . taAsam
kr . jño ’tha Laks.man.ah..
126
Arriving at that place, Vibhı́shana, who knew what he 5
was doing, woke those two heroes, bringing them back to
consciousness with the consciousness weapon. Then Sugrı́-
va freed them of arrows in an instant with the great herb
vishálya, prepared with a divine spell. Freed from arrows,
their consciousness restored, those paragons of men stood
up, and in an instant the weariness and fatigue of such great
warriors had gone.
Then, Partha, when Vibhı́shana had seen Rama, the de-
light of Ikshváku, free from affliction, he greeted him with
joined hands and made this speech: “Enemy-subduer, in-
structed by the king of kings, a Gúhyaka took this water
and came to you from the White Mountain. Great King 10
Kubéra offers you this water, incinerator of the foe, so that
you can see invisible beings. Your eyes touched with this,
you shall see even invisible creatures, as will anyone you give
it to.”
Saying “So be it!,” Rama accepted that purified water and
washed his eyes, as did great-minded Lákshmana, Sugrı́va
and Jámbavat, Hanúmat, Ángada, Mainda, Dvi·vida and
Nila, and most of the eminent monkeys. Then what Vibhı́-
shana had described happened: in an instant, Yudhi·shthira,
their eyes became clairvoyant. And Indra·jit, his work done, 15
letting his father know of his action, came again at speed to
the front line of battle.
On Vibhı́shana’s advice, Sumı́tra’s son bore down on
him, attacking furiously, full of the desire to fight again.
So the furious Lákshmana, who had been tipped off in this
way, struck him with arrows, wanting to kill that one who
had the look of victory about him before he had performed
127
Tayoh. samabhavad yuddham . tad” ânyonyam . jigı̄s.atoh.
atı̄va citram āścaryam . ŚakraAPrahlādayor iva.
Avidhyad Indrajit tı̄ks.n.aih. Saumitrim . marmaAbhedibhih.
Saumitriś c’ ânalaAsparśair avidhyad Rāvan.im . śaraih..
20 SaumitriAśaraAsam . sparśād Rāvan ih
. . krodha Amūrchitah.
asr.jal Laks.man.āy’ âs.t.au śarān āśı̄Avis.’Aôpamān.
Tasy’ âsūn pāvakaAsparśaih. Saumitrih. patribhis tribhih.
yathā niraharad vı̄ras tan me nigadatah. śr.n.u.
Eken’ âsya dhanus.mantam . bāhum . dehād apātayat
dvitı̄yena saAnārācam . bhujam . bhūmau nyapātayat.
Tr.tı̄yena tu bān.ena pr.thuAdhāren.a bhāsvatā
jahāra suAnasam . c’ âpi śiro bhrājis.n.uAkun.d.alam.
Vinikr.ttaAbhujaAskandham . kabandham . bhı̄maAdarśanam
tam . hatvā sūtam apy astrair jaghāna balinām . varah..
25 Laṅkām . praveśayām āsus tam . ratham . vājinas tadā
dadarśa Rāvan.as tam . ca ratham . putraAvinākr.tam.
Sa putram . nihatam . dr.s.t.vā trāsāt sam . bhrāntaAmānasah.
Rāvan.ah. śokaAmoh’Aārto Vaidehı̄m . hantum udyatah..
AśokaAvanikāAsthām . tām . RāmaAdarśanaAlālasām
khad.gam ādāya dus.t.’Aātmā javen’ âbhipapāta ha.
Tam . dr.s.t.vā tasya durbuddher Avindhyah. pāpaAniścayam
śamayām āsa sam . kruddham . śrūyatām . yena hetunā.
«MahāArājye sthito dı̄pte na striyam . hantum arhasi
hat” âiv’ âis.ā yadā strı̄ ca bandhanaAsthā ca te vaśe.
30 Na c’ âis.ā dehaAbhedena hatā syād iti me matih..
128
his daily rites.* So a very striking and rare battle ensued
between the two of them, like that between Shakra and Pra-
hláda, each desiring to overcome the other. Indra·jit pierced
Sumı́tra’s son with sharp arrows, splitting his vital organs,
and Sumı́tra’s son pierced Rávana’s son with arrows whose
touch was like fire.
Senseless with anger at the touch of Sumı́tra’s son’s arrows, 20
Rávana’s son released eight venomous, snake-like shafts at
Lákshmana. Listen, as I tell how the hero, Sumı́tra’s son,
took his life with three arrows whose touch was like fire:
with one, he shot his bow-bearing arm from his body; with
the second he brought his arrow-bearing arm to the ground;
but with the third, broad, shining shaft, he took off his head
with its fine nose and sparkling earrings. Once he had slain
that headless trunk—a terrible sight with its arms lopped
from its shoulders—the strongest of the strong killed the
charioteer too with arrows.
Then the horses brought the chariot back to Lanka, and 25
Rávana saw that chariot minus his son. Seeing his son slain,
his mind reeling with fear, afflicted by grief and confusion,
Rávana prepared to kill the Vidéha princess. Grabbing his
sword, the evil-natured creature rushed quickly toward her
as she waited in the ashóka* grove, ardently hoping for a
glimpse of Rama.
Listen to the reasoning with which Avı́ndhya, seeing the
evil intention of that bad-minded one, calmed the angry
creature: “Stationed in a glorious great kingdom, you must
not kill a woman—a woman who has been killed already,
captive in your power. In my opinion she won’t be killed by 30
the destruction of her body. But kill her husband—killing
129
jahi bhartāram ev’ âsyā. hate tasmin hatā bhavet.
Na hi te vikrame tulyah. sāks.ād api śataAkratuh.
asakr.dd hi tvayā s’AÊndrās trāsitās tridaśā yudhi.»
Evam . bahuAvidhair vākyair Avindhyo Rāvan.am . tadā
kruddham . sam. śamayām āsa, jagr
. he ca sa tad vacah ..
Niryān.e sa matim kr
. . tvā nidhāy’ âsim ks
. . apā A carah.
ājñāpayām āsa tadā «ratho me kalpyatām» iti.

290.1 Tatah. kruddho daśaAgrı̄vah. priye putre nipātite
niryayau ratham āsthāya hemaAratnaAvibhūs.itam.
Sa vr.to rāks.asair ghorair vividh’AāyudhaApān.ibhih.
abhidudrāva Rāmam . sa yodhayan hariAyūthapān.
Tam ādravantam . sam . kruddham . MaindaANı̄laANal’AAṅgadāh.
Hanūmāñ Jāmbavām . ś c’ âiva sa Asainyāh. paryavārayan.
Te daśaAgrı̄vaAsainyam . tad r.ks.aAvānaraApuṅgavāh.
drumair vidhvam . sayām . cakrur daśaAgrı̄vasya paśyatah..
5 Tatah. svaAsainyam ālokya vadhyamānam arātibhih.
māyāvı̄ c’ âsr.jan māyām . Rāvan.o rāks.as’Aâdhipah..
Tasya dehaAvinis.krāntāh. śataśo ’tha sahasraśah.
rāks.asāh. pratyadr.śyanta śaraAśaktyAr.s.t.iApān.ayah..
Tān Rāmo jaghnivān sarvān divyen’ âstren.a rāks.asān.
atha bhūyo ’pi māyām . sa vyadadhād rāks.as’Aâdhipah..
Kr.tvā Rāmasya rūpān.i Laks.man.asya ca Bhārata
abhidudrāva Rāmam . ca Laks.man.am . ca daś’Aānanah..
Tatas te Rāmam arcchanto Laks.man.am . ca ks.apāAcarāh.
abhipetus tadā Rāmam . pragr . hı̄ta A śar’A āsanāh
..
130
him would be killing her. For clearly not even the god of
a hundred sacrifices himself is equal to your prowess, since
it’s not just the once that you’ve upset Indra and the gods
in battle.” Thus Avı́ndhya calmed the furious Rávana with
all kinds of arguments, and he took his advice. Deciding
to march out, the creature of darkness sheathed his sword,
then gave the order for his chariot to be made ready.
Markandéya said:
Then the furious ten-necked one, whose dear son had 290.1
been slain, mounted his gold and jewel-encrusted chariot,
and rode out. Surrounded by terrible demons, his hands
full of all kinds of weapons, fighting the monkey generals,
he bore down on Rama.
As he rushed at them furiously, Mainda, Nila, Nala and
Ángada, Hanúmat and Jámbavat surrounded him with their
armies. Before the eyes of the ten-necked one, those heroic
bears and monkeys scattered the ten-necked one’s army with
trees.
Then, seeing his own army being killed by his enemies, 5
Rávana, lord of demons, the possessor of magical power,
discharged his magic. Demons in their hundreds and thou-
sands, brandishing arrows, spears and swords, were seen to
issue from his body. Rama killed all those demons with a
divine weapon. So again the demon-lord resorted to magic.
Producing materializations of Rama and Lákshmana, Bhá-
rata, the ten-headed one bore down on Rama and Láksh-
mana. So those night-prowlers rushed at Rama and Láksh-
mana, and then fell upon Rama, their bows at the ready.
131
10 Tām . dr.s.t.vā rāks.as’Aêndrasya māyām Iks.vākuAnandanah.
uvāca Rāmam . Saumitrir asam . bhrānto br.had vacah.:
«Jah’ ı̂mān rāks.asān pāpān ātmanah. pratirūpakān!»
jaghāna Rāmas tām . ś c’ ânyān ātmanah. pratirūpakān.
Tato haryAaśvaAyuktena rathen’ ādityaAvarcasā
upatasthe ran.e Rāmam . Mātalih. ŚakraAsārathih..
Mātalir uvāca:
«Ayam . haryAaśvaAyug jaitro maghonah. syandan’Aôttamah.
anena Śakrah. Kākutstha samare daityaAdānavān
Śataśah. purus.aAvyāghra rath’Aôdāren.a jaghnivān.
tad anena naraAvyāghra may” āyattena sam . yuge
15 Syandanena jahi ks.ipram . Rāvan am
. . . mā ciram . kr.thāh.!»
ity ukto Rāghavas tathyam . vaco ’śaṅkata Mātaleh.:
«Māy” âis.ā rāks.asasy’ êti». tam uvāca Vibhı̄s.an.ah.:
«n’ êyam . māyā naraAvyāghra Rāvan.asya durAātmanah..
Tad ātis.t.ha ratham . śı̄ghram imam Aindram . mahāAdyute.»
tatah. prahr.s.t.ah. Kākutsthas «tath” êty» uktvā Vibhı̄s.an.am
Rathen’ âbhipapāt’ âtha daśaAgrı̄vam . rus.” ânvitah..
hāhāAkr.tāni bhūtāni Rāvan.e samabhidrute
Sim . haAnādāh. saApat.ahā divi divyāś tath” ânadan.
daśaAkandharaArājaAsūnvos tathā yuddham abhūn mahat.
20 Alabdh’ ôpamam anyatra tayor eva tath” âbhavat.
sa Rāmāya mahāAghoram . visasarja niśāAcarah.
Śūlam Indr’AâśaniAprakhyam . BrahmaAdan.d.am iv’ ôdyatam.
tac chūlam satvaram . Rāmaś ciccheda niśitaih. śaraih..
132
Witnessing that magical power of the demon-lord, Ik- 10
shváku’s delight, Sumı́tra’s son made this great, unruffled
speech to Rama: “Kill those evil demons which look like
you!” And Rama killed those which looked like him.
Then, on a chariot brilliant as the sun, yoked with bay
horses, Mátali, Shakra’s charioteer, approached Rama in
the battle.
Mátali said:
“This victory chariot, drawn by bay horses, is the boun-
tiful one’s best chariot. Kakútstha, tigerish man, with this
noble chariot Shakra killed daityas and dánavas in their
hundreds in battle. So with this chariot driven by me, tiger-
ish man, quickly kill Rávana in the battle. Don’t delay!” 15
Addressed in this way, Rághava was suspicious of Mátali’s
true speech:
“This is some magic of the demon!” But Vibhı́shana told
him: “This is not the evil-natured Rávana’s magic, tiger-
ish man! So, splendid being, swiftly mount this chariot of
Indra.” Then Kakútstha was delighted.
Saying “So be it!” to Vibhı́shana, full of rage, he then
drove at the ten-necked one with the chariot. When Ráva-
na was attacked, beings screamed “Haha!”; then divine lion
roars thundered in the sky with kettledrums. And the fight
between the ten-necked one and the prince was great—
nothing to exceed it had happened anywhere else. The 20
night-prowler hurled at Rama a most terrible spear, like
Indra’s thunderbolt, like Brahma’s staff held aloft. Rama
split that spear quickly with his sharp arrows.
133
Tad dr.s.t.vā dus.karam
. karma Rāvan.am
. bhayam āviśat.
tatah. kruddhah. sasarj’ āśu daśaAgrı̄vah. śitām
. ś charān
Sahasr’Aâyutaśo Rāme śastrān.i vividhāni ca
tato bhuśun.d.ı̄h. śūlāni ca musalāni paraśvadhān
Śaktı̄ś ca vividh’Aākārāh. śataAghnı̄ś ca śitān ks.urān.
tām
. māyām . dr.s.t.vā daśaAgrı̄vasya raks.asah.
. vikr.tām
25 Bhayāt pradudruvuh. sarve vānarāh. sarvato diśam.
tatah. suApatram . suAmukham . hemaApuṅkham . śar’Aôttamam
Tūn.ād ādāya Kākutstho brahm’Aâstren.a yuyoja ha.
. bān.aAvaryam
tam . Rāmen.a brahm’Aâstren.’ ânumantritam
Jahr.s.ur devaAgandharvā dr.s.t.vā ŚakraApurogamāh.
alp’Aâvaśes.am āyuś ca tato ’manyanta raks.asah.
Brahm’Aâstr’Aôdı̄ran.āc chatror devaAdānavaAkim
. narāh..
tatah. sasarja tam. Rāmah. śaram apratim’Aâujasam
Rāvan.’Aântakaram. ghoram . BrahmaAdan.d.am iv’ ôdyatam.
muktaAmātren.a Rāmen.a dūr’Aākr.s.t.ena Bhārata
30 Sa tena rāks.asaAśres.t.hah. saArathah. s’AâśvaAsārathih.
prajajvāla mahāAjvālen’ âgnin” âbhipariplutah..
Tatah. prahr.s.t.ās tridaśāh. sahaAgandharvaAcāran.āh.
nihatam
. Rāvan.am . dr.s.t.vā Rāmen.’ âklis.t.aAkarman.ā.
Tatyajus tam . mahāAbhāgam . pañca bhūtāni Rāvan.am
bhram . śitah
. sarva A lokes
. u sa hi brahm’AâstraAtejasā.
Śarı̄raAdhātavo hy asya mām . sam. rudhiram eva ca
neśur brahm’AâstraAnirdagdhā na ca bhasm’ âpy adr.śyata.
134
Seeing that almost impossible feat, Rávana was filled with
fear. Then, angered, the ten-necked one quickly fired off
sharp arrows and various weapons at Rama in their tens of
millions—such as bhushúndis, spears, clubs, axes, lances of
various kinds, hundred-killers and sharpened blades. Seeing
the ten-necked demon’s unnatural power, all the monkeys 25
scattered, out of fear, in every direction. Then Kakútstha,
taking a well-feathered, fine-headed, gold-shafted super-
arrow from his quiver, joined it to Brahma’s weapon. Rama
charged this supreme arrow with the Brahma weapon.
Seeing this, the gods and gandhárvas, led by Shakra, re-
joiced. And they thought the enemy demon’s life almost
over—the gods, dánavas, kim·naras—because of the charg-
ing of Brahma’s weapon. Then Rama released that terrible
arrow—its energy immeasurable, like Brahma’s staff held
aloft—and finished off Rávana. For as soon, Bhárata, as
it was released by Rama, drawing his bowstring from far
above him into a circle, it ignited the best of demons, with 30
his chariot, horses and charioteer; he was engulfed by a great
blazing fire.
Then the gods rejoiced, together with the gandhárvas and
cháranas, on seeing Rávana killed by Rama, the unimpeach-
able actor. The five elements abandoned the most fortunate
Rávana, for he was ousted in all the worlds by the brilliance
of Brahma’s weapon. His bodily elements, even his flesh and
blood, perished, burned up by Brahma’s weapon, and not
even his ashes were seen.
135
291.1 Sa hatvā Rāvan.am . ks.udram . rāks.as’Aêndram . suraAdvis.am
babhūva hr.s.t.ah. saAsuhr.d Rāmah. Saumitrin.ā saha.
Tato hate daśaAgrı̄ve devāh. saArs.iApurogamāh.
āśı̄rbhir jayaAyuktābhir ānarcus tam . mahāAbhujam.
Rāmam . kamala Apatr’ Aâks. . . .uvuh. sarvaAdevatāh.
am tus t
Gandharvāh. pus.paAvars.aiś ca vāgbhiś ca tridaś’Aālayāh..
Pūjayitvā tathā Rāmam . pratijagmur yath”Aāgatam.
tan mah”AôtsavaAsam . kāśam āsı̄d ākāśam acyuta.
5 Tato hatvā daśaAgrı̄vam . Laṅkām . Rāmo mahāAyaśāh.
Vibhı̄s.an.āya pradadau prabhuh. paraApuram . Ajayah..
Tatah. Sı̄tām . purasAkr.tya Vibhı̄s.an.aApurasAkr.tām
Avindhyo nāma suAprajño vr.ddh’Aâmātyo viniryayau.
Uvāca ca mah”Aātmānam . Kākutstham . dainyam āsthitah.:
«pratı̄ccha devā sadAvr.ttām . mah” Aātmañ Jānakı̄m iti.»
Etac chrutvā vacas tasmād avatı̄rya rath’Aôttamāt
bās.pen.’ âpihitām . Sı̄tām . dadarś’ Êks.vākuAnandanah..
Tām . dr.s.t.vā cāruAsarv’Aâṅgı̄m . yānaAsthām . śokaAkarśitām
mal’AôpacitaAsarv’Aâṅgı̄m jat ilām
. . . .. . kr s n aAvāsasam
10 Uvāca Rāmo Vaidehı̄m . parāmarśaAviśaṅkitah.:
«gaccha Vaidehi muktā tvam . . yat kāryam . tan mayā kr.tam.
Mām āsādya patim . bhadre na tvam . rāks. Aveśmani
asa
jarām . vrajethā iti me nihato ’sau niśāAcarah..
Katham . hy asmadAvidho jātu jānan dharmaAviniścayam
paraAhastaAgatām . nārı̄m . muhūrtam api dhārayet?
SuAvr.ttām aAsuAvr.ttām . v” âpy aham . tvām adya maithili
136
Markandéya said:
Having killed the low, god-hating demon-lord, Rávana, 291.1
Rama was delighted, as was Sumı́tra’s son, and their friends.
Once the ten-necked one had been killed, then the gods, led
by the seers, honored that great-armed one with blessings
for his victory.
All the gods, gandhárvas, and those living in heaven,
praised Rama of the lotus-petal eyes with downpours of
flowers and words. After honoring Rama in this way, they
returned as they had come. The sky looked like one great
festival, imperishable one.* So, having killed the ten-necked 5
one, the most glorious Rama, conqueror of the enemy city,
gave Lanka to Vibhı́shana. Then, preceded by Sita and Vi-
bhı́shana, the most wise and ancient minister, Avı́ndhya,
issued out. And he said to the great-souled Kakútstha, sunk
in depression: “Great soul, receive back your virtuous queen,
Jánaka’s daughter.”
Having listened to this speech, the delight of Ikshváku
stepped down from that supreme chariot and looked at Sita,
veiled in tears. Seeing her, all her limbs beautiful, standing
on a vehicle, thin from grief, her body caked with dirt, her
hair matted, wearing a black robe, Rama, suspicious that 10
she had been violated, said to the Vidéha princess:
“Go, princess of Vidéha! You have been freed. I have done
what I had to. Good lady, since I was your husband I could
not let you wander into old age in a demon’s house, so I
killed that creature of the night. For how could someone
like me, who knows what the Law decrees, tolerate his wife’s
being in another man’s power even for a hour? Whether you
137
n’ ôtsahe paribhogāya śv’Aâvalı̄d.ham . havir yathā.»
Tatah. sā sahasā bālā tac chrutvā dārun.am . vacah.
papāta devı̄ vyathitā nikr.ttā kadalı̄ yathā.
15 Yo ’pi asyā hars.aAsam . bhūto mukhaArāgas tad” âbhavat
ks.an.ena sa punar bhras.t.o nih.śvāsa iva darpan.e.
Tatas te harayah. sarve tac chrutvā RāmaAbhās.itam
gat’AâsuAkalpā niśces.t.ā babhūvuh. sahaALaks.man.āh..
Tato devo viśuddh’Aātmā vimānena caturAmukhah.
padmaAyonir jagatAsras.t.ā darśayām āsa Rāghavam,
Śakraś c’ âgniś ca Vāyuś ca Yamo Varun.a eva ca
Yaks.’Aâdhipaś ca bhagavām . s tathā sapta’Ars.ayo ’malāh.
Rājā Daśarathaś c’ âiva divyaAbhāsvaraAmūrtimān
vimānena mah”Aârhen.a ham . saAyuktena bhāsvatā.
20 Tato ’ntariks.am . tat sarvam . devaAgandharvaAsam . kulam
śuśubhe tārakāAcitram . śarad’ ı̂va nabhas A talam.
Tata utthāya Vaidehı̄ tes.ām . madhye yaśasvinı̄
uvāca vākyam . kalyān . ı̄ Rāmam . pr.thulaAvaks.asam.
«RājaAputra na te dos.am . karomi viditā hi te
gatih. strı̄n.ām
. narān.ām . ca. śr.n.u c’ êdam . vaco mama.
Antaś carati bhūtānām . mātariśvā sadāAgatih .
sa me vimuñcatu prān.ān yadi pāpam . carāmy aham.
Agnir āpas tath” ākāśam . pr.thivı̄ vāyur eva ca
vimuñcantu mama prān.ān yadi pāpam . carāmy aham.
25 Yath” âham . tvadAr.te vı̄ra n’ ânyam . svapne ’py acintayam
tathā me devaAnirdis.t.as tvam eva hi patir bhava.»
Tato ’ntariks.e vāg āsı̄t suAbhagā lokaAsāks.in.ı̄
pun.yā sam . hars.an.ı̄ tes.ām . vānarān.ām . mahātmanām.
138
have behaved well or not, princess of Mı́thila, you are like
an oblation licked by a dog—I cannot enjoy you now.”
When the young queen heard this dreadful speech, she
fell juddering down, like a cut banana tree. Then the color 15
that had risen in her face from joy disappeared again in a
moment, like breath from a mirror. And all the monkeys,
and Lákshmana too, hearing what Rama had said, became
motionless, as if dead.
Then the four-faced, pure-spirited god,* born from a
lotus, creator of the universe, showed himself with his vehi-
cle to Rághava, as did Shakra, Agni, Vayu, Yama, Váruna,
the lordly king of the yakshas, and the stainless seven seers,
and King Dasha·ratha, shining and divine in form, with his
greatly worthy, glorious vehicle, yoked with geese. The en- 20
tirety of space was filled with gods and gandhárvas; it shone
like the surface of the sky bright with autumnal stars. Then
the glorious and beautiful princess of Vidéha stood up in
their midst and made a speech to broad-chested Rama:
“Prince, I find no fault with you, for you are familiar
with the way of men and women. Listen to what I have to
say. The ever-moving wind that moves in beings—let him
liberate my life breaths if I have done wrong! Let fire, water,
space, earth and wind liberate my life breaths if I have done
wrong! As even in my dreams, hero, I have never thought 25
of anyone but you, so you should be my husband, as was
determined by the gods.”
Then there was a beautiful, auspicious voice in the sky, a
universal witness, gladdening those great-spirited monkeys.
139
Vāyur uvāca:
«Bho bho Rāghava satyam . vai vāyur asmi sadAāgatih..
apāpā maithilı̄ rājan. sam
. gaccha saha bhāryayā.»
Agnir uvāca:
«Aham antah.Aśarı̄raAstho bhūtānām
. RaghuAnandana.
suAsūks.mam api Kākutstha maithilı̄ n’ âparādhyati.»
Varun. a uvāca:
«Rasā vai matAprasūtā hi bhūtaAdehes.u Rāghava.
aham
. vai tvām
. prabravı̄mi maithilı̄ pratigr.hyatām.»
Brahm”ôvāca
30 «Putra n’ âitad ih’ āścaryam . tvayi rāja’Ars.iAdharmin.i.
sādho sadvr.tta Kākutstha śr.n.u c’ êdam . vaco mama.
Śatrur es.a tvayā vı̄ra devaAgandharvaAbhoginām
Yaks.ān.ām
. dānavānām . ca maha”Ars.ı̄n.ām . ca pātitah..
Avadhyah. sarvaAbhūtānām . mat A prasādāt pur” âbhavat.
kasmāc cit kāran.āt pāpah. kam . cit kālam upeks.itah..
Vadh’Aârtham ātmanas tena hr.tā Sı̄tā durAātmanā
NalakūbaraAśāpena raks.ā c’ âsyāh. kr.tā mayā.
Yadi hy akāmām āsevet striyam anyām api dhruvam
śatadh” âsya phalen mūrdhā ity uktah. so ’bhavat purā.
35 N’ âtra śaṅkā tvayā kāryā. pratı̄cch’ êmām . mahāAdyute.
kr.tam. tvayā mahat kāryam . devānām amara Aprabha.»
140
Vayu said:
“Oh, Oh, Rághava! It’s true—I am the ever-moving Wind
—the princess of Mı́thila is without sin, king. Be reunited
with your wife!”
Agni said:
“I am in the body of beings, Raghu’s delight. The princess
of Mı́thila has not, even in the slightest, strayed, Kakútstha.”
Váruna said:
“The juices in creatures’ bodies are produced by me, Rá-
ghava. Truly, I tell you, take the princess of Mı́thila back!”
Brahma said:
“Good son, virtuous Kakútstha, for you, who have the 30
law of the royal seers, there is nothing extraordinary about
this. Listen to my words. You have felled this enemy of the
gods, gandhárvas, snakes, yakshas, dánavas and great seers.
Hitherto, by my grace, no beings could kill him. For some
reason the evil one was overlooked for some time. Sita was
abducted by the evil-natured one in order to bring about his
own death, and I protected her by means of Nala·kúbara’s
curse. For he had been told in the past that, if he were to
approach any unwilling woman, it would certainly result
in his head splitting into a hundred pieces. You should 35
be in no doubt about this. Take her back, glorious man.
You have done a great deed for the gods, you who are like
an immortal!”
141
Daśaratha uvāca:
«Prı̄to ’smi vatsa bhadram . te pitā Daśaratho ’smi te
. ca praśādhi purus.’Aôttama!»
anujānāmi rājyam
Rāma uvāca:
«Abhivādaye tvām. rāj’Aêndra. yadi tvam . janako mama
gamis.yāmi purı̄m
. ramyām Ayodhyām . śāsanāt tava.»

Tam uvāca pitā bhūyah. prahr.s.t.o Bharata’Ars.abha
«gacch’ âyodhyām . praśādh’ ı̂ti» Rāmam . rakt’AântaAlocanam
«Sampūrn.ān’ ı̂ha vars.ān.i caturdaśa mahāAdyute.»
tato devān namaskr.tya suhr.dbhir abhinanditah.
40 Mah”Aêndra iva Paulomyā bhāryayā sa sameyivān.
tato varam . dadau tasmai Avindhyāya param . Atapah.
Trijat.ām. c’ ârtha Amānābhyām . yojayām āsa rāks.ası̄m.
tam uvāca tato Brahmā devaih. śakraApurogamaih.:
«KausalyāAmātar is.t.ām . s te varān adya dadāni kān?»
vavre Rāmah. sthitim . dharme śatrubhiś c’ âparājayam
Rāks.asair nihatānām . ca vānarān.ām . samudbhavam.
tatas te Brahman.ā prokte «tath” êti» vacane tadā
Samuttasthur mahāArāja vānarā labdhaAcetasah.
Sı̄tā c’ âpi mahāAbhāgā varam . Hanumate dadau:
45 «RāmaAkı̄rtyā samam . putra jı̄vitam
. te bhavis.yati,
divyās tvām upabhogāś ca matAprasādaAkr.tāh. sadā
Upasthāsyanti Hanumann iti sma hariAlocana.»
142
Dasha·ratha said:
“I am pleased, son. A blessing on you! I am your father,
Dasha·ratha. I give permission. And govern the kingdom,
outstanding man!”
Rama said:
“I salute you, Indra of a king. If you are my father, I will
go to the beautiful city of Ayódhya at your command.”
Markandéya said:
Delighted, his father, bull of the Bharatas, again told
him, Rama of the red-tipped eyes: “Go to Ayódhya and
govern! Your fourteen years here have been completed, man
of great glory.”
Then having bowed to the gods, and greeted by his
friends, he was reunited with his wife, like great Indra with 40
Paulómi. Then the incinerator of the foe gave a gift to that
Avı́ndhya, and provided the demoness Tri·jata with wealth
and honor. Then Brahma, among the gods with Indra at
their head, said to him:
“Kausálya’s son, what gifts do you desire that I shall give
you today?” Rama chose firmness in the Law, invincibility in
the face of his enemies and the resurrection of the monkeys
killed by the demons. And when Brahma had spoken the
words “So be it!” the monkeys stood up, their consciousness
restored, great king.
Then the most fortunate Sita gave a gift to Hanúmat:
“Your life, son, shall last as long as Rama’s fame, and, fash- 45
ioned by my grace, divine refreshments shall ever wait on
you, brown-eyed Hanúmat!” And while those whose actions
were impeccable were looking on, all the gods, with Indra at
143
tatas te preks.amān.ānām . tes.ām aklis.t.aAkarman.ām
Antardhānam . yayur devāh. sarve ŚakraApurogamāh..
dr.s.t.vā Rāmam . tu jānakyā saṅgatam . ŚakraAsārathih.
Uvāca paramaAprı̄tah. suhr.nAmadhya idam . vacah.:
«devaAgandharvaAyaks.ān.ām . mānus.’AâsuraAbhoginām
Apanı̄tam . tvayā duh. kham idam. satyaAparākrama.
saAdev’AâsuraAgandharvā yaks.aArāks.asaApannagāh.
50 Kathayis.yanti lokās tvām . yāvad bhūmir dharis.yati.»
ity evam uktv” ânujñāpya Rāmam . śastraAbhr.tām . varam
Sam . pūjy’ âpākramat tena rathen’ âditya Avarcasā.
tatah. Sı̄tām . purasAkr.tya Rāmah. Saumitrin.ā saha
Sugrı̄vaApramukhaiś c’ âiva sahitah. sarvaAvānaraih.
vidhāya raks.ām . Laṅkāyām . Vibhı̄s.an.aApurasAkr.tah.
Sam . tatāra punas tena setunā makar’Aālayam
Pus.paken.a vimānena khecaren.a virājatā
KāmaAgena yathā mukhyair amātyaih. sam . vr.to vaśı̄.
tatas tı̄re samudrasya yatra śiśye sa pārthivah.
55 Tatr’ âiv’ ôvāsa dharm’Aātmā sahitah. sarvaAvānaraih..
ath’ âinān Rāghavah. kāle samānı̄y’ âbhipūjya ca
Visarjayām āsa tadā ratnaih. sam . tos.ya sarvaśah..
gates.u vānar’Aêndres.u gopuccha’Arks.es.u tes.u ca
Sugrı̄vaAsahito Rāmah. Kis.kindhām . punar āgamat.
Vibhı̄s.an.en’ ânugatah. Sugrı̄vaAsahitas tadā
Pus.paken.a vimānena Vaidehyā darśayan vanam
Kis.kindhām . tu samāsādya Rāmah. praharatām . varah.
Aṅgadam kr
. . ta A karmān am
. . yauva Arājye ’bhyas . ecayat.
144
their head, disappeared. But seeing Rama reunited with Já-
naka’s daughter, Shakra’s charioteer, extremely pleased, said
this, in the midst of friends:
“You, whose strength is truth, have dispersed this sorrow
of gods, gandhárvas, yakshas, men, anti-gods and snakes.
Yakshas, demons, serpents, along with gods, anti-gods and
gandhárvas, and the worlds will tell of you as long as the earth 50
remains.” Having said this, he asked for leave to depart,
honored the best of weapon-bearers, Rama, and left with his
chariot brilliant as the sun. Then, placing Sita before him,
together with Sumı́tra’s son, along with all the monkeys,
with Sugrı́va at their head, and attended by Vibhı́shana,
Rama arranged for Lanka’s protection.
And then he again crossed the sea monster’s realm by
that causeway, on the beautiful sky-going chariot, Púshpa-
ka, which goes as he wills, a ruler surrounded by his chief
ministers. Then, on the seashore where he, the king, had
slept, the Law-spirited man stayed with all the monkeys. 55
In time Rághava called them together and honored them,
and, having completely satisfied them with jewels, dismissed
them. And when the monkey-lords and the monkeys and
bears had gone, Rama went back to Kishkı́ndha with Su-
grı́va.
Followed by Vibhı́shana, and accompanied by Sugrı́va,
he showed the Vidéha princess the forest from the Púsh-
paka vehicle. After he had reached Kishkı́ndha, Rama, the
greatest of warriors, had Ángada, who had done his duty,
consecrated as crown prince.
145
tatas tair eva sahito Rāmah. Saumitrin.ā saha
60 Yath”Aāgatena mārgen.a prayayau svaApuram
. prati.
Ayodhyām . rās.t.raApatis tatah.
. sa samāsādya purı̄m
Bharatāya Hanūmantam . dūtam. prāsthāpayat tadā.
laks.ayitv” êṅgitam
. sarvam
. priyam
. tasmai nivedya ca
VāyuAputre punah. prāpte Nandigrāmam upāgamat.
sa tatra malaAdigdh’Aâṅgam
. Bharatam . cı̄raAvāsasam
Agratah. pāduke kr.tvā dadarś’ āsı̄nam āsane.
saṅgato Bharaten’ âtha Śatrughnena ca vı̄ryavān
Rāghavah. sahaASaumitrir mumude Bharata’Ars.abha.
tato BharataAŚatrughnau sametau gurun.ā tadā
65 Vaidehyā darśanen’ ôbhau prahars.am
. samavāpatuh..
tasmai tad Bharato rājyam āgatāy’ âtisatkr.tam
nyāsam
. niryātayām āsa yuktah. paramayā mudā.
Tatas te Vais.n.ave śūram
. naks.atre ’bhimate ’hani
Vasis.t.ho Vāmadevaś ca sahitāv abhyas.iñcatām.
So ’bhis.iktah. kapiAśres.t.ham . saAsuhr.jAjanam
. Sugrı̄vam
Vibhı̄s.an.am
. ca Paulastyam anvajānād gr.hān prati.
Abhyarcya vividhai bhogaih. prı̄tiAyuktau mudā yutau
samādhāy’ êtiAkartavyam
. duh.khena visasarja ha.
Pus.pakam . ca vimānam . tat pūjayitvā sa Rāghavah.
prādād Vaiśravan.āy’ âiva prı̄tyā sa RaghuAnandanah..
70 Tato deva’Ars.iAsahitah. saritam
. Gomatı̄m anu
daś’ âśvaAmedhān ājahre jārūthyān sa nirargalān.
146
Then, together with them, Rama, along with Sumı́tra’s
son, went toward his own city by the way he had come. On 60
reaching Ayódhya city, the lord of the realm sent Hanúmat
as a messenger to Bharata. Noting every gesture, the Wind’s
son told him the good news, and he returned again* to
Nandi·grama. There he saw Bharata, wearing a bark tunic,
his limbs smeared with dirt, sitting on a seat, with Rama’s
sandals in front of him. Then heroic Rághava, along with
Sumı́tra’s son, rejoiced on being reunited with Bharata and
Shatru·ghna, O Bharata bull; and Bharata and Shatru·ghna,
reunited with their elder, both became joyful on seeing the 65
Vidéha princess. Filled with an overwhelming joy, Bharata
restored his honored trust, the kingdom, to the one who
had come back.
Then, on an auspicious day under the Váishnava constel-
lation, Vası́shtha and Vama·deva together consecrated the
hero. Consecrated, he gave the best of monkeys, Sugrı́va,
and Vibhı́shana, Pulástya’s son, together with the friendly
people, leave to go home. Having, with various luxuries,
honored the two of them, who were pleased and filled with
joy, he accepted his duty and sorrowfully let them go. Rágha-
va, the delighter of Raghu, honored the Púshpaka vehicle
and gave it with pleasure to Vaishrávana. Then, accom- 70
panied by the gods and the seers, without obstruction he
offered ten horse sacrifices with donations of meat next to
the Go·mati river.
147
292.1 Evam etan mahāAbāho Rāmen.’ âmitaAtejasā
prāptam . vyasanam atyugram . vanavāsaAkr.tam . purā.
Mā śucah. purus.aAvyāghra! ks.atriyo ’si param . Atapa.
bāhuAvı̄ry’Aāśrite mārge vartase dı̄ptaAnirn.aye.
Na hi te vr.jinam . kim . cid vartate param’Aân.vAapi.
asmin mārge nis.ı̄deyuh. s’ Êndrā api sur’Aâsurāh..
Sam . hatya nihato Vr.tro Marudbhir vajraApān.inā
Namuciś c’ âiva durdhars.o Dı̄rghajihvā ca rāks.ası̄.
5 Sahāyavati sarv’Aârthāh. sam . tis.t.hant’ ı̂ha sarvaśah..
kim . nu tasy’ âjitam . sam . khye yasya bhrātā Dhanam . jayah.
Ayam . ca balinām. śres
..tho Bhı̄mo bhı̄ma Aparākramah .
yuvānau ca mah”Aês.vAāsau vı̄rau mādravatı̄Asutau?
Ebhih. sahāyaih. kasmāt tvam . vis.ı̄dasi param . Atapa
ya ime vajrin.ah. senām . jayeyuh . saMarud A gan
. ām?
Tvam apy ebhir mah”Aês.vAāsaih. sahāyair devaArūpibhih.
vijes.yasi ran.e sarvān amitrān Bharata’Ars.abha.
Itaś ca tvam imām . paśya Saindhavena durAātmanā
balinā vı̄ryaAmattena hr.tām ebhir mah”Aātmabhih.
10 Ānı̄tām. Draupadı̄m . Kr.s.n.ām . kr.tvā karma sudus.karam
Jayadratham . ca rājānam . vijitam . vaśam āgatam.
Asahāyena Rāmen.a Vaidehı̄ punar āhr.tā
hatvā sam . khye daśaAgrı̄vam . rāks.asam . bhı̄maAvikramam
Yasya śākhāAmr.gā mitrān.y r.ks.āh. kālaAmukhās tathā
jātyAantaraAgatā rājann etad buddhy” ânucintaya.
148
Markandéya said:
Great-arm, in this way Rama, whose luster is immeasur- 292.1
able, underwent this very great hardship in the past as a
result of living in the forest.
Don’t grieve, tigerish man! You are a warrior-prince, in-
cinerator of the foe! You are on the path founded on strength
of arms, and fiery resolve. You show no signs of even the
minutest vice. Demons and gods—even Indra—would de-
spair on this path. Joining with the Maruts, the thunderbolt-
wielder* killed Vritra, and the unassailable demoness, Dir-
gha·jihva. Throughout this world all aims are accomplished 5
by the one who has companions. What is not won in bat-
tle by the man who has Dhanam·jaya for a brother? And
this strongest of the strong, the frighteningly bold Bhima?
And the great bowmen, the youthful and heroic twin sons
of Madri? With these companions who could conquer the
army of the thunderbolt-wielder along with his troops of
Maruts, why do you despair, incinerator of the foe? You
too, with these great, god-like archers as companions, will
conquer all enemies in battle, Bharata bull.
See how these great-spirited ones, accomplishing a most
difficult feat, rescued Krishná Dráupadi, who had been ab-
ducted by the strong, evil-souled Sáindhava, drunk with
power; and King Jayad·ratha was conquered and brought
under control. Without such companions, Rama recovered
the Vidéha princess, having killed the terrifyingly strong
ten-necked demon in battle. His friends were monkeys and
black-faced bears —quite different kinds of creatures. Bear
that in mind, my king. Therefore, best of Kurus, Bharata
149
Tasmāt sa tvam. KuruAśres.t.ha mā śuco Bharata’Ars.abha!
tvadAvidhā hi mah”Aātmāno na śocanti param . Atapa.
Evam āśvāsito rājā Mārkan.d.eyena dhı̄matā
tyaktvā duh.kham adı̄n’Aātmā punar apy enam abravı̄t.
150
bull, do not grieve! For great-spirited men like you do not
grieve, incinerator of the foe.
Thus consoled by the wise Markandéya, the king relin-
quished his sorrow, and, undaunted in himself, addressed
him again.
151
293–299
The Glorification
of the Faithful Wife
’ ātmānam anuśocāmi
293.1
N n’ êmān bhrātr̄.n mahāAmune
haran.am . c’ âpi rājyasya yath” êmām . Drupad’Aātmajām.
Dyūte durātmabhih. klis.t.āh. Kr.s.n.ayā tāritā vayam
Jayadrathena ca punar vanāc c’ âpi hr.tā balāt.
Asti sı̄mantinı̄ kā cid dr.s.t.aApūrv” âpi vā śrutā
pativratā mahāAbhāgā yath” êyam . Drupad’Aātmajā?

Śr.n.u rājan kulaAstrı̄n.ām. mahāAbhāgyam Yudhis.t.hira,
sarvam etad yathā prāptam . Sāvitryā rājaAkanyayā.
5 Āsı̄n Madres.u dharm’Aātmā rājā paramaAdharmikah.
Brahman.yaś ca mah”Aātmā ca satyaAsam . dho jit’Aêndriyah.
Yajvā dānaApatir daks.ah. pauraAjānapadaApriyah.
pārthivo ’śvapatir nāma sarvaAbhūtaAhite ratah..
Ks.amāvān anAapatyaś ca satyaAvāgAvijit’Aêndriyah.
atikrāntena vayasā sam . tāpam upajagmivān.
Apaty’Aôtpādan’Aârtham . ca tı̄vram. niyamam āsthitah.
kāle parimit’Aāhāro brahmacārı̄ jit’Aêndriyah..
Hutvā śataAsahasram . sa Sāvitryā rājaAsattama
s.as.t.he s.as.t.he tadā kāle babhūva mitaAbhojanah..
10 Etena niyamen’ āsı̄d vars.ān.y as.t.ādaś’ âiva tu
pūrn.e tv as.t.ādaśe vars.e Sāvitrı̄ tus.t.im abhyagāt.
Rūpin.ı̄ tu tadā rājan darśayām āsa tam . nr.pam
agnihotrāt samutthāya hars.en.a mahat” ânvitā
uvāca c’ âinam . varadā vacanam . pārthivam . tadā:
154
don’t grieve for myself, nor for these brothers—no, 293.1
I not even for the kingdom’s theft, Great Sage—so much
as I grieve for this daughter of Drúpada. At the dicing,
when we were tormented by the wicked, it was Krishná*
who saved us; and now she has been snatched once more
and dragged from the forest by Jayad·ratha. Have you ever
heard, or even caught sight of a woman—a wife—so pure,
so devoted and virtuous as this, as Drúpada’s daughter?
Markandéya said:
Listen, King Yudhi·shthira, to a story of the high purity
of virtuous women—how all that follows was accomplished
by a princess called Sávitri.
There was, among the Madras, a king, wonderfully 5
virtuous, the epitome of law, a friend to brahmins, a great
spirit who kept his word and his self-control—a clever king
called Ashva·pati, a sacrificer, a lord of liberality, dear to
both town and country, dedicated to the welfare of all. He
had self-control and spoke the truth; he was childless, and
patient with it; but as he grew older his anguish increased. So
to produce a child he undertook a hard penance: celibacy,
part starvation, and control of the senses. With the Sávitri
mantra,* Supreme Ruler, he offered a hundred thousand
oblations, and ate just a mouthful in any six hours. For 10
eighteen years he followed this vow, until, at the end of year
eighteen, Sávitri* was satisfied. Then, my lord, rising from
the flames of the Agni·hotra,* she, a wish-giving goddess
filled with high joy, took on a body in front of that ruler,
and said to the king:
155
Sāvitry uvāca:
12 «Brahmacaryen.a śuddhena damena niyamena ca
sarv’Aātmanā ca bhaktyā ca tus.t.” âsmi tava pārthiva.
Varam . vr.n.ı̄s.v’ Âśvapate MadraArāja yad ı̄psitam,
na pramādaś ca dharmes.u kartavyas te katham . cana.»
Aśvapatir uvāca:
«Apaty’Aârthah.* samārambhah. kr.to dharm’Aēpsayā mayā
putrā me bahavo devi bhaveyuh. kulaAbhāvanāh..
15 Tus.t.” âsi yadi me devi varam etam . vr.n.omy aham
santānam . paramo dharma ity āhur mām . dviAjātayah..»
Sāvitry uvāca:
«Pūrvam eva mayā rājann abhiprāyam imam . tava
jñātvā putr’Aârtham ukto vai bhagavām . s te pitāAmahah..
Prasādāc c’ âiva tasmāt te svayam. bhuAvihitād bhuvi
kanyā tejasvinı̄ saumya ks.ipram eva bhavis.yati.
Uttaram . ca na te kim. cid vyāhartavyam . katham . cana,
pitāAmahaAnisargen.a tus.t.ā hy etad bravı̄mi te.»
Sa «tath” êti» pratijñāya Sāvitryā vacanam . nr.pah.
prasādayām āsa punah.: «ks.ipram etad bhavis.yati?»
20 AntarAhitāyām . jagāma svaApuram
. Sāvitryām . nr.pah.
svaArājye c’ âvasad vı̄rah. prajā dharmen.a pālayan.
Kasmim . ś cit tu gate kāle sa rājā niyataAvratah.
jyes.t.hāyām . dharmaAcārin.yām . mahis.yām . garbham ādadhe.
RājaAputryās tu garbhah. sa Mānavyā Bharata’Ars.abha
vyavardhata tadā śukle tārāApatir iv’ âmbare.
Prāpte kāle tu sus.uve kanyām . rājı̄vaAlocanām
156
the glorification of the faithful wife – canto 293
Sávitri said:
“I am pleased, King, with your celibacy, your purity, your 12
self-control, your self-restraint and your complete and utter
devotion to me. So, Ashva·pati, king of the Madras, choose
a gift that you desire, but never grow careless with the law.”
Ashva·pati said :
“I began this to engender a child, led by my yearning
for virtue. Goddess, for the sake of my family line, give me
plenty of sons! If you are pleased with me, Goddess, this is 15
the gift I ask for. The twice-born* have told me children are
the highest virtue.”
Sávitri said:
“King, I already knew your intention, and I’ve spoken
to the Grandsire* concerning your sons. And by that favor
the Self-existent* bestowed on you on earth, good man, a
lustrous girl shall be born to you soon. Don’t reply! I am
pleased, and I tell you this with the Grandsire’s blessing.”
Markandéya said:
The king consented to Sávitri’s words: “So be it!” Then,
again he implored her: “Will this happen soon?” When Sá- 20
vitri vanished, the king returned to his city, where he lived
a hero in his own kingdom, his people protected by the
rule of Law. And after a while, that king, so strict to his
vow, gave rise to a child in the womb of his virtuous senior
queen. And then, Bharata bull, the embryo of that queen
of Manu’s lineage waxed like the moon in a clear sky. And
when her time came, she gave birth to a lotus-eyed daughter,
and that greatest of kings performed her rites with joy. Then
157
kriyāś ca tasyā muditaś cakre sa nr.paAsattamah..
Sāvitryā prı̄tayā dattā Sāvitryā hutayā hy api
Sāvitr” ı̂ty eva nām’ âsyāś cakrur viprās tathā pitā.
25 Sā vigrahavat” ı̂va Śrı̄r vyavardhata nr.p’Aātmajā
kālena c’ âpi sā kanyā yauvanaAsthā babhūva ha.
Tām . suAmadhyām . pr.thuAśron.im . pratimām. kāñcanı̄m iva
«prāpt” êyam . devakany” êti» dr.s.t.vā sam . menire janāh..
Tām . tu padmaApalāś’Aâks.ı̄m . jvalantı̄m iva tejasā
na kaś cid varayām āsa tejasā prativāritah..
Ath’ ôpos.ya śirah. snātā devatām abhigamya sā
hutv” âgnim . vidhivad viprān vācayām āsa parvan.i.
Tatah. sumanasah. śes.āh. pratigr.hya mah”Aātmanah.
pituh. samı̄pam agamad devı̄ Śrı̄r iva rūpin.ı̄.
30 S” âbhivādya pituh. pādau śes.āh. pūrvam . nivedya ca
kr.t’Aâñjalir var’Aārohā nr.pateh. pārśvam āsthitā.
YauvanaAsthām . tu tām. dr.s.t.vā svām . devaArūpin.ı̄m
. sutām
ayācyamānām . ca varair nr.Apatir duh.khito ’bhavat.
rāj”ôvāca
«Putri pradānaAkālas te na ca kaś cid vr.n.oti mām.
svayam anviccha bhartāram . gun.aih. sadr.śam ātmanah..
Prārthitah. purus.o yaś ca sa nivedyas tvayā mama
vim. r.śy’ âham . pradāsyāmi. varaya tvam . yath” ēpsitam.
Śrutam . hi dharma A śāstres
. u pat. hyamānam . dviAjātibhih.
tathā tvam api kalyān.i gadato me vacah. śr.n.u:
35 ‹AApradātā pitā vācyo vācyaś c’ ânupayan patih.
mr.te bhartari putraś ca vācyo mātur aAraks.itā.›
Idam . me vacanam . śrutvā bhartur anves.an.e tvara.
devatānām . yathā vācyo na bhaveyam . tathā kuru.»
158
her father and the brahmins called her “Sávitri,” since it was
Sávitri, pleased with the Sávitri oblations, who gave her.
The princess grew up like the embodiment of Shri, and 25
in time that girl attained puberty. When people saw what
seemed a golden image, with slender waist and rounded
hips, they agreed, “A goddess has come among us!” Her
eyes were like the lotus petal, as if blazing with energy, yet,
inhibited by that luster, no man chose her. Then she fasted,
bathed her head, and approaching the family god, made
a proper offering into the fire and had brahmins recite on
the day the moon changes. Then, taking up the remaining
flowers, she went, like the goddess Shri incarnate, to her
great-souled father. Fair-hipped girl, she saluted her father’s 30
feet, offered him the left-over flowers, then stood at the
king’s side with her hands joined. At the sight of his own
adolescent daughter, beautiful as a goddess, yet unsought
by suitors, the king was despondent.
The King said:
“It is time, daughter, for me to give you in marriage,
but no man chooses you. So seek out a husband yourself,
whose qualities equal your own. Let me know which man
you desire;I’ll make inquiries, and give him to you. Make
your own choice. Indeed, I have heard brahmins recite this
from law books, so listen to me, lucky girl, as I repeat what
they say: “Blame a father whose daughter has not been given 35
away, a husband who does not consort with his wife, and a
son who leaves his mother unprotected when her husband
dies.” Now you’ve heard my word, hurry to find a husband.
Act so that the gods may not blame me!”
159
Evam uktvā duhitaram . tathā vr.ddhām . ś ca mantrin.ah.
vyādideś’ ânuyātram. ca «gamyatām . » c’ êty acodayat.
S” âbhivādya pituh. pādau vrı̄d.it” êva tapasvinı̄
pitur vacanam ājñāya nirjagām’ âvicāritam.
Sā haimam . ratham āsthāya sthaviraih. sacivair vr.tā
tapoAvanāni ramyān.i rāja’Ars.ı̄n.ām
. jagāma ha.
40 Mānyānām . tatra vr
. ddhānām . . tvā pād’Aâbhivādanam
kr
vanāni kramaśas tāta sarvān.y ev’ âbhyagacchata.
Evam . tı̄rthes.u sarves.u dhan’Aôtsargam . nr.p’Aātmajā
kurvatı̄ dvijaAmukhyānām tam
. . . tam deśam . jagāma ha.

294.1 Atha Madr’Aâdhipo rājā Nāradena samāgatah.
upavis.t.ah. sabhāAmadhye kathāAyogena Bhārata.
Tato ’bhigamya tı̄rthāni sarvān.y ev’ āśramām . s tathā
ājagāma pitur veśma Sāvitrı̄ saha mantribhih..
Nāradena sah’ āsı̄nam. dr.s.t.vā sā pitaram
. śubhā
ubhayor eva sirasā cakre pād’Aâbhivādanam.
Nārada uvāca:
«Kva gat” âbhūt sut” êyam
. te kutaś c’ âiv’ āgatā nr.pa?
kimAartham
. yuvatı̄m . bhartre na c’ âinām
. samprayacchasi?»
5 «Kāryen.a khalv anen’ âiva pres.it” âdy’ âiva c’ āgatā.
etasyāh. śr.n.u deva’Ars.e bhartāram
. yo ’nayā vr.tah..»
160
Markandéya said:
This said to his daughter, he appointed to her retinue
experienced counsellors, and urged her to go. The ascetic
girl, as if embarrassed, touched her father’s feet and, under-
standing his words, set off without hesitation. Surrounded
by ancient counsellors, she got into a golden chariot, and
went to the beautiful forest retreats of the royal seers. There, 40
my son, having saluted the feet of the venerable elders, she
worked her way gradually around all the forests. Thus the
princess went from place to place, making donations to the
foremost twice-born at all the holy fords.
Markandéya said:
Then, Bhárata, when the king of the Madras was sitting 294.1
in the middle of his court, conversing with Nárada, Sávitri
returned from all the holy fords and hermitages, and came
with the counsellors to her father’s house. Seeing her father
seated with Nárada, the lovely girl saluted them both by
lowering her head to their feet.
Nárada said:
“Where has this daughter of yours come from, and where
has she been, my lord? She’s a young girl—why don’t you
present her to a husband?”
Ashva·pati said:
“This was the very business on which she was sent out, 5
and has returned just now. Hear from her, heavenly sage,
whom she has chosen as her husband.”
161
Sā «brūhi vistaren.’ êti» pitrā sam
. coditā śubhā
tad” âiva tasya vacanam . pratigr . êdam abravı̄t:
hy’
Sāvitry uvāca:
«Āsı̄c Chālves.u dharm’Aātmā ks.atriyah. pr.thivı̄Apatih.
Dyumatsena iti khyātah. paścāc c’ ândho babhūva ha.
Vinas.t.aAcaks.us.as tasya bālaAputrasya dhı̄matah.
sāmı̄pyena hr.tam . rājyam. chidre ’smin pūrvaAvairin.ā.
Sa bālaAvatsayā sārdham . bhāryayā prasthito vanam
mah”Aāran.yam . gataś c’ âpi tapas tepe mahāAvratah..
10 Tasya putrah. pure jātah. sam . vr.ddhaś ca tapoAvane
Satyavān anurūpo me bhart” êti manasā vr.tah..»
Nārada uvāca:
«Aho bata! mahat pāpam . Sāvitryā nr.Apate kr.tam
ajānantyā yad anayā gun.avān Satyavān vr.tah..
Satyam . vadaty asya pitā satyam . mātā prabhās.ate
tato ’sya brāhman.āś cakrur nām’ âitat Satyavān iti.
Bālasy’ âśvāh. priyāś c’ âsya karoty aśvām . ś ca mr.nAmayān
citre ’pi vilikhaty aśvām . ś Citr’ A âśva iti c’ ôcyate.»
rāj”ôvāca
. sa tejasvı̄ buddhimān vā nr.p”Aātmajah.?
«Ap’ ı̂dānı̄m
ks.amāvān api vā śūrah. Satyavān pitr.Avatsalah.?»
Nārada uvāca:
15 «Vivasvān iva tejasvı̄ Br.haspatiAsamo matau
Mah”AÊndra iva vı̄raś ca vasudh” êva ks.am”Aânvitah..»
162
Markandéya said:
Urged by her father to tell all in detail, the lovely girl
noted his words, and then said this:
Sávitri said:
“There was among the Shalvas a warrior king, the soul
of the Law, called Dyumat·sena; latterly he became blind.
Preying on this weakness, a hostile neighbor seized the king-
dom from the wise king, for his eyesight had gone and his
son was still young. With his wife and her infant boy, he
retired to the woods, and, once in the great forest, that man
of great vows chastened his flesh. It is Sátyavat, his son— 10
born in the city, raised in the ascetics’ grove —I have chosen
with my heart as the right husband for me.”
Nárada said:
“Alas king! Sávitri has, in her ignorance, done a great
wrong, in choosing the virtuous Sátyavat. His father speaks
the truth, his mother speaks the truth; therefore brahmins
gave him this name, “Sátyavat.”* As a child he loved horses,
and made horses of clay; he painted horses in pictures as
well, and so he is called ‘Chitráshva.’*”
The King said:

“Does the prince now have luster and wisdom? Is Sátyavat
patient and brave, and fond of his father?”
Nárada said:
“He is as lustrous as Vivásvat, as wise as Brihas·pati, as 15
heroic as great Indra, and as patient as Earth herself.”
163
«Api rāj’Aātmajo dātā brahman.yaś c’ âpi Satyavān
rūpavān apy udāro v’ âpy atha vā priyaAdarśanah.?»
Nārada uvāca:
«Sāṅkr.te Rantidevasya svaAśaktyā dānatah. samah.,
brahman.yah. satyaAvādı̄ ca Śibir Auśı̄naro yathā
Yayātir iva c’ ôdārah., somavat priyaAdarśanah.,
rūpen.’ ânyatamo ’śvibhyām . DyumatsenaAsuto balı̄.
Sa dāntah. sa mr.duh. śūrah. sa satyah. sam . yat’Aêndriyah.
sa maitrah. so ’nasūyaś ca sa hrı̄mān dyutimām . ś ca sah..
20 Nityaśaś c’ ārjavam. tasmin sthitis tasy’ âiva ca dhruvā
saṅks.epatas tapoAvr.ddhaih. śı̄laAvr.ddhaiś ca kathyate.»
«Gun.air upetam . sarvais tam. bhagavan prabravı̄s.i me
dos.ān apy asya me brūhi yadi sant’ ı̂ha keAcana.»
Nārada uvāca:
«Eka ev’ âsya dos.o hi gun.ān ākramya tis.t.hati
sa ca dos.ah. prayatnena na śakyam ativartitum.
Eko dos.o ’sti n’ ânyo ’sya: so ’dya prabhr.ti Satyavān
sam. vatsaren.a ks.ı̄n.’Aāyur dehaAnyāsam
. karis.yati.»
Rāj” ôvāca
«Ehi Sāvitri gacchasva anyam . varaya śobhane
tasya dos.o mahān eko gun.ān ākramya ca sthitah..
25 Yathā me bhagavān āha Nārado devaAsatkr.tah.
sam. vatsaren.a so ’lp’Aāyur dehaAnyāsam . karis.yati.»
164
Ashva·pati said:
“Is Prince Sátyavat a giver and devoted to religion? Is he
handsome, upright and lovely to look at?”
Nárada said:
“According to his own ability, he is the equal of Ran-
ti·deva Sánkriti in giving. He is devoted to religion and,
like Shibi Aushı́nara, a speaker of the truth. As upright as
Yayáti, as lovely to look at as the moon, as handsome as
either of the Ashvins is the mighty son of Dyumat·sena. He
is restrained, gentle, brave and truthful, he has his senses
under control; he is friendly, he bears no grudges, he is
modest and dignified. In short, those who are old in virtue 20
and advanced in austerities describe him as ever constant
and a home to integrity.”
Ashva·pati said:
“You tell me, my lord, that he has all the good qualities,
but speak to me of his faults too, if indeed he has any.”
Nárada said:
“He has a single defectwhich outweighs his qualities; it
is a defect that cannot be disposed of by effort. He has one
defect and one alone: a year from today his span of life will
be over and Sátyavat will lay down his body.”
The King said:
“Come near, Sávitri. Beautiful girl, go and choose an-
other. He has one great fault that outweighs his other qual-
ities. As Lord Nárada, who is honored by the gods has told 25
me—his life span is short: in a year’s time he will lay down
his body.”
165
Sāvitry uvāca:
«Sakr.d am . śo nipatati sakr.t kanyā pradı̄yate
sakr.d āha: ‹dadān’ ı̂ti› trı̄n.y etāni sakr.t sakr.t.
Dı̄rgh’Aāyur atha v” âlp’Aāyuh. saAgun.o nirAgun.o ’pi vā
sakr.d vr.to mayā bhartā na dvitı̄yam . vr.n.omy aham.
Manasā niścayam kr
. . tvā tato vāc” âbhidhı̄yate
kriyate karman.ā paścāt pramān.am . me manas tatah..»
Nārada uvāca:
«Sthirā buddhir naraAśres.t.ha Sāvitryā duhitus tava.
n’ âis.ā cālayitum
. śakyā dharmād asmāt katham. cana.
30 N’ ânyasmin purus.e santi ye Satyavati vai gun.āh.
pradānam eva tasmān me rocate duhitus tava.»
rāj”ôvāca
«Avicāryam etad uktam . hi tathyam . ca bhavatā vacah..
karis.yāmy etad evam
. ca gurur hi bhagavān mama.»
Nārada uvāca:
«AAvighnam astu Sāvitryāh. pradāne duhitus tava.
sādhayis.yāmy aham
. tāvat sarves.ām
. bhadram astu vah.!»

Evam uktvā samutpatya Nāradas tridivam . gatah..
rāj” âpi duhituh. sarvam
. vaivāhikam akārayat.
166
Sávitri said:
“An inheritance falls to one just once; just once is a daugh-
ter given away; just once he says, “I give her away!”; each of
these three just once. Long-lived or short-lived, with quali-
ties, or even with none, I chose a husband just once; I shall
not choose a second time. I have made my mind up; now
I articulate it in speech; later I shall enact it; my authority
for this is my mind.”
Nárada said:
“Best of men, your daughter Sávitri’s mind is made up.
There is no way she can be made to choose anything other
than this right and dutiful course. No other men have the 30
virtues that are Sátyavat’s; therefore it seems to me right to
give your daughter away.”
The King said:

“The words spoken by your lordship are true, and require
no deliberation. And so I shall do this, for you are my
lord guru.”
Nárada said:
“May the bestowal of your daughter Sávitri have no hin-
drance. I shall finish now. May you all be fortunate!”
Markandéya said:
On these words, Nárada rose up and flew to heaven. And
the king had all preparations for his daughter’s wedding put
in train.
167
295.1 Atha kanyāApradāne sa tam ev’ ârtham . vicintayan
samāninye ca tat sarvam . bhān.d.am . vaivāhikam . nr.pah..
Tato vr.ddhān dvijān sarvān r.tvijah. saApurohitān
samāhūya dine pun.ye prayayau saha kanyayā.
Medhy’Aāran.yam . sa gatvā ca Dyumatsen’Aāśramam . nr.pah.
padbhyām eva dvijaih. sārdham . rāja’ A rsim
. . tam upāgamat.
Tatr’ âpaśyan mahāAbhāgam . śālaAvr.ks.am upāśritam
kauśyām . br.syām. samāsı̄nam . caks.urAhı̄nam . nr.pam. tadā.
5 Sa rājā tasya rāja’Ars.eh. kr.tvā pūjām. yath” ârhatah.
vācā suAniyato bhūtvā cakār’ ātmaAnivedanam.
Tasy’ ârghyam āsanam . c’ âiva gām . c’ āvedya sa dharmaAvit
«kim āgamanam? ity» evam . rājā rājānam abravı̄t.
Tasya sarvam abhiprāyam itikartavyatām . ca tām
Satyavantam . samuddiśya sarvam eva nyavedayat.
«Sāvitrı̄ nāma rāja’Ars.e kany” êyam . mama śobhanā
tām
. svaA dharmen . a dharma A jña A
. ârthe tvam
snus ” . gr.hān.a me.»
Dyumatsena uvāca:
«Cyutāh. sma rājyād vanaAvāsam āśritāś
carāma dharmam . niyatās tapasvinah..
katham. tv anarhā vanaAvāsam āśrame
nivatsyate kleśam imam . sutā tava?»
168
Markandéya said:
So, wondering about the very purpose of giving away 295.1
his daughter, the king collected all those marriage vessels
together. Then, on an auspicious day, he assembled all the
brahmin elders, the sacrificial priests and chaplains, and set
out with his daughter. The king went to the sacred forest
and to Dyumat·sena’s hermitage, where, together with the
brahmins, he approached that royal seer on foot.
There he saw the illustrious blind king, resting under
a shala tree, sitting on a cushion of kusha* grass. Having 5
honored the royal seer, as was his due, King Ashva·pati
introduced himself in restrained speech. Knowing the Law,
the other king offered him a guest gift, a seat and a cow; then,
king to king, he asked, “What have you come for?” And he
told him everything—everything about the obligation and
his intention with regard to Sátyavat.
Ashva·pati said:
“Royal seer, this is my beautiful daughter; her name is
Sávitri. You, who know the Law, take her from me as a
daughter-in-law, in line with our inherent duty.”
Dyumat·sena said:
“Expelled from our kingdom, we have taken up a
forest life.
We follow the Law as strict ascetics.
But how will your daughter, who does not
deserve it,
Withstand this hardship in a forest retreat?”
169
10 «Sukham . ca duh.kham . ca bhav’Aâbhav’Aātmakam .
yadā vijānāti sut” âham eva ca
na madAvidhe yujyati vākyam ı̄dr.śam .
viniścayen’Aâbhigato ’smi te nr.pa.
Āśām . n’ ârhasi me hantum . sauhr.dāt pran.atasya ca
abhitaś c’ āgatam . premn . ā pratyākhyātum . na m” ârhasi.
Anurūpo hi yuktaś ca tvam . mam’ âham . tav’ âpi ca
snus.ām. pratı̄ccha me kanyām . bhāryām
. Satyavatah. sutām.*»
Dyumatsena uvāca:
«Pūrvam ev’ âbhilas.itah. sam . bandho me tvayā saha
bhras.t.aArājyas tv aham iti tata etad vicāritam.
Abhiprāyas tv ayam . yo me pūrvam ev’ âbhikāṅks.itah.
sa nirvartatu me ’dy’ âiva kāṅks.ito hy asi me ’tithih..»
15 Tatah. sarvān samānāyya dvijān āśramaAvāsinah.
yathāAvidhi samudvāham . kārayām āsatur nr.pau.
Dattvā so ’śvapatih. kanyām . yath”Aârham . sa paricchadam
yayau svam eva bhavanam . yuktah. paramayā mudā.
Satyavān api tām . bhāryām . labdhvā sarvaAgun’Aânvitām
mumude, sā ca tam . labdhvā bhartāram . manas” ēpsitam.
Gate pitari sarvān.i sannyasy’ ābharan.āni sā
jagr.he valkalāny eva vastram . kās.āyam eva ca.
Paricārair gun.aiś c’ âiva praśrayen.a damena ca
sarvaAkāmaAkriyābhiś ca sarves.ām . tus.t.im āvahat
20 Śvaśrūm. śarı̄raAsatkāraih. sarvair ācchādanādibhih.
śvaśuram. devaAsatkārair vācah. sam . yamanena ca.
Tath” âiva priyaAvādena naipun.ena śamena ca
170
Ashva·pati said:
“Since my daughter knows—as well as I— 10
That happiness and misery come and go,
Such words do not apply to a man like me.
I have come to you decided, king.
Don’t kill my hope. I have bowed to you in friendship,
and come to you in love. Do not deny me, for we match
one another; accept my girl as your daughter-in-law and as
Sátyavat’s wife.”
Dyumat·sena said:
“Long before this I wished for an alliance with you, but
I lost my kingdom, and so I hesitated. So let this long-
standing wish be granted me this very day, for you are my
hoped-for guest.”
Then, assembling all the brahmins living in the her- 15
mitage, the two kings had the marriage performed as pre-
scribed. And Ashva·pati, having given his daughter the
dowry garments she merited, returned to his own palace
in a spirit of great joy. Having gained such a wife, possess-
ing all the qualities, Sátyavat, too, rejoiced, and so did she,
having gained that husband her heart desired. Once her
father had gone, she discarded all her ornaments and wore
nothing but tree bark and an ochre robe.
She pleased them all with her services and her quali-
ties, with her modesty and her self-control, with her at-
tentiveness to the desires of all—caring for her mother-in- 20
law’s body, for all her clothes, and everything else; honoring
her father-in-law as though he were a god; controlling her
171
rahaś c’ âiv’ ôpacāren.a bhartāram . paryatos.ayat.
Evam . tatr’ āśrame tes.ām . tadā nivasatām . satām
kālas tapasyatām . kaścid apākrāmata Bhārata.
Sāvitryās tu śayānāyās tis.t.hantyāś ca* divāAniśam
Nāradena yad uktam . tad vākyam . manasi vartate.

296.1 Tatah. kāle bahuAtithe vyatikrānte kadā cana
prāptah. sa kālo martavyam . yatra Satyavatā nr.pa.
Gan.ayantyāś ca Sāvitryā divase divase gate
yad vākyam . Nāraden’ ôktam . vartate hr.di nityaśah..
Caturthe ’hani martavyam iti samcintya bhāvinı̄
vratam . triArātram uddiśya divaArātram . sthit” âbhavat.
Tam . śrutvā niyamam . tasyā bhr śam
. . duh . kh’Aânvito nr.pah.
utthāya vākyam . Sāvitrı̄m abravı̄t parisāntvayan:
Dyumatsena uvāca:
5 «Atitı̄vro ’yam ārambhas tvay” ārabdho nr.p’Aātmaje
tisr.n.ām
. vasatı̄nām . paramaAduścaram.»
. hi sthānam
Sāvitry uvāca:
«Na kāryas tāta sam . tāpah. . pārayis.yāmy aham . vratam.
vyavasāyaAkr.tam
. h’ ı̂dam . vyavasāyaś ca kāran
. am.»
Dyumatsena uvāca:
«‹Vratam . bhindh’ ı̂ti vaktum
. tvām
.
n’ âsmi śaktah. katham cana.›
‹pārayasv’ êti› vacanam .
yuktam asmadAvidho vadet.»
172
speech. Similarly she gratified her husband with her pleas-
ing words, her skill, her calm, and with private acts of love.
So, Bhárata,as they lived there, in the hermitage, as ascetic
practitioners, some time went by. But for Sávitri, lying or
standing, by day or by night, Nárada’s speech churned in
her mind.
Markandéya said:
When many days had passed, the time arrived for Sát- 296.1
yavat to die, my king. And every one of those days, as it
passed, had been counted by Sávitri, Nárada’s words ever in
mind. When she knew he was to die four days hence, the
beautiful woman stood night and day to fulfill a three-night
vow. Hearing about her ascetic act, the king was very sad;
arising, he spoke this soothing speech to Sávitri.
Dyumat·sena said:
“Princess, this exertion you’ve taken on is too severe: re- 5
maining stationary for three nights is exceptionally hard.”
Sávitri said:
“You shouldn’t worry, father: I shall bring the vow to its
conclusion. This is done with perseverance, and persever-
ance is effective.”
Dyumat·sena said:
“In no way can I tell you to break a vow. ‘Complete it’ is
a fitting word for those like us.”
173
Evam uktvā Dyumatseno virarāma mahāmanāh.
tis.t.hantı̄ c’ âiva Sāvitrı̄ kās.t.haAbhūt” êva laks.yate.
ŚvoAbhūte bhartr.Amaran.e Sāvitryā Bharata’Ars.abha
duh.kh’Aânvitāyās tis.t.hantyāh. sā rātrir vyatyavartata.
10 «Adya tad divasam . c’ êti» hutvā dı̄ptam . hut’Aâśanam
yugaAmātr’Aôdite sūrye kr.tvā paurvāhn.ikı̄h. kriyāh..
Tatah. sarvān dvijān vr.ddhāñ śvaśrūm . śvaśuram eva ca
abhivādy’ ânupūrvyen.a prāñjalir niyatā sthitā.
AAvaidhavy’Aāśis.as te tu SāvitryAartham . hitāh. śubhāh.
ūcus tapasvinah. sarve tapoAvanāni vāsinah..
«Evam astv iti» Sāvitrı̄ dhyānaAyogaAparāyan.ā
manasā tā girah. sarvāh. pratyagr.hn.āt tapasvinām.
Tam . kālam. tam . muhūrtam . ca pratı̄ks.antı̄ nr.p’Aātmajā
yath” ôktam . NāradaAvacaś cintayantı̄ suAduh.khitā.
15 Tatas tu śvaśrūAśvaśurāv ūcatus tām . nr.p’Aātmajām
ekāntam āsthitām . vākyam . prı̄tyā BharataAsattama:
Śvaśurāv ūcatuh.
«Vratam . yath” ôpadis.t.am
. tu tathā tat pāritam
. tvayā
āhāraAkālah. samprāptah. kriyatām
. yad anantaram.»
Sāvitry uvāca:
«Astam
. gate may” āditye bhoktavyam . kr.taAkāmayā,
es.a me hr.di sam
. kalpah
. samayaś ca kr. mayā.»
to
174
Markandéya said:
So saying, the high-minded Dyumat·sena ceased, and
Sávitri remained standing, looking like someone turned
to wood. O Bharata bull, for Sávitri standing there, that
night before her husband’s death passed full of bitter sor-
row. “Today is that day,” she thought, offering an oblation 10
in the fire, performing the morning ritual when the sun
had risen a mere four hands. Then she bowed to all the
brahmin elders, and to her mother-in-law and her father-
in-law in due succession, and stood restrained with folded
hands. And all the ascetics living in the forest retreat uttered
auspicious blessings for Sávitri’s sake, in the hope that she
would never be a widow. “So be it!” said Sávitri to herself,
sunk in yogic concentration, accepting all those words of the
ascetics. Thinking on the words that Nárada had spoken,
and anticipating that time and hour, the princess suffered
deeply. Then, best of the Bharatas, her parents-in-law spoke 15
loving words to that princess, as she stood apart.
The Parents-in-Law said:

“Do the next thing: now that the vow has been fulfilled
by you as prescribed, it is time to eat.”
Sávitri said:
“I shall take my food when the sun has set, and my
wish has been fulfilled. This is my heart’s resolve, and the
covenant made by me.”
175
Evam . sambhās.amān.āyāh. Sāvitryā bhojanam. prati
skandhe paraśum ādāya Satyavān prasthito vanam.
Sāvitrı̄ tv āha bhartāram
. «n’ âikas tvam . gantum arhasi
saha tvay” āgamis.yāmi na hi tvām hātum utsahe.»
Satyavān uvāca:
20 «Vanam . na gataApūrvam . te, duh.khah. pathāś ca bhāvini,
vrat’AôpavāsaAks.āmā ca katham. padbhyām . gamis.yasi?»
Sāvitry uvāca:
«Upavāsān na me glānir n’ âsti c’ âpi pariśramah..
gamane ca kr.t’Aôtsāhām
. pratis.eddhum . na m” ârhasi.»
Satyavān uvāca:
«Yadi te gaman’Aôtsāhah. karis.yāmi tava priyam
mama tv āmantraya gurūn na mām . dos.ah. spr.śed ayam.»

S” âbhivādy’ âbravı̄c chvaśrūm . ca mahāAvratā:
. śvaśuram
«ayam . gacchati me bhartā phal’Aāhāro mahāAvanam.
Iccheyam abhyanujñātā āryayā śvaśuren.a ha
anena saha nirgantum . , na me ’dya virahah. ks.amah..
25 GurvAagnihotr’AârthaAkr.te prasthitaś ca sutas tava
na nivāryo nivāryah. syād anyathā prasthito vanam.
Sam. vatsarah. kim. cid ūno na nis.krānt” âham āśramāt.
vanam . kusumitam . dras.t.um param . kautūhalam. hi me.»
176
Markandéya said:
While Sávitri was conversing concerning her meal, Sá-
tyavat set out for the forest, an axe on his shoulder. But
Sávitri said to her husband: “You shouldn’t go alone. I’ll
come with you, for I cannot bear to lose you.”
Sátyavat said:
“You have never gone into the forest before, and the path 20
is difficult for you, noble lady. Plus, you’ve just endured a
fasting vow —how will you go on foot?”
Sávitri said:
“I am not exhausted by the fast, nor do I feel fatigue.
I have made up my mind to go—you should not prevent
me!”
Sátyavat said:
“Since you are determined to go, I shall do what pleases
you. But take leave of my parents first, so I am touched by
no blame.”
Markandéya said:
Addressing them reverently, that woman, so strong in her
vows, said to her parents-in-law: “This husband of mine is
going to the great forest to gather fruit. I wish that the lady
and my father-in-law would permit me to go with him, for
today I cannot bear to be separated. He might be stopped if 25
he had set out for some other reason, but since he has gone
for the sake of his parents and the Agni·hotra, your son
will not be dissuaded. For nearly a year I have not left the
hermitage—I am most curious to see the flowering forest.”
177
Dyumatsena uvāca:
Yatah. prabhr.ti Sāvitrı̄ pitrā dattā snus.ā mama
n’ ânay” âbhyarthan’Aâyuktam uktaApūrvam . smarāmy aham.
Tad es.ā labhatām
. kāmam . yath” âbhilas
. . vadhūh..
itam
apramādaś ca kartavyah. putri Satyavatah. pathi.
Ubhābhyām abhyanujñātā sā jagāma yaśasvinı̄
saha bhartrā hasant” ı̂va hr.dayena vidūyatā.
30 Sā vanāni vicitrān.i raman.ı̄yāni sarvaśah.
mayūraAgan.aAjus.t.āni dadarśa vipul’Aēks.an.ā.
«Nadı̄h. pun.yaAvahāś c’ âiva pus.pitām . ś ca nag’Aôttamān»
Satyavān āha «paśy’ êti» Sāvitrı̄m . madhuram . vacah..
Nirı̄ks.amān.ā bhartāram. sarv’ A âvastham aninditā
mr.tam eva hi bhartāram . kāle muniAvaco ’smarat.
Anuvrajantı̄ bhartāram . jagāma mr.duAgāminı̄
dvidh” êva hr.dayam . kr.tvā tam. ca kālam aveks.atı̄.
297.1 Atha bhāryāAsahāyah. sa phalāny ādāya vı̄ryavān
kat.hinam. pūrayām āsa, tatah. kās.t.hāny apāt.ayat.
Tasya pāt.ayatah. kās.t.ham
. svedo vai samajāyata
vyāyāmena ca ten’ âsya jajñe śirasi vedanā.
So ’bhigamya priyām . bhāryām uvāca śramaApı̄d.itah.:
Satyavān uvāca:
«vyāyāmena mam’Aânena jātā śirasi vedanā,
Aṅgāni c’ âiva Sāvitri hr.dayam. dūyat’ ı̂va ca
asvastham iva c’ ātmānam . laks. aye mitaAbhās.in.i.
5 Śūlair iva śiro viddham idam . sam . laks.ayāmy aham,
tat svaptum icche kalyān.i, na sthātum . śaktir asti me.»
178
Dyumat·sena said:
Since her father first gave me Sávitri as daughter-in-law,
I don’t ever remember her asking for anything unfit. So let
the young wife have her wish, as she has determined. But
take care, my daughter, on Sátyavat’s journey.
Markandéya said:
With the permission of both, the beautiful woman went
with her husband, seemingly smiling but her heart in agony.
Wide-eyed, she gazed on the surrounding woods, color- 30
ful and beautiful, the home of peacock hordes. “There are
rivers, whose currents run pure, and wonderful blossom-
ing trees—look!” said Sátyavat sweetly to Sávitri. Faultless
woman, she watched her husband in every setting, for, as she
remembered what the sage had said, her lord seemed dead
already. But she went on following her husband, walking
softly, her heart split in two, just awaiting the hour.
Markandéya said:
So, with his wife for company, the man plucked fruit, 297.1
and with his carrying strap filled, turned to splitting timber.
While he was axing the wood, he started to sweat, and from
this exertion his head began aching. Overcome with fatigue,
he approached his dear wife and spoke:
Sátyavat said:
“Thanks to my exertion I have a headache, and my limbs
and heart seem to be burning up. O Sávitri—you who are
so measured in your speech—I think I am sick. I feel as 5
though my head has been pierced with spears—I want to
sleep, good lady. I don’t have strength to stand.”
179
Sā samāsādya Sāvitrı̄ bhartāram upagamya ca
utsaṅge ’sya śirah. kr.tvā nis.asāda mahı̄tale.
Tatah. sā NāradaAvaco vimr.śantı̄ tapasvinı̄
tam . muhūrtam . ks.an.am . velām. divasam . ca yuyoja ha.
Muhūrtād eva c’ âpaśyat purus.am . rakta Avāsasam
baddhaAmaulim . vapus.mantam ādityaAsamaAtejasam.
Śyām’Aâvadātam . rakt’Aâks.am. pāśaAhastam . bhay’Aāvaham
sthitam . Satyavatah . pārśve nirı̄ks
. antam. tam eva ca.
10 Tam . dr.s.t.vā sahas” ôtthāya bhartur nyasya śanaih. śirah.
kr.tāñjalir uvāc’ ārtā hr.dayena pravepatı̄.
Sāvitry uvāca:
«Daivatam . tv” âbhijānāmi vapur etadd hy amānus.am
kāmayā brūhi dev’Aêśa kas tvam
. ? kim
. ca cikı̄rs.asi?»
Yama uvāca:
«PatiAvrat” âsi Sāvitri tath” âiva ca tapoA’nvitā
atas tvām abhibhās.āmi. viddhi mām . tvam. śubhe Yamam!
Ayam . te Satyavān bhartā ksı̄n
. . ’Aāyuh
. pārthiv’ Aātmajah..
nes.yāmi tam aham . baddhvā. viddhy etan me cikı̄rs.itam.»
Sāvitry uvāca:
«Śrūyate bhagavan dūtās tav’ āgacchanti mānavān
netum. kila, bhavān kasmād āgato ’si svayam. prabho?»
180
Markandéya said:
Sávitri approached her husband, came close to him and
sat on the ground, putting his head in her lap. Then the
troubled woman, pondering Nárada’s words, calculated the
day, the time of day, the hour and the instant. And almost
at once she saw a person dressed in red, wearing a diadem,
handsome, and as radiant as the sun, pure black, red-eyed,
a noose in his hand, fearsome, standing at Sátyavat’s side,
staring at him. Seeing him, she laid down her husband’s 10
head gently, and sprung up at once. Her hands folded in
greeting, she addressed him, her heart trembling, afflicted.
Sávitri said:
“I know you’re a god, for your form is not human. If
it’s your wish, tell me, great god—who are you? What do
you want?”
Death said:
“Sávitri, because you are devoted to your husband, and
because you’ve acquired power through ascetic practice, I
shall answer: Know, good woman, that I am Death! This
husband of yours, Prince Sátyavat, has used up his life; I
shall bind him and take him away. This, you should know,
is what I intend.”
Sávitri said:
“I have heard, Lord, that it is your messengers who come
to lead away mortal men. So why, Your Worship, have you
come in person?”
181
15 Ity uktah. pitr.Arājas tām . bhagavān svaAcikı̄rs.itam
yathāvat sarvam ākhyātum . tatApriy’Aârtham . pracakrame.
«Atha ca dharmaAsam . yukto rūpavān gun.aAsāgarah.
n’ ârho matApurus.air netum, ato ’smi svayam āgatah..»
Tatah. Satyavatah. kāyāt pāśaAbaddham . vaśam. gatam
aṅgus.t.haAmātram . purus am
. . niścakars . a Yamo balāt.
Tatah. samuddhr.taAprān.am . gata A śvāsam . hataAprabham
nirvices.t.am . śarı̄ram . tad babhūv’ âpriyaAdarśanam.
Yamas tu tam . tato baddhvā prayāto daks.in.āAmukhah.
Sāvitrı̄ c’ âiva duh.kh’Aārtā Yamam ev’ ânvagacchata
niyamaAvrataAsam . siddhā mahāAbhāgā patiAvratā.
Yama uvāca:
20 «Nivarta gaccha Sāvitri! kurus.v’ âsy’ âurdhvaAdehikam!
kr.tam. bhartus tvay” ānr.n.yam
. . yāvad gamyam . gatam
. tvayā.»
Sāvitry uvāca:
«Yatra me nı̄yate bhartā svayam . vā yatra gacchati
mayā ca tatra gantavyam, es.a dharmah. sanātanah..
Tapasā guruAbhaktyā ca bhartuh. snehād vratena ca
tava c’ âiva prasādena na me pratihatā gatih..
Prāhuh. sāpta padam . maitram . budhās tattv’AârthaAdarśinah.*
mitratām . ca puras A kr
. tya kim
. cid vaks.yāmi, tac chr.n.u.
Nān” ātmavantas tu vane caranti
dharmam . ca vāsam . ca pariśramam . ca
vijñānato dharmam udāharanti
182
Markandéya said:
Addressed in this way, the blessed king of the ancestors 15
duly began to tell her, as a favor, all his intentions: “Now
a man so close to the law, so beautiful, such a sea of quali-
ties, doesn’t deserve to be led away by my henchmen, so I
have come myself.” Thereupon, bound by the noose, and
subject to his power, Yama drew forcibly from Sátyavat’s
body a person the size of a thumb. Then the body, its life
deducted, its breath stopped, its light extinguished, unmov-
ing, became something unsightly. So Yama bound him and
set out toward the south,* and Sávitri, a virtuous, devoted
wife, oppressed by sorrow, skilled in self-imposed penance,
followed Yama.
Death said:
“Sávitri, turn back! Go! Perform his funeral! You are freed 20
from your debt to your husband, you have gone as far as is
possible.”
Sávitri said:
“Wherever my husband is taken, or wherever he goes of
his own accord, there I too should go—this is the eternal
law. By penance, by devotion to my elders, by love for my
husband, by a vow, and through your grace, my way is
unimpeded. The wise, who see the truth of things, say that
a friend is one who walks seven steps at one’s side. On
account of our friendship, I shall say something. So listen.
The self-controlled observe the law in the forest
In various ways—by living there, and by their efforts.
Through their undrestanding they exemplify the law.
Therefore the good say that the law is paramount.
183
tasmāt santo dharmam āhuh. pradhānam.
25 Ekasya dharmen.a satām . matena
sarve sma tam . mārgam anuprapannāh..
mā vai dvitı̄yam
. mā tr.tı̄yam
. ca vāñche
tasmāt santo dharmam āhuh. pradhānam.»
Yama uvāca:
«Nivarta! tus.t.o ’smi tav’ ânayā girā
svar’Aâks.araAvyañjanaAhetuAyuktayā
varam. vr.n.ı̄s.v’ êha vin” âsya jı̄vitam
.
dadāni te sarvam anindite varam.»
Sāvitry uvāca:
«Cyutah. svaArājyād vanaAvāsam āśritoA
vinas.t.aAcaks.uh. śvaśuro mam’ āśrame.
sa labdhaAcaks.ur balavān bhaven nr.pas
tava prasādāj jvalan’AârkaAsam
. nibhah..»
Yama uvāca:
«Dadāni te ’ham . tam anindite varam .,
yathā tvay” ôktam. bhavitā ca tat tathā.
tav’ âdhvanā glānim iv’ ôpalaks.aye.
nivarta! gacchasva! na te śramo bhavet.»
184
By the law of the one, honored by the good, 25
All follow that path. I don’t want a second or a
third.
Therefore the wise say that the law is paramount.”
Death said:
“Turn back! I am pleased with this speech of yours,
A combination of sound, vowel, consonant and
reason.
Choose a gift! I will give you any gift, irreproachable
woman,
Except for his life.”
Sávitri said:
“My father-in-law in the hermitage—exiled from his
own kingdom,
And deprived of his eyesight, he sought refuge in
the forest life.
By your grace may the king regain his eyesight,
And become strong, like the fire or the sun.”
Death said:
“Faultless woman, I shall give you this gift,
Just as you’ve asked, and that’s how it will be.
I see that your journey seems to have exhausted you.
Turn back! Go! You shouldn’t get tired.”
185
Sāvitry uvāca:
«Śramah. kuto bhartr.Asamı̄pato hi me?
yato hi bhartā mama sā gatir dhruvā.
yatah. patim . nes.yasi tatra me gatih.,
sur’Aêśa, bhūyaś ca vaco nibodha me.
30 Satām. sakr.tAsaṅgatam ı̄psitam . param .
tatah. param . mitram iti pracaks
. ate.
na c’ âphalam . satApurus.en.a saṅgatam .,
tatah. satām . sannivaset samāgame.»
Yama uvāca:
«ManoA’nukūlam . budhaAbuddhiAvardhanam .
tvayā yad uktam . vacanam. hit’Aāśrayam.
vinā punah. Satyavato ’sya jı̄vitam.
varam. dvitı̄yam. varayasva bhāmini.»
Sāvitry uvāca:
«Hr.tam . purā me śvaśurasya dhı̄matah.
svam eva rājyam. labhatām sa pārthivah..
jahyāt svaAdharmān na ca me gurur yathā
dvitı̄yam etad varayāmi te varam.»
Yama uvāca:
«Svam eva rājyam . pratipatsyate ’cirān
na ca svaAdharmāt parihāsyate nr.pah..
kr.tena kāmena mayā nr.p’Aātmaje
nivarta! gacchasva! na te śramo bhavet.»
186
Sávitri said:
“How can I feel fatigue in my husband’s presence?
Whatever path my husband goes, that is surely
mine;
Wherever you lead my husband, that is my way.
And again listen to my words, lord of the gods:
To meet just once with the good is highly desirable, 30
So friendship with them is considered to be better still.
A meeting with a good man is never fruitless,
So one should live in the circle of the good.”
Death said:
“The speech you uttered was full of good counsel,
A contribution to scholarly insight, pleasing to the
mind.
Choose a second gift, beautiful woman,
Again with the exception of Sátyavat’s life.”
Sávitri said:
“In the past, my wise father-in-law was deprived
Of his own kingdom—may that lord of the earth
recover it,
And my superior never depart from his inherent
duty.
This is the second gift I choose from you.”
Death said:
“Soon the king shall regain his own kingdom,
And he will not neglect his inherent duty.
Princess, since I have granted your wish,
Turn back! Go! You shouldn’t get tired.”
187
Sāvitry uvāca:
«Prajās tvay” âitā niyamena sam . yatā
niyamya c’ âitā nayase na kāmayā
tato Yamatvam . tava deva viśrutam .
nibodha c’ êmām . giram ı̄ritām. mayā.
35 AAdrohah. sarvaAbhūtes.u karman.ā manasā girā
anugrahaś ca dānam . ca satām . dharmah. sanātanah..
Evam . *Aprāyaś ca loko ’yam . : manus . yāh. śaktiApeśalāh.,
santas tv ev’ âpy aAmitres.u dayām . prāptes.u kurvate.»
Yama uvāca:
«Pipāsitasy’ êva bhaved yathā payas tathā
tvayā vākyam idam . samı̄ritam.
vinā punah. Satyavato ’sya jı̄vitam .
varam vr n
. .. . ı̄s v’ êha śubhe yad icchasi.»
Sāvitry uvāca:
«Mam’ ânAapatyah. pr.thivı̄Apatih. pitā.
bhavet pituh. putraAśatam . tath” âurasam
kulasya santānaAkaram. ca yad bhavet
tr.tı̄yam etad varayāmi te varam.»
Yama uvāca:
«Kulasya santānaAkaram . suvarcasam .
śatam
. sutānām
. pitur astu te śubhe.
kr.tena kāmena nar’Aâdhip’Aātmaje
nivarta! dūram. hi pathas tvam āgatā.»
188
Sávitri said:
“These creatures are restrained by you, and, having
constrained them,
You lead them away out of constraint, not willfully.
So it is, God, that your status as Yama* is
celebrated—
Hear these words I speak.
The eternal duty of the good consists of not harming any 35
creature by action, thought or speech, and of kindness and
giving. This world is generally like this: people are pleasant
according to their capabilities; but it is the good alone who,
when they meet with their enemies, take pity even on them.”
Death said:
“Just as water might be to the thirsty,
So is this speech uttered by you.
Now choose what you will as a gift, fair lady,
But again with this exception—Sátyavat’s life.”
Sávitri said:
“My father, the king of the earth, is childless:
May he himself produce a hundred sons
To ensure the lineage. As a third gift
I choose this from you.”
Death said:
“Fair lady, let your father have
One hundred splendid sons to ensure the family
lineage!
Your wish, Princess, is fulfilled.
Turn back, for you have come a long way.”
189
Sāvitry uvāca:
40 «Na dūram etan mama bhartr.Asam . nidhau
mano hi me dūrataram . pradhāvati.
atha vrajann eva giram . samudyatām .
may” ôcyamānām śr
. .. n u bhūya eva ca.
Vivasvatas tvam . tanayah. pratāpavām .s
tato hi Vaiv«asvata ucyase budhaih..
samena dharmen.a caranti tāh. prajās
tatas tav’ êh’ ēśvara dharmaArājatā.
Ātmany api na viśvāsas tathā bhavati satsu yah.
tasmāt satsu viśes.en.a sarvah. pran.ayam icchati.
Sauhr.dāt sarvaAbhūtānām . viśvāso nama jāyate
tasmāt satsu viśes.en.a viśvāsam . kurute janah..»
Yama uvāca:
«Udāhr.tam . te vacanam. yad aṅgane
śubhe na tādr.k tvadAr.te śrutam. mayā.
anena tus.t.o ’smi vin” âsya jı̄vitam.
varam . caturtham . varayasva, gaccha ca.»
Sāvitry uvāca:
45 «Mam’ ātmajam . Satyavatas tath” âurasam
.
bhaved ubhābhyām iha yat kul’Aôdvaham
śatam . balaAvı̄ryaAśālinām.
. sutānām
idam caturthe vasyāmi te varam.»
190
Sávitri said:
“In my husband’s presence it has not been far, 40
And my mind runs further forward still.
So, as you’re travelling, listen again
To the ready words I have to speak.
You are the brilliant son of Vivásvat,
So the intelligent call you Vaivásvata.
These creatures behave in concord with the law,
So, Lord, yours is the sovereignty of the law on earth.
Not even in one’s self does one have so much trust as
in the good; therefore all want to attach themselves to the
good in particular. Trust, indeed, is born from affection
for all creatures; therefore people place trust in the good in
particular.”
Death said:
“Beautiful woman, except from you, I have never
heard
The like of the words you have uttered.
I am pleased with them. Apart from his life,
Choose a fourth gift, then go.”
Sávitri said:
“Then may there be, produced by Sátyavat and born 45
from me,
A hundred sons, full of energy and power,
To continue the family line of both of us here.
This I choose as a fourth gift from you.”
191
Yama uvāca:
«Śatam . balaAvı̄ryaAśālinām
. sutānām .
bhavis.yati prı̄tikaram. tav’ âbale.
pariśramas te na bhaven nr.p’Aātmaje.
nivarta! dūram . hi pathas tvam āgatā.»
Sāvitry uvāca:
«Satām. sadā śāśvataAdharmaAvr.ttih..
santo na sı̄danti na ca vyathanti.
. sadbhir n’ âphalaAsaṅgamo ’sti.
satām
sadbhyo bhayam . n’ ânuvartanti santah..
Santo hi satyena nayanti sūryam .,
santo bhūmim . tapasā dhārayanti.
santo gatir bhūtaAbhavyasya rājan.
satām
. madhye n’ âvası̄danti santah..
ĀryaAjus.t.am idam . vr.ttam iti vijñāya śāśvatam
santah. par’Aârtham . kurvān.ā n’ âveks.anti parasparam.
50 Na ca prasādah. satApurus.es.u mogho
na c’ âpy artho naśyati n’ âpi mānah..
yasmād etan niyatam . satsu nityam .
tasmāt santo raks.itāro bhavanti.»
Yama uvāca:
«Yathā yathā bhās.asi dharmaAsam . hitam
manoA’nukūlam . * su Apadam. mah” Aârthavat
tathā tathā me tvayi bhaktir uttamā.
varam . vr.n.ı̄sv’ âpratimam . patiAvrate.»
192
Death said:
“Woman, there shall be a hundred sons,
Full of energy and power for your delight.
Don’t get tired, Princess.
Turn back, for you have come a long way.”
Sávitri said:
“The good always practice the eternal law;
The good don’t despair, nor do they waver;
A meeting of the good with the good is never barren;
From the good the good expect no danger.
For by truth the good govern the sun;
By asceticism the good support the earth;
The good are the way of the past and the future,
my king;
The good in midst of the good don’t fail.
Knowing this is the eternal practice approved by the No-
bles,* the good act for the sake of others, with no regard for
benefits returned.
But no favor is fruitless among the good, 50
And neither profit nor honor shall be destroyed.
Since this rule is always tied to the good,
The good are therefore protectors.”
Death said:
“As long as you utter such good words,
In accordance with the law, so pleasing to the mind,
To such great purpose, my love for you is supreme—
Choose an incomparable gift, true wife!”
193
Sāvitry uvāca:
«Na te ’pavargah. sukr.tād vinākr.tas
tathā yath” ânyes.u vares.u mānaAda.
varam . vr.n.e: jı̄vatu Satyavān ayam,
yathā mr.tā hy evam aham . patim. vinā.
Na kāmaye bhartr.AvināAkr.tā sukham .,
na kāmaye bhartr.AvināAkr.tā divam,
na kāmaye bhartr.AvināAkr.tā śriyam
.,
na bhartr.Ahı̄nā vyavasāmi jı̄vitum.
Var’Aâtisargah. śataAputratā mama
tvay” âiva datto, hriyate ca me patih..
varam . vr.n.e: jı̄vatu Satyavān ayam.
tav’ âiva satyam . vacanam . bhavis.yati.»

55 «Tath” êty» uktvā tu tam . pāśam
. muktvā Vaivasvato Yamah.
dharmaArājah. prahr.s.t.’Aātmā Sāvitrı̄m idam abravı̄t.
«Es.a bhadre mayā mukto bhartā te kulaAnandini.
arogas tava neyaś ca siddh’Aârthah. sa bhavis.yati.
CaturAvars.aAśat’Aāyuś ca tvayā sārdham avāpsyati
is.t.vā yajñaiś ca dharmen.a khyātim . loke gamis.yati.
Tvayi putraAśatam . c’ âiva Satyavāñ janayis.yati.
te c’ âpi sarve rājānah. ks.atriyāh. putraApautrin.ah.
Khyātās tvanAnāmadheyāś ca bhavis.yant’ ı̂ha śāśvatāh..
pituś ca te putraAśatam . bhavitā tava mātari
194
Sávitri said:
“Since, honor-giver, you do not—as with the other
gifts—
Say anything to restrict your favor,
This is the gift I choose: let Sátyavat live,
For I am dead without my husband!
Deprived of my husband, I have no wish for bliss,
Deprived of my husband, I have no wish for
heaven,
Deprived of my husband, I have no wish for wealth,
Without my husband, I can’t make the effort
To go on living.
You have personally given me the gift of one
hundred sons,
Yet my husband is fetched away.
This is the gift I choose: let Sátyavat live!
Then your promise shall indeed become true.”
Markandéya said:
“Let it be so,” said Yama Vaivásvata, and untied the noose. 55
Then the lord of the law, who in his heart was delighted, said
this to Sávitri: “See, good woman, joy of your family, I have
freed your husband. He is healthy—take him with you; he’ll
be successful. Alongside you he’ll live four hundred years.
Offering sacrifices, he shall, through his law, win wordly
fame. And Sátyavat will beget on you a hundred sons. All
will become kings and warriors and have sons and grandsons
bearing your name, and shall be famous on earth forever.
And your father shall beget a hundred sons on your mother,
195
60 Mālavyām . Mālavā nāma śāśvatāh. putraApautrin.ah.
bhrātaras te bhavis.yanti ks.atriyās tridaś’Aôpamāh..»
Evam . tasyai varam. dattvā dharmaArājah. pratāpavān
nivartayitvā Sāvitrı̄m
. svam eva bhavanam . yayau.
Sāvitry api Yame yāte bhartāram . pratilabhya ca
jagāma tatra yatr’ âsyā bhartuh. śāvam . kalevaram.
Sā bhūmau preks.ya bhartāram upasr.ty’ ôpagr.hya ca
utsaṅge śira āropya bhūmāv upaviveśa ha.
Sam . jñām
. ca sa punar labdhvā Sāvitrı̄m abhyabhās.ata
pros.y’Aāgata iva premn.ā punah. punar udı̄ks.ya vai.
Satyavān uvāca:
65 «Suciram . bata supto ’smi! kimAartham . n’ âvabodhitah.?
kva c’ âsau purus.ah. śyāmo yo ’sau mām
. sañcakars.a ha?»
Sāvitry uvāca:
«Suciram . tvam. prasupto ’si mam’ âṅke purus.a’Ars.abha.
gatah. sa bhagavān devah. prajāAsam . yamano Yamah..
Viśrānto ’si mahāAbhāga vinidraś ca nr.p’Aātmaja
yadi śakyam . samuttis.t.ha! vigād.hām
. paśya śarvarı̄m.»
Mārkandeya uvāca:
Upalabhya tatah. sam . jñām. sukhaAsupta iv’ ôtthitah.
diśah. sarvā van’Aântām . ś ca nirı̄ks.y’ ôvāca Satyavān:
«Phal’Aâhāro ’smi nis.krāntas tvayā saha suAmadhyame.
tatah. pāt.ayatah. kās.t.ham . śiraso me ruj” âbhavat.
70 Śir’AâbhitāpaAsantaptah. sthātum . ciram aśaknuvan
tav’ ôtsaṅge prasupto ’smi, iti* sarvam . smare śubhe.
196
Málavi, whose sons and grandsons shall be called the Má- 60
lavas forever. They, your brothers, will be warriors, as good
as the gods.”
So, having given her the gifts, the glorious lord of the
law turned Sávitri back, and went to his own home. Once
Yama had gone, Sávitri, having recovered her lord, went to
the place where her husband’s body lay as a corpse. Seeing
her husband on the ground, she approached and lifted him
up, placed his head on her lap, and she sat on the earth.
Becoming conscious again, he spoke to Sávitri, gazing at her
ceaselessly with love, like a man back from a distant land.
Sátyavat said:
“Alas, I have slept such a long time! Why didn’t you wake 65
me? And where is that dark person—the one who carried
me off?”
Sávitri said:
“You have slept a long time in my lap, bullish man.
That blessed god Yama, the restrainer of creatures, has gone.
Prince—fortunate man—you are rested and awake. Stand
up, if you can. Look! Night has fallen.”
Markandéya said:
So, having regained consciousness, Sátyavat arose, as
though from a sweet sleep, and, seeing the woods stretching
in all directions, said:
“Slender lady, I came out with you to gather fruit. Then,
while I was splitting wood, I got a pain in my head. Greatly 70
pained by the headache, I was unable to stand for long and
fell asleep in your lap, fair lady. All this I remember. While
you embraced me, my consciousness was carried off by sleep.
197
Tvay” ôpagūd.hasya ca me nidray” âpahr.tam . manah..
tato ’paśyam . tamo ghoram . purus.am . ca mah”Aâujasam.
Tad yadi tvam . vijānāsi kim. tad brūhi suAmadhyame
svapno me yadi vā dr.s.t.o yadi vā satyam eva tat.»
Tam uvāc’ âtha Sāvitrı̄: «rajanı̄ vyavagāhate.
śvas te sarvam . yath” āvr.ttam ākhyāsyāmi nr.p’Aātmaja.
Uttis.t.h’ ôttis.t.ha, bhadram . te! pitarau paśya suAvrata!
vigād.hā rajanı̄ c’ êyam . nivr.ttaś ca divāAkarah..
75 Naktam . Acarāś caranty ete dr.s.t.āh. krūr”Aâbhibhās.in.ah..
śrūyante parn.aAśabdāś ca mr.gān.ām . caratām. vane.
Etā ghoram . śivā nādān diśam . daks.in.aApaścimām
āsthāya viruvanty ugrāh. kampayantyo mano mama.»
Satyavān uvāca:
«Vanam . pratibhay’ Aākāram
. ghanena tamasā vr.tam.
na vijñāsyasi panthānam . gantum
. c’ âiva na śaks.yasi.»
Sāvitry uvāca:
«Asminn adya vane dagdhe śus.kaAvr.ks.ah. sthito jvalan
vāyunā dhamyamāno ’tra dr.śyate ’gnih. kva cit kva cit.
Tato ’gnim ānayitv” êha jvālayis.yāmi sarvatah..
kās.t.hān’Aı̂māni sant’ ı̂ha, jahi santāpam ātmanah..
80 Yadi n’ ôtsahase gantum . , saArujam. tvām. hi laks.aye,
na ca jñāsyasi panthānam . tamasā sam . vr.te vane,
Śvah. prabhāte vane d.r.śye yāsyāvo ’numate tava.
vasāv’ êha ks.apām ekām . rucitam . yadi te ’nagha.»
Satyavān uvāca:
«Śiro’Arujā nivr.ttā me, svasthāny aṅgāni laks.aye.
mātāApitr.bhyām icchāmi saṅgam . tvatAprasādaAjam.
Na kadā cid vikālam . hi gata Apūrvo may” āśramah..
anāgatāyām. sam. dhyāyām. mātā me prarun.addhi mām.
198
Then I saw a terrible darkness and a mighty person. If you
know, then tell me, slender lady—was it my dream? Or was
what I saw real?” Sávitri said to him: “The night has set
in. Tomorrow, prince, I shall tell you everything, just as it
happened. Stand up! Please stand up! You, whose vows are
so strong, consider your parents. The night has fallen, and
the sun has set. Night animals can be seen prowling, making 75
harsh noises; you can hear the leaves rustling as beasts roam
the forest. To the southwest those terrible jackals are putting
up a fearful howling; they make my heart tremble.”
Sátyavat said:
“The forest covered by solid darkness looks daunting. You
won’t recognize the path and you won’t be able to go on.”
Sávitri said:
“When this forest was on fire today, a dry tree remained
smoldering; fanned by the wind, the fire can be seen here,
flaring up, dying down. So, once I’ve brought that fire here,
I’ll make it burn, around and about. There are these logs
here. Don’t worry. I sense you have a headache—if you 80
haven’t the strength to go on, and can’t tell the path when
the forest is covered in darkness, then, if you agree, we’ll go
tomorrow at first light, when the forest can be seen. If you’re
happy to do that, let’s spend one night here, blameless man.”
Sátyavat said:
“My headache has disappeared, I feel my limbs are sound.
If it meets with your favor, I wish to join my father and
mother. Never before have I returned to the hermitage out-
side the normal time. My mother stops me before the onset
of twilight. Even during the day, my parents worry when
199
Div” âpi mayi nis.krānte sam . tapyete gurū hi mām
vicinoti hi mām . tātah. sah’ âiv’ āśramaAvāsibhih..
85 Mātrā pitrā ca subhr.śam . duh.khitābhyām aham . purā
upālabdhaś ca bahuśaś ‹ciren.’ āgacchas’ ı̂ti› ha.
Kā tv avasthā tayor adya madAartham iti cintaye
tayor adr.śye mayi ca mahad duh.kham . bhavis.yati.
Purā mām ūcatuś c’ âiva rātrāv asrāyamān.akau
bhr.śam . suduh.khitau vr.ddhau bahuśah. prı̄tiAsam . yutau:
‹Tvayā hı̄nau na jı̄vāva muhūrtam api putraka.
yāvad dharis.yase putra tāvan nau jı̄vitam . dhruvam
Vr.ddhayor andhayor dr.s.t.is. tvayi vam . . pratis.t.hitah.,
śah
tvayi pin.d.aś ca kı̄rtiś ca sam . tānam . c’ āvayor iti.›
90 Mātā vr.ddhā pitā vr.ddhas tayor yas.t.ir aham . kila
tau rātrau mām apaśyantau kām avasthām . gamis.yatah.?
Nidrāyāś c’ âbhyasūyāmi yasyā hetoh. pitā mama
mātā ca sam . śayam . prāptā matAkr.te ’napakārin.ı̄.
Aham . ca sam . śayam. prāptah. kr.cchrām āpadam āsthitah.
mātāApitr.bhyām . hi vinā n’ âham . jı̄vitum utsahe.
Vyaktam ākulayā buddhyā prajñāAcaks.uh. pitā mama
ek’Aâikam asyām . velāyām. pr.cchaty āśramaAvāsinam.
N’ ātmānam anuśocāmi yath” âham . pitaram . śubhe
bhartāram . c’ âpy anugatām . mātaram . paridurbalām.
95 MatAkr.tena hi tāv adya sam . tāpam . param es.yatah..
jı̄vantāv anujı̄vāmi, bhartavyau tau may” êti ha.
Tayoh. priyam . me kartavyam iti jānāmi c’ âpy aham.»
200
I’m out. Father searches for me together with the hermits. I 85
have before often been reproved by my overanxious mother
and father: ‘You have come back very late!’ But I wonder
what state they’re in today on my account? Not seeing me,
they will be immensely worried.
Once before, deeply distraught at night, those two elderly
people, who have always loved me, told me through their
tears: ‘Dear child, abandoned by you, we shan’t live—not
even for a moment! As long as you’re alive, son, our life is
secure. You are the eyes of a couple, old and blind. The line
of descent rests on you. Our fame, succession and offering
to the ancestors depend on you.’ My old mother, my old 90
father—I am truly their staff. What state will they get in
if they don’t see me tonight! I blame my sleep—because of
that, my innocent mother and father are afraid on my ac-
count. And I am fallen into misfortune, hit by excruciating
fear, for without my mother and father I am unable to live.
It is certain that, at this very time, my father—he whose
sight is insight—is questioning with a churning mind each
and every hermit. Fair lady, I don’t grieve for myself as much
as I grieve for my father, and for my mother, who has fol-
lowed her husband, and is most weak. For now they will 95
suffer great sorrow on my account. If they are living I shall
live, and must support them. And I only know I must do
what pleases them.”
201
evam uktvā sa dharm’Aātmā guruAbhakto guruApriyah.
Ucchritya bāhū duh.kh’Aārtah. susvaram . praruroda ha.
tato ’bravı̄t tathā dr.s.t.vā bhartāram . śokaAkarśitam
Pramr.jy’ âśrūn.i netrābhyām . Sāvitrı̄ dharmaAcārin.ı̄:
«yadi me ’sti tapas taptam . , yadi dattam . , hutam . yadi,
ŚvaśrūAśvaśuraAbhartr̄.n.ām
. mama pun . y” âstu śarvarı̄.
na smarāmy uktaApūrvam . vai svaires.v apy anr.tām . giram.
100 Tena satyena tāv adya dhriyetām . śvaśurau mama.»
Satyavān uvāca:
«kāmaye darśanam . pitror. yāhi Sāvitri mā ciram!
Purā mātuh. pitur v” âpi yadi paśyāmi vipriyam
na jı̄vis.ye var’Aārohe satyen’ ātmānam ālabhe.
Yadi dharme ca te buddhir, mām . cej jı̄vantam icchasi
mama priyam . vā kartavyam . , gacchāv’ āśramam antikāt.»

Sāvitrı̄ tata utthāya keśān sam . yamya bhāvinı̄
patim utthāpayām āsa bāhubhyām . parigr.hya vai.
Utthāya Satyavām . ś c’ âpi pramr . âṅgāni pān.inā
jy’
sarvā diśah. samālokya kat.hine dr.s.t.im ādadhe.
105 Tam uvāc’ âtha Sāvitrı̄: «śvah. phalāni haris.yasi.
yogaAks.em’Aârtham etam . te nes.yāmi paraśum . tv aham.»
Kr.tvā kat.hinaAbhāram . sā vr ks
. . a Aśākh” A âvalambinam
gr.hı̄tvā paraśum. bhartuh. sakāśe punar āgamat.
Vāme skandhe tu vām’Aōrūr bhartur bāhum . niveśya ca
daks.in.ena paris.vajya jagāma gajaAgāminı̄.
202
Markandéya said:
With these words, that soul of virtue, who worshipped
and loved his parents, raised his arms, and, stricken by grief,
began to lament aloud. Seeing her husband so haggard with
grief, Sávitri, who lived in the law, wiped the tears from her
eyes and said: “If I have practiced austerities, if I have given,
if I have offered sacrifices, let it be a good night for my
parents-in-law and my husband. I don’t remember that I’ve
ever spoken an untrue word—even when it didn’t matter.
By that truth, may my parents-in-law survive today.” 100
Sátyavat said:
“I need to see my parents. Come, Sávitri, don’t delay. If,
fair-hipped woman, I discover anything dreadful has hap-
pened to my mother or father, I swear by the truth, I shall
not live but kill myself! If you have a mind to the law, if you
want me to go on living, or to do what pleases me, let us go
to the hermitage.”
Markandéya said:
Then beautiful Sávitri rose up, gathered her hair together,
grasped her husband by his arms and helped him get up.
Once he was up, Sátyavat wiped his limbs with his hand,
looked all about him, and caught sight of the strap. Then Sá- 105
vitri said to him: “Tomorrow you’ll fetch the fruit, but for
your safety I’ll carry this axe.” Hanging the cumbersome
strap on the branch of a tree, and taking up the axe, she
rejoined her husband. Placing her husband’s arm on her
left shoulder, and encircling his body with her right arm,
that woman, so shapely thighed, walked with the measured
tread of an elephant.
203
Satyavān uvāca:
«AbhyāsaAgamanād bhı̄ru panthāno viditā mama,
vr.ks.’Aântar’Aālokitayā jyotsnayā c’ âpi laks.aye.
Āgatau svah. pathā yena phalāny avacitāni ca
yath” āgatam . śubhe gaccha panthānam . , mā vicāraya!
110 PalāśaAkhan.d.e c’ âitasmin panthā vyāvartate dvidhā
tasy’ ôttaren.a* yah. panthās tena gaccha tvarasva ca.
Svastho ’smi balavān asmi didr.ks.uh. pitarāv ubhau»
bruvann eva tvarāAyuktah. samprāyād āśramam . prati.

298.1 Etasminn eva kāle tu Dyumatseno mahāAbalah.
labdhaAcaks.uh. prasannāyām . dr.s.t.yām
. sarvam . dadarśa ha.
Sa sarvān āśramān gatvā Śaibyayā saha bhāryayā
putraAhetoh. parām ārtim . jagāma Bharata’Ars.abha.
Tāv āśramān nadı̄ś c’ âiva vanāni ca sarām . si ca
tasyām . niśi vicinvantau dampatı̄ parijagmatuh ..
Śrutvā śabdam . tu yam. kam . cid unmukhau suta Aśaṅkayā
«Sāvitrı̄Asahito ’bhyeti Satyavān ity» abhās.atām.
5 Bhinnaiś ca parus.aih. pādaih. savranaih. śonit’Aôks.itaih
kuśaAkan.t.akaAviddh’Aâṅgāv unmattāv iva dhāvatah..
Tato ’bhisr.tya tair vipraih. sarvair āśramaAvāsibhih.
parivārya samāśvāsya tāv ānı̄tau svam āsramam.
Tatra bhāryāAsahāyah. sa vr.to vr.ddhais tapoAdhanaih.
āśvāsito ’pi citr’Aârthaih. pūrvaArājñām . kath”Aāśrayaih..
Tatas tau punar āśvastau vr.ddhau putraAdidr.ks.ayā
bālyaAvr.ttāni putrasya smarantau bhr.śaAduh.khitau.
Punar uktvā ca karun.ām . vācam. tau śokaAkarśitau:
204
Sátyavat said:
“From frequent use I know the paths. Even in the shafts
of moonlight between the trees, I can mark them, timid
girl. The path on which we came, gathering fruit—take
that path just as we came, fair lady. Don’t hesitate! Now, at 110
this gap in the foliage, the way divides in two. Take the path
to the north, and be quick. I am fit, I am strong, I want
to see both my parents.” Saying this, he set off hurriedly
toward the hermitage.
Markandéya said:
And it was at this very time the mighty Dyumat·sena 298.1
regained his sight. With his sight clear he saw everything.
Once he had been with Shaibya, his wife, to all the her-
mitages, he became deeply distressed, Bhárata bull, because
of his son. Husband and wife went searching through the
night—hermitages, rivers, woods and pools; and whenever
they heard a sound they looked up, thinking it might be
their son, saying: “Sátyavat is coming with Sávitri.” The two 5
of them rushed about like the mad, their bodies spiked with
thorns and kusha grass, their feet rough and split, blood-
stained from sores.
Then all those brahmins living in the hermitage ap-
proached and surrounded them, comforted them, took
them back to their own retreat. There, surrounded by such
ancient and great ascetics, the man and his wife were com-
forted by wonderful tales of former kings. Then, revived
again, the old couple, recalling incidents out of their son’s
childhood from a desire to see him, were full of worry.
Drawn with sorrow, lamenting, they repeated and wept
205
«hā putra hā sādhvi vadhūh. kv’ âsi kv’ âs’ ı̂ty?» arodatām.
Suvarcā uvāca:
10 «Yath” âsya bhāryā Sāvitrı̄ tapasā ca damena ca
ācāren.a ca sam
. yuktā tathā jı̄vati Satyavān.»
Gautama uvāca:
«Vedāh. s’Aâṅgā may” âdhı̄tās tapo me sam . citam
. mahat,
kaumāraAbrahmacaryam . ca, guravo ’gniś ca tos.itāh.,
Samāhitena cı̄rn.āni sarvān.y eva vratāni me,
vāyuAbhaks.’Aôpavāsaś ca kr.to me vidhivat purā.
Anena tapasā vedmi sarvam . paraAcikı̄rs.itam.
satyam etan nibodhadhvam . : dhriyate Satyavān iti.»
Śis. ya uvāca:
«Upādhyāyasya me vaktrād yathā vākyam . vinih.sr.tam
n’ âiva jātu bhaven mithyā tathā jı̄vati Satyavān.»
R.saya ūcuh.:
15 «Yath” âsya bhāryā Sāvitrı̄ sarvair eva sulaks.anaih.
avaidhavyaAkarair yuktā tathā jı̄vati Satyavān.»
Bhāradvāja uvāca:
«Yath” âsya bhāryā Sāvitrı̄ tapasā ca damena ca
ācāren.a ca sam
. yuktā tathā jı̄vati Satyavān.»
Dālbhya uvāca:
«Yathā drs.t.ih. pravr.ttā te Sāvitryāś ca yathā vratam
gat” āhāram akr.tvā ca tathā jı̄vati Satyavān.»
206
these words: “O son, O dutiful wife, where are you? Where
are you?”
Suvárcas said:
“Since his wife Sávitri is attached to asceticism, good 10
conduct, and self-control, Sátyavat’s alive.”
Gáutama said:
“I have meditated on the Vedas with their branches, I have
built up great austerity. I am as chaste as a virgin youth, I
have satisfied my elders and the fire. I have observed all my
vows with concentration. By the ancient rule, I’ve practiced
the fast that is living on air. Through this austerity I know
all the intentions of others. Realize this is the truth: Sátya-
vat survives.”
The Disciple said:
“Since no speech that springs from my preceptor’s mouth
may ever be false, Sátyavat’s alive.”
The Sages said:
“Since his wife Sávitri bears all the auspicious signs of 15
freedom from widowhood, Sátyavat’s alive.”
Bharad·vaja said:
“Since his wife Sávitri is attached to good conduct, as-
ceticism and self-control, Sátyavat’s alive.”
Dalbhya said:
“Since your sight has been restored, and since Sávitri
has completed her vow without breaking her fast, Sátya-
vat’s alive.”
207
Āpastamba uvāca:
«Yathā vadanti śāntāyām. diśi vai mr.gaApaks.in.ah.
pārthivı̄ ca pravr.ttis te tathā jı̄vati Satyavān.»
Dhaumya uvāca:
«Sarvair gun.air upetas te yathā putro janaApriyah.
dı̄rgh’AāyurAlaks.an.’Aôpetas tathā jı̄vati Satyavān.»

20 Evam āśvāsitas tais tu satyaAvāgbhis tapasvibhih.
tām. s tān vigan.ayan sarvām. s tatah. sthira iv’ âbhavat.
Tato muhūrtāt Sāvitrı̄ bhartrā Satyavatā saha
ājagām’ āśramam . rātrau prahr.s.t.ā praviveśa ha.
Brāhman. ā ūcuh.:
«Putren.a saṅgatam . tvām. tu caks.us.mantam . nirı̄ks.ya ca
sarve vayam . va pr.cchāmo vr.ddhim . vai pr.thivı̄Apate.
Samāgamena putrasya Sāvitryā darśanena ca
caks.us.aś c’ ātmano lābhāt tribhir dis.t.yā vivardhase.
Sarvair asmābhir uktam . yat tathā tan, n’ âtra sam . śayah.,
bhūyo bhūyah. samr.ddhis te ks.ipram eva bhavis.yati.»

25 Tato ’gnim . tatra sam. jvālya dvijās te sarva eva ca
upāsām. cakrire Pārtha Dyumatsenam . mahı̄Apatim.
Śaibyā ca Satyvām . ś c’ âiva Sāvitrı̄ c’ âikatah
. sthitāh.
sarvais tair abhyanujñātā viśokāh. samupāviśan.
Tato rājñā sah’ āsı̄nāh. sarve te vanaAvāsinah.
jātaAkautūhalāh. Pārtha papracchur nr.pateh. sutam:
208
Apastámba said:
“From the way in which birds and animals utter sounds
from the auspicious direction, and from your activity as
king, Sátyavat’s alive.”
Dhaumya said:
“Since your son, loved by the people, has every virtue,
and shows the signs of a long life, Satyavat’s alive.”
Markandéya said:
Comforted in this way by the truth-telling ascetics, and 20
esteeming them all, he seemed calm. Then, not much later,
Sávitri came back to the hermitage at night, with her hus-
band Sátyavat, and entered glad at heart.
The Brahmins said:
“Seeing you with your eyesight restored, and reunited
with your son, all of us sincerely wish you good fortune,
lord of the earth. In the meeting with your son, in the
appearance of Sávitri, in the return of your sight, you are
favored with a triple blessing. There can be no doubt—
what we all said is so. Again, again: fortune shall swiftly be
yours.”
Markandéya said:
Then, Partha, when they had made the fire there blaze, all 25
those brahmins sat down respectfully with King Dyumat·se-
na. Shaibya, Sátyavat and Savı́tri had stood to one side, but,
given permission by all, they happily sat down. Then, Par-
tha, their curiosity aroused, all those forest-dwellers sitting
with the king questioned the king’s son.
209
R.s. aya ūcuh.:
«Prāg eva n’ āgatam . kasmāt sabhāryen.a tvayā vibho?
virātre c’ āgatam . kasmāt? ko ’nubandhas tav’ âbhavat?
Sam . tāpitah. pitā mātā vayam . c’ âiva nr.p’Aātmaja
kasmād iti na jānı̄mas, tat sarvam . vaktum arhasi.»
Satyavān uvāca:
30 «Pitr” âham abhyanujñātah. Sāvitrı̄Asahito gatah..
atha me ’bhūc chiroAduh.kham . vane kās.t.hāni bhindatah..
Suptaś c’ âham . vedanayā ciram ity upalaks.aye.
tāvat kālam. na ca mayā suptaApūrvam . kadā cana.
Sarves.ām eva bhavatām . sam . tāpo mā bhaved iti
ato virātr’Aāgamanam. , n’ ânyad ast’ ı̂ha kāran.am.»
Gautama uvāca:
«Akasmāc caks.us.ah. prāptir Dyumatsenasya te pituh..
n’ âsya tvam . kāran.am. vetsi. Sāvitrı̄ vaktum arhati.
Śrotum icchāmi Sāvitri, tvam . hi vettha par’Aâvaram.
tvām. hi jānāmi Sāvitri Sāvitrı̄m iva tejasā.
35 Tvam atra hetum . jānı̄s.e tasmāt satyam nirucyatām.
rahasyam . yadi te n’ âsti kim . cid atra, vadasva nah.!»
Sāvitry uvāca:
«Evam etad yathā vettha, sam . kalpo n’ ânyathā hi vah.,
na hi kim . cid rahasyam . me śrūyatām . tathyam eva yat.
Mr.tyur me patyur ākhyāto Nāradena mah”Aātmanā
sa c’ âdya divasah. prāptas, tato n’ âinam . jahāmy aham.
Suptam . c’ âinam. Yamah . sāks. ād upāgacchat saAkim. karah..
210
The Sages said:
“My lord, why didn’t you return earlier with your wife?
Why have you come toward the end of the night? What hin-
dered you? Prince, your mother and father, and we too were
pained, but on what account we don’t know. You should tell
us everything.”
Sátyavat said:
“With father’s permission, I had gone out, accompanied 30
by Sávitri. Then, while I was splitting timber in the forest,
I got a headache. Because of the pain I slept for a long
time—this much I know. I have never slept so long before.
I came back so late in the night so that you shouldn’t all be
worried—that was my only reason for it.”
Gáutama said:
“Your father Dyumat·sena suddenly regained his sight.
Since you don’t know the reason, Sávitri should speak. Sá-
vitri, I would like to hear about it, for you know the cause
and the effect. And I know, Sávitri, you are like the goddess
Sávitri in luster. You know the reason for this, so the truth 35
should be told. If there is nothing here you want to keep
secret, then tell us!”
Sávitri said:
“Know it just as it is, for you have no ulterior motive, nor
do I have anything secret. Hear the truth about it. Great-
souled Nárada had predicted the death of my husband.
Today that day arrived, so I didn’t leave his side. Once he was
asleep, before my very eyes Yama appeared with his servants.
He bound him, and led him away toward the direction
211
sa enam anayad baddhvā diśam . pitr.Anis.evitām.
Astaus.am . tam aham . devam . satyena vacasā vibhum
pañca va tena me dattā varāh.: śr.n.uta tān mama.
40 Caks.us.ı̄ ca svaArājyam. ca dvau varau śvaśurasya me.
labdham . pituh. putra Aśatam
. , putrān.ām
. c’ ātmanah. śatam.
CaturAvars.aAśat’Aāyur me bhartā labdhaś ca Satyavān,
bhartur hi jı̄vit’Aârtham . tu mayā cı̄rn.am. tv idam . vratam.
Etat sarvam . may” ākhyātam . kāran am
. . vistaren . ca
a
yath” āvr.ttam. sukh’Aôdarkam idam . duh.kham . mahan mama.»
r. saya ūcuh.:
«Nimajjyamānam . vyasanair abhidrutam .
kulam . nar’ A êndrasya tamo Amaye hrade
tvayā suAśı̄laAvrataApun.yayā kulam .
samuddhr.tam . sādhvi punah . kulı̄nayā.»

Tathā praśasya hy abhipūjya c’ âiva
varaAstriyam . tām r.s.ayah. samāgatāh.
nar’Aêndram āmantrya saAputram añjasā
śivena jagmur muditāh. svam ālayam.

299.1 Tasyām
. rātryām. vyatı̄tāyām udite sūryaAman.d.ale
kr.t.aApaurvāhn.ikāh. sarve sameyus te tapoAdhanāh..
Tad eva sarvam . Sāvitryā mahāAbhāgyam . maha”Ars.ayah.
Dyumatsenāya n’ ātr.pyan kathayantah. punah. punah..
212
where the ancestors live. I praised that omnipresent god
with truthful speech. He granted me five gifts. Hear me
relate them. Two gifts for my father-in-law: his eyesight 40
and his kingdom. For my father I secured a hundred sons,
and a hundred sons for myself. And I gained my husband
Sátyavat with a life of four hundred years: for I observed
this vow for the sake of my husband’s life. The entire cause
of this has been told by me in detail—how this great sorrow
of mine was transformed to happiness in the end.”
The Seers said:
“Overwhelmed by evils, the family of this lord
among men
Was sinking in a pool of darkness. By you, noble
lady,
Whose merit flows from vows and a good
disposition,
By you, good woman, the family line was rescued.”
Markandéya said:
Then, after praising and honoring that excellent
woman,
The assembled seers took their leave of the lord
And his son, and went to their own homes quickly
And joyfully, in peace.
Markandéya said:
Once the night had passed and the sun’s sphere had risen, 299.1
all those great ascetics performed their morning rites and
came together. Great seers, they were not to be satisfied,
except in recounting time and again to Dyumat·sena the
entirety of Sávitri’s great glory. Then, king, all the ministers
213
Tatah. prakr.tayah. sarvāh. Śālvebhyo ’bhāgatā nr.pa
ācakhyur nihitam . c’ âiva sven’ âmātyena tam . dvis.am.
Tam . mantrin.ā hatam . śrūtvā sasahāyam . sabāndhavam
nyavedayan yath” āvr.ttam . vidrutam . ca dvis.adAbalam
5 EkaAmatyam . ca sarvasya janasy’ âtha nr.pam . prati:
«saAcaks.ur v” âpy aAcaks.ur vā sa no rājā bhavatv iti.
Anena niścayen’ êha vayam . prasthāpitā nr.pa.
prāptān’Aı̂māni yānāni caturAaṅgam . ca te balam.
Prayāhi rājan! bhadram . te! ghus.t.as te nagare jayah..
adhyāssva ciraArātrāya pitr.ApaitāAmaham . padam.»
Caks.us.mantam . ca tam . dr.s.t.vā rājānam . vapus.” ânvitam
mūrdhnā nipatitāh. sarve vismay’AôtphullaAlocanāh..
Tato ’bhivādya tān vr.ddhān dvijān āśramaAvāsinah.
taiś c’ âbhipūjitah. sarvaih. prayayau nagaram . prati.
10 Śaibhyā ca saha Sāvitryā svAāstı̄rn.ena suvarcasā
naraAyuktena yānena prayayau senayā vr.tā.
Tato ’bhis.is.icuh. prı̄tyā Dyumatsenam . purohitāh.
putram . c’ âsya mah”Aātmānam . yauvarājye ’bhyas.ecayan.
Tatah. kālena mahatā Sāvitryāh. kı̄rtiAvardhanam
tad vai putraAśatam . jajñe śūrān.ām anivartinām.
Bhrātr̄.n.ām
. sodarān. ām
. ca tath” âiv’ âsy’ âbhavac chatam
Madr’Aâdhipasy’ Âśvapater Mālavyām sumahadAbalam.
Evam ātmā pitā mātā śvaśrūh. śvaśura eva ca
bhartuh. kulam . ca Sāvitryā sarvam . kr.cchrāt samuddhr.tam.
15 Tath” âiv’ âis.ā hi kalyān.ı̄ Draupadı̄ śı̄laAsammatā
tārayis.yati vah. sarvān Sāvitr” ı̂va kul’Aâṅganā.
214
from the land of the Shalvas arrived and told him that his
enemy had been killed by his own counsellor. They related
how the enemy’s army scattered and fled on hearing that
he, his companions and relatives had been killed by the
minister, and how the entire population was single-minded 5
toward the king:
“With or without his sight, he should be our ruler! King,
it is because of this decision that we have been sent here.
These carriages and your fourfold army have arrived. Set
out, king! May fortune be yours! Victory has been pro-
claimed in your city! For countless nights to come, assume
the rank that belonged to your father and grandfather.”
And when they saw that the king had his eyesight, and
was in beautiful shape, they all bowed their heads, wide-eyed
with amazement. Then he saluted those brahmin elders who
lived in the hermitage and, honored by them all, set out for
the city. And Shaibya went with Sávitri in a wonderful well- 10
fitted carriage, drawn by men, surrounded by an army.
Then joyously the priests consecrated Dyumat·sena and
anointed his son, whose spirit was great, as heir presumptive.
Afterwards, over a lengthy period, Sávitri gave birth to one
hundred heroic and unyielding sons, who augmented her
fame. And a hundred very powerful brothers of hers were
born by Málavi to Ashva·pati, king of the Madras. In this
way Sávitri delivered herself, her father and mother, her
mother-in-law, her father-in-law, and her husband’s entire
family from a calamity. And just like the nobly born Sávit- 15
ri, virtuous Dráupadi here, so celebrated for her character,
shall rescue all of you.
215
Vaiśampāyana uvāca:
Evam . sa Pān.d.avas tena anunı̄to mah”Aātmanā
viśoko vijvaro rājan Kāmyake nyavasat tadā.
Yaś c’ êdam. śr.n.uyād bhaktyā SāvitryAākhyānam uttamam
sa sukhı̄ sarvaAsiddh’Aârtho na duh.kham . prāpnuyān narah..
216
So, my king, the Pándava was calmed by that great-
spirited man, and went on living in the Kámyaka,* without
sorrow or grief. And whoever listens with devotion to the
wonderful story of Sávitri, that man will be happy and suc-
cessful in everything, and never know sorrow.
217
3.300–310
The Robbing of the Earrings
Janamejaya uvāca:
at tat tadā mahadABrahman Lomaśo vākyam abravı̄t
300.1
Y Indrasya vacanād eva Pān.d.uAputram
«Yac c’ âpi te bhayam tı̄vram na ca
. Yudhis.t.hiram:
kı̄rtayase kva cit
. .
tat c’ âpy apaharis.yāmi Dhanam . jaya ito gate»—
Kim . nu taj japatām
. śres.t.ha Karn.am. prati mahadAbhayam
āsı̄n? na ca sa dharm’Aātmā kathayām āsa kasya cit?
Aham . te rāja A śārdūla kathayāmi kathām imām
pr.cchato BharataAśres.t.ha, śuśrūs.asva giram . mama.
5 Dvādaśe samatikrānte vars.e prāpte trayodaśe
Pān.d.ūnām. hitaAkr.c Chakrah. Karn.am . bhiks.itum udyatah..
Abhiprāyam atho jñātvā mah”AÊndrasya vibhāAvasuh.
kun.d.al’Aârthe mahāArāja Sūryah. Karn.am upāgatah. Mah”A
ârhe śayane vı̄ram . spardhy”Aâstaran.aAsam . vr.te
śayānam ativiśvastam . brahman . .yam satya Avādinam.
Svapn’Aânte niśi rāj’Aêndra darśayām āsa raśmivān
kr.payā paray” āvis.t.ah. putraAsnehāc ca Bhārata.
Brāhman.o vedaAvid bhūtvā Sūryo yoga’ArddhiArūpavān*
hit’Aârtham abravı̄t Karn.am . sāntvaApūrvam idam . vacah.:
10 «Karn.a! madAvacanam . tāta śr.n.u satyaAbhr.tām
. vara
bruvato ’dya mahāAbāho sauhr.dāt paramam . hitam.
Upāyāsyati Śakras tvām . Pān.d.avānām . hit’Aēpsayā
brāhman.aAcchadmanā Karn.a kun.d.al’Aôpajihı̄rs.ayā.
Viditam . tena śı̄lam . te sarvasya jagatas tathā
yathā tvam . bhiks.itah. sadbhir dadāsy eva na yācase.
Tvam . hi tāta dadāsy eva brāhman.ebhyah. prayācitah.
220
Janam·ejaya said:
o, great brahmin, when, at Indra’s request, Lómasha 300.1
S said to Pandu’s son, Yudhi·shthira: “Once Dhanam·ja-
ya has gone, I shall remove that bitter fear you keep to
yourself”—what exactly was that great fear concerning Ka-
rna, best of brahmins? And was there none to whom that
spirit of the Law could tell it?
Since you ask about it, tigerish king, I shall tell that story.
Listen, best of Bháratas, to what I have to say. Twelve years 5
had passed, and the thirteenth begun, when Shakra, want-
ing the best for the Pandus, was prepared to beg from Karna.
Then, realizing what great Indra intended in the matter of
the earrings, radiant sun-god Surya came to Karna, mighty
king. The hero—confident, brahminic, true-spoken—was
lying on a splendid couch covered with a priceless throw. O
chief among kings, O Bhárata, at night in a dream the Sun
showed himself, filled with great compassion, for love of his
son. Through his yogic power, Surya became a Veda-versed
brahmin, and coaxingly uttered this speech to Karna, for
his own good.
“Karna! Son! Greatest of truth-tellers, listen to my words. 10
I speak now, Strong Arm, from love, and in your best in-
terest. Wanting to benefit the Pándavas, Shakra will come
to you, Karna, disguised as a brahmin, hoping to steal your
earrings. Like the whole world he knows your practice: that
when begged by the good, you simply give, you do not so-
licit. For they say that you, my son, when requested, give
to brahmins, refusing neither goods nor anything else from
221
vittam . yac c’ ânyad apy āhur na pratyākhyāsi kasya cit.
Tvām . tu c’ âivam . Avidham . jñātvā svayam . va PākaAśāsanah.
āgantā kun.d.al’Aârthāya kavacam . c’ âiva bhiks.itum.
15 Tasmai prayācamānāya na deye kun.d.ale tvayā.
anuneyah. param . śaktyā śreya etadd hi te param.
Kun.d.al’Aârthe bruvam . s tāta kāran.air bahubhis tvayā
anyair bahuAvidhair vittaih. sannivāryah. punah. punah.
Ratnaih. strı̄bhis tathā gobhir dhanair bahuvidhair api
nidarśanaiś ca bahubhih. kun.d.al’Aēpsuh. Puram . Adarah..
Yadi dāsyasi Karn.a tvam . sahaje kun.d.ale śubhe
āyus.ah. praks.ayam . gatvā mr.tyor vaśam upais.yasi.
Kavacena samāyuktah. kun.d.alābhyām . ca mānada
avadhyas tvam ran
. . e ’rı̄n
. ām iti viddhi vaco mama.
20 Amr.tād utthitam . hy etad ubhayam . ratna Asambhavam,
tasmād raks.yam . tvayā Karn.a jı̄vitam . cet priyam . tava.»
Karn. a uvāca:
«Ko mām evam. bhavān prāha darśayan sauhr.dam. param?
kāmayā bhagavan brūhi, ko bhavān dvijaAves.aAdhr.k?»
Brāhman. a uvāca:
«Aham . tāta sahasr’Aâm
. śuh. sauhr.dāt tvām
. nidarśaye.
kurus.v’ âitad vaco me tvam, etac chreyah. param . hi te.»
Karn. a uvāca:
«Śreya eva mam’ âtyantam . yasya me goApatih. prabhuh.
pravakt” âdya hit’Aânves.ı̄ śr.n.u c’ êdam
. vaco mama.
222
the robbing of the earrings – canto 300
any of them. So, knowing you to be like that, the conqueror
of Paka will come himself to beg your armor and earrings.
When he begs the earrings of you, you shouldn’t give them. 15
Conciliate him as best you can—that’s your safest course.
When, my son, he speaks of the earrings, you should re-
peatedly fend off, with all types of reasons and many other
sorts of wealth—such as gems, women, cattle, all kinds
of riches—and with many examples—that ring-obsessed
Sacker of Cities.
If, Karna, you give up the beautiful earrings you were
born with, your life will be cut off and you will fall into the
power of death. Honor-giver, when you have the armor and
the earrings,enemies cannot kill you in battle. Remember
my words. For both these, bejewelled, have come from the 20
elixir of immortality, so guard them, Karna, if you value
your life.”
Karna said:
“Tell me, sir, who are you to show me such extraordinary
friendship? Be kind enough, lord, to tell me who you are—
you who look like a brahmin.”
The Brahmin said:
“I am the thousand-rayed Sun, my son, and I instruct
you because I love you. Do as I say. It’s in your very best
interest.”
Karna said:
“It’s certainly the best thing that could have happened
to me, that the powerful lord of rays should speak to me
today, seeking my benefit. Now hear my reply.
223
Prasādaye tvām . varadam . pran.ayāc ca bravı̄my aham
na nivāryo vratād asmād aham . yady asmi te priyah..
25 Vratam . vai mama loko ’yam .
vetti kr.tsnam . vibhāvaso
yathā ’ham . dvijaAmukhyebhyo
dadyām . prān.ān api dhruvam.
Yady āgacchati mām . Śakro brāhman.aAcchadmanā vr.tah.
hit’Aârtham . Pān.d.uAputrān.ām . kheAcar’Aôttama bhiks.itum
Dāsyāmi vibudhaAśres.t.ha kun.d.ale varma c’ ôttamam
na me kı̄rtih. pranaśyeta tris.u lokes.u viśrutā.
MadAvidhasya yaśasyam . hi na yuktam . prān.aAraks.an.am,
yuktam . hi yaśasā yuktam . maran am
. . loka Asammatam.
So ’ham Indrāya dāsyāmi kun.d.ale saha varman.ā.
yadi mām . ValaAVr.traAghno bhiks.’Aârtham upayāsyati
30 Hit’Aârthe Pān.d.uAputrān.ām . kun.d.ale me prayācitum
tan me kı̄rtiAkaram . loke tasy’ âkı̄rtir bhavis.yati.
Vr.n.omi kı̄rtim . loke hi jı̄viten’ âpi bhānuman.
kı̄rtimān aśnute svarge hı̄naAkı̄rtis tu naśyati.
Kı̄rtir hi purus.am . loke sañjı̄vayati mātr.vat
akı̄rtir jı̄vitam. hanti jı̄vato ’pi śarı̄rin.ah..
Ayam . purān.ah. śloko hi svayam . gı̄to vibhāvaso
dhātrā lok’Aēśvara yathā kı̄rtir āyur narasya ha:
‹Purus.asya pare loke kı̄rtir eva parāyan.am
iha loke viśuddhā ca kı̄rtir āyurAvivardhanı̄.›
35 So ’ham . śarı̄raAje dattvā kı̄rtim . prāpsyāmi śāśvatı̄m
dattvā ca vidhivad dānam . brāhman . ebhyo yathāAvidhi.
Hutvā śarı̄ram . saṅgrāme kr. tvā karma sudus.karam
vijitya ca parān ājau yaśah. prāpsyāmi kevalam.
Bhı̄tānām abhayam . dattvā saṅgrāme jı̄vit’Aârthinām
vr.ddhān bālān dvijātı̄m . ś ca moks.ayitvā mahābhayāt
224
I propitiate you, giver of gifts, and out of love I say, if I
am dear to you, don’t deflect me from this vow. O Lord of 25
boundless light, this world knows my whole vow: I would
certainly give my life itself to the first of the twice-born.
If, O greatest of those who walk the sky, Shakra comes to
me disguised as a brahmin to beg on behalf of the sons of
Pandu, I shall, greatest of gods, give him my earrings and
my excellent mail, so that my fame, which is spread across
the three worlds, may not disappear. Fame, for such a man
as me, doesn’t come with saving one’s life; rather, a proper
death is rewarded by the world with proper fame.
So I shall give the earrings and armor to Indra. For if the
killer of Vala and Vritra approaches me, begging, soliciting 30
my earrings for the welfare of Pandu’s sons, that shall make
me famous throughout the world and redound to his in-
famy. Sun, I choose fame in the world, even at the cost of
my life. One is famous and goes to heaven, but without
fame one is lost. For fame, like a mother, gives life to a man
in the world; but infamy kills the life, even of the embodied
and living. Sun, Lord of the world, the Creator himself has
sung this ancient verse—how fame is the life of a man: ‘In
the next world, fame alone is for man the final aim; in this
world, untainted fame enlarges life.’
So, by giving away what was born with my body, and 35
giving gifts properly to brahmins, just as prescribed, I shall
acquire undying fame. By offering my body in war, by doing
the difficult deed, by conquering my enemies in combat, I
shall acquire nothing but fame. By securing the safety of the
fearful who cling to their lives in battle; by liberating youths,
old men and brahmins from great danger, I shall attain the
225
Prāpsyāmi paramam . loke yaśah. svargyam anuttamam.
jı̄viten’ âpi me raks.yā kı̄rtis tad viddhi* me vratam.
So ’ham . dattvā Maghavate bhiks.ām etām anuttamām
brāhman.aAcchadmane deva loke gantā parām . gatim.»
Sūrya uvāca:
301.1 «M” âhitam Karn a kārs
. . . ı̄s tvam ātmanah. suhr.dām . tathā
putrān.ām atha bhāryān.ām atho mātur atho pituh..
Śarı̄rasy’ âvirodhena prān.inām . prān.aAbhr.dAvara
is.yate yaśasah. prāptih. kı̄rtiś ca triAdive sthirā.
Yas tvam . prān.aAvirodhena kı̄rtim icchasi śāśvatı̄m
sā te prān.ān samādāya gamis.yati, na sam . śayah..
Jı̄vatām. kurute kāryam . pitā mātā sutās tathā
ye c’ ânye bāndhavāh. ke cil loke ’smin purus.a’Ars.abha
5 Rājānaś ca naraAvyāghra paurus.en.a; nibodha tat.
kı̄rtiś ca jı̄vatah. sādhvı̄ purus.asya mahāAdyute.
Mr.tasya kı̄rtyā kim . kāryam . bhasmı̄Abhūtasya dehinah.?
mr.tah. kı̄rtim . na jānı̄te jı̄van kı̄rtim . samaśnute.
Mr.tasya kı̄rtir martyasya yathā mālā gat’Aāyus.ah..
aham . tu tvām . bravı̄my etad bhakto ’s’ ı̂ti hit’Aēpsayā.
Bhaktimanto hi me raks.yā ity eten’ âpi hetunā
bhakto ’yam . parayā bhaktyā mām ity eva mahāAbhuja.
Mam’ âpi bhaktir utpannā. sa tvam . kuru vaco mama
asti c’ âtra param . kim . cid adhyātmam . devaAnirmitam.
ataś ca tvām . bravı̄my etat; kriyatām aviśaṅkayā.
10 DevaAguhyam . tvayā jñātum . na śakyam . purus.a’Ars.abha
tasmān n’ ākhyāmi te guhyam . , kāle vetsyati tad bhavān.
226
greatest fame in the world, and highest heaven. Even at the
cost of my life, my fame shall be shielded. Know that’s my
vow. And once I have given Indra Mághavat, disguised as a
brahmin, this peerless gift, I shall attain, O god, the highest
state in the world.”
The Sun said:

“Karna, don’t damage yourself, your friends, sons, wives, 301.1
mother and father. O best of those that breathe, the living
want glory, and enduring fame in heaven, but not at the
risk of their bodies. You, who desire eternal fame at the cost
of your life, will lose your life pursuing it, beyond all doubt.
A father, a mother, sons and any relatives, of whatever kind,
do the work of the living in this world, bull of a man—and 5
kings too, through manly valor, tigerish man. Learn from
that, shining one: only the fame of the living man holds
good. What’s the good of fame for a mortal, whose body is
ash? A dead man knows nothing of fame—fame is for the
living. Fame for a dead man is like a wreath on a corpse.
I’m telling you this because you are my devotee and I want
to protect you.
I should protect those devoted to me, for this reason too:
I think, Great Arm, that this man is devoted to me with a
supreme devotion. So, if you are truly devoted to me, do
as I say. There is here something profound in your inner
self that has been made by a god. And so I tell you this: act
without hesitating. Bull of a man, because you haven’t the 10
power to know a god’s secret, I shall not tell you that secret,
but in time you will come to know it.
227
Punar uktam . ca vaks.yāmi tvam . Rādheya; nibodha tat.
m” âsmai te kun.d.ale dadyā bhiks.ite vajraApān.inā.
Śobhase kun.d.alābhyām . ca rucirābhyām . mahāAdyute
Viśākhayor madhyaAgatah. śaś” ı̂va vimale divi.
Kı̄rtiś ca jı̄vatah. sādhvı̄ purus.asy’ êti viddhi tat.
pratyākhyeyas tvayā tāta kun.d.al’Aârthe sur’Aēśvarah..
Śakyā bahuAvidhair vākyaih. kun.d.al’Aēpsā tvay” ânAagha
vihantum . devaArājasya hetuAyuktaih. punah. punah..
15 HetumadAupapann’Aârthair mādhuryaAkr.taAbhūs.an.aih.
Puram . Adarasya Karn.a tvam . buddhim etām apānuda.
Tvam . hi nityam . naraAvyāghra spardhase savyaAsācinā
savyaAsācı̄ tvayā c’ êha yudhi śūrah. sames.yati.
Na tu tvām Arjunah. śaktah. kun.d.alābhyām . samanvitam
vijetum . yudhi yady asya svayam Indrah . śiro bhavet.
Tasmān na deye Śakrāya tvay” âite kun.d.ale śubhe
saṅgrāme yadi nirjetum . Karn.a kāmayase ’rjunam.»
Karn. a uvāca:
302.1 «Bhagavantam aham . bhakto yathā mām . vettha goApate
tathā paramaAtigm’Aâm . śo n’ âsty adeyam katham . cana.
Na me dārā na me putrā na c’ ātmā suhr.do na ca
tath” ês.t.ā vai sadā bhaktyā yathā tvam . goApate mama.
Is.t.ānām . ca mah”Aātmāno bhaktānām . ca, na sam. śayah.,
kurvanti bhaktim is.t.ām . ca jānı̄s
. e tvam. ca bhāskara.
‹Is.t.o bhaktaś ca me Karn.o na c’ ânyad daivatam . divi
jānı̄ta iti› vai kr.tvā bhagavān āha maddAhitam.
5 Bhūyaś ca śirasā yāce prasādya ca punah. punah.
iti bravı̄mi tigm’Aâm . śo tvam . tu me ks.antum arhasi:
228
I’ll repeat what I’ve said to you, Karna Radhéya—pay it
heed: don’t give your earrings to the thunderbolt-wielder
when he comes begging. Great glorious man, with your
lustrous earrings you shine like the moon in a clear sky
between the two stars of Vishákha. Realize that fame is good
only for the man alive. So, my son, refuse the lord of the
gods when he comes for the earrings. Blameless one, time
after time, with many arguments based on logic, you can
ward off the king of the gods’ desire for the earrings. Kar- 15
na, repudiate this design of the sacker of cities with graceful
figures of speech whose purport is upheld by argument. For,
tigerish man, you always vie with the left-handed archer,*
and here the hero, the left-handed archer, will meet you in
battle. But even were Indra himself at the head of his army,
Árjuna cannot defeat you in battle while the earrings are
yours. So, Karna, if you want to subdue Árjuna in battle,
you shouldn’t give Shakra those beautiful earrings.”
Karna said:
“Lord of the rays, god of the supremely fiery rays, just as 302.1
you know I am your devotee, so you know there is nothing
at all that cannot be given. Neither my wives, nor my sons,
nor myself, nor my friends are as honored with my incessant
devotion as you, lord of rays. You know, bright Sun, that
the great-souled invariably return the devotion and honor
of their dear worshippers.
Thinking, ‘Karna is my chosen devotee and acknowl-
edges no other god in heaven,’ your lordship has offered
me good advice. Once more, and again, I entreat you, and 5
again, with bowed head, Lord of the fiery rays, but I say the
229
Bibhemi na tathā mr.tyor yathā bibhye ’nr.tād aham.
viśes.en.a dviAjātı̄nām
. sarves.ām . sarvadā satām
Pradāne jı̄vitasy’ âpi na me ’tr’ âsti vicāran.ā.
yac ca mām āttha deva tvam . Pān.d.avam . Phālgunam . prati
Vyetu sam . tāpajam . duh.kham . tava bhāskara mānasam
Arjunam . prati mām . c’ âiva; vijes.yāmi ran.e ’rjunam.
Tav’ âpi viditam . deva mam’ âsty astraAbalam . mahat
Jāmadagnyād upāttam . yat tathā Dron. ān mah” Aātmanah..
10 Idam . tvam anujānı̄hi suraAśres.t.ha vratam . mama:
bhiks.ate vajrin.e dadyām api jı̄vitam ātmanah..»
Sūrya uvāca:
«Yadi tāta dadāsy ete vajrin.e kun.d.ale śubhe
tvam apy enam atho brūyā vijay’Aârtham . mahāAbalam:
‹Niyamena pradadyām . te kun.d.ale vai śataAkrato
avadhyo hy asi bhūtānām . kun.d.alābhyām . samanvitah..›
Arjunena vināśam . hi tava dānavaAsūdanah.
prārthayāno ran.e vatsa kun.d.ale te jihı̄rs.ati.
Sa tvam apy enam ārādhya sūnr.tābhih. punah. punah.
abhyarthayethā dev’Aēśam amogh’Aârtham . puram . Adaram:
15 ‹Amoghām . dehi me śaktim amitraAvinibarhin.ı̄m.
dāsyāmi te sahasr’Aâks.a kun.d.ale varma c’ ôttamam.›
Ity eva niyamena tvam . dadyāh. śakrāya kun.d.ale,
tayā tvam . Karn
. a sam
. grāme hanis.yasi ran.e ripūn.
N’ âhatvā hi mahāAbāho śatrūn eti karam . punah.
sā śaktir devaArājasya śataśo ’tha sahasraśah..»
230
same thing—you must forgive me—I fear death nowhere
near as much as I fear the lie. To all good people at any
time, and especially to brahmins,I have no hesitation in
giving even my life. And what you have said to me, god,
concerning Phálguna Pándava—dispel, light-maker, your
burning inner sorrow concerning Árjuna and myself: I shall
overcome Árjuna in battle. You know, god, that I have a
great power of weapons obtained from Jamad·agnya and
great-souled Drona. Allow this vow of mine, best of gods: 10
that I may even give my own life to the thunderbolt-wielder,
if he comes begging.”
The Sun said:
“My son, if you give these bright earrings to the thunder-
bolt-wielder, in order to secure victory, you, whose strength
is so great, should tell him: “God of a hundred sacrifices,
I give you the earrings on condition, for no creatures can
kill you while you are wearing the earrings.” So the killer
of the Dánavas, wanting Árjuna to destroy you in battle,
wishes to appropriate your earrings, dear son. You should
repeatedly propitiate him with pleasant and truthful words,
you should beseech the lord of the gods, the destroyer of
citadels, whose purpose is unerring: “Give me an infallible 15
spear that will crush my enemies, and I will give you, god
of a thousand eyes, my earrings and incomparable armor.”
This is the condition on which you should give Shakra the
earrings; with that spear, Karna, you will kill your enemies
in battle. For the lord of the gods’ spear does not return to
one’s hand, Great Arm, before it has killed enemies in their
hundreds and thousands.”
231
Evam uktvā sahasr’Aâm . śuh. sahas” ântaradhı̄yata.
tatah. Sūryāya japy’Aânte Karn.ah. svapnam . nyavedayat,
Yathā dr.s.t.am
. yathā tattvam . yath” ôktam ubhayor niśi
tat sarvam ānupūrvyen.a śaśam . s’ âsmai Vr.s.as tadā.
20 Tac chrutvā bhagavān devo bhānuh. SvarbhānuAsūdanah.
uvāca tam . «tath” êty» eva Karn.am . Sūryah. smayann iva.
Tatas «tattvam» iti jñātvā Rādheyah. paraAvı̄raAhā
śaktim ev’ âbhikāṅks.an vai Vāsavam . pratyapālayat.
Janamejaya uvāca:
303.1 Kim . tad guhyam . na c’ ākhyātam
.
Karn.āy’ êh’ ôs.n.aAraśminā,
kı̄dr.śe kun.d.ale te ca
kavacam . c’ âiva kı̄dr.śam?
Kutaś ca kavacam . tasya kun.d.ale c’ âiva sattama?
etad icchāmy aham . śrotum . ; tan me brūhi tapoAdhana.
Ayam . rājan bravı̄my etat tasya guhyam . vibhāAvasoh.:
yādr.śe kun.d.ale te ca kavacam . c’ âiva yādr
. śam.
Kuntibhojam . purā rājan brāhman.ah. paryupasthitah.
tigmaAtejā mahā prām . śuh. śmaśruAdan.d.aAjat.āAdharah.
5 Darśanı̄yo ’navady’Aâṅgas tejasā prajvalann iva
madhuApiṅgo madhuraAvāk tapah.AsvādhyāyaAbhūs.an.ah..
Sa rājānam . Kuntibhojam abravı̄t sumahāAtapāh.:
«bhiks.ām icchāmi vai bhoktum . tava gehe vimatsara.
Na me vyalı̄kam . kartavyam . tvayā vā tava c’ ânugaih..
evam . vatsyāmi te gehe yadi te rocate ’nagha.
232
Having spoken thus, the thousand-rayed one suddenly
disappeared. Then, after he had finished reciting his prayers,
Karna told the Sun his dream. Karna Vrisha recited to him
everything that had happened between the two of them
in sequence: just as it had been seen, happened, and said.
Having heard that, the revered lord Sun, Surya, Svar·bha- 20
nu’s killer, said to Karna, with something like a smile, “So
it is.” So, knowing it to be the truth, Radhéya, the killer of
hostile heroes, wanting only that spear, waited for Vásava.
Janam·ejaya said:
And what was that secret the fierce-beamed Sun didn’t 303.1
tell Karna? What kind were the earrings? What kind the
armor? And whence came his earrings and armor, foremost
among men? This is what I want to hear—tell me about it,
you who are rich in asceticism.
King, I shall tell you this—this secret of his, the bright
lord’s—and what kind the earrings were, and what kind the
armor. In the past there appeared to Kunti·bhoja a brahmin,
sharply lustrous, large, tall, with matted locks, and bearded,
carrying a staff. He was good to look at, perfectly propor- 5
tioned, and seemed to blaze with luster; honey-yellow, a
sweet speaker, bejewelled with asceticism and Vedic study.
That prodigious ascetic said to King Kunti·bhoja: “I wish
for alms—to eat in your house, unselfish man. Neither you
nor your followers should do me wrong in that way, blame-
less one. I shall live in your house, if you are agreeable. I
must come and go as I please, king, and whether I’m in
233
YathāAkāmam . ca gaccheyam āgaccheyam . tath” âiva ca
śayy”Aāsane ca me rājan n’ âparādhyeta kaś cana.»
Tam abravı̄t Kuntibhojah. prı̄tiAyuktam idam . vacah.:
«evam astu param . c’ êti» punaś c’ âinam ath’ âbravı̄t:
10 «Mama kanyā mahāAprājña Pr.thā nāma yaśasvinı̄
śı̄laAvr.tt’Aânvitā sādhvı̄ niyatā na c’ âiva bhāvinı̄.
Upasthāsyati sā tvām . vai pūjay’ ânavamanya ca
tasyāś ca śı̄laAvr.ttena tus.t.im . samupayāsyasi.»
Evam uktvā tu tam . vipram abhipūjya yathāAvidhi
uvāca kanyām abhyetya Pr.thām . pr.thulaAlocanām.
«Ayam . vatse mahā Abhāgo brāhman . o vastum icchati
mama gehe mayā c’ âsya ‹tath” êty› evam . pratiśrutam.
Tvayi vatse parāśvasya brāhman.asy’Aâbhirādhanam
tan me vākyam . na mithyā tvam . kartum arhasi karhi cit.
15 Ayam . tapasvı̄ bhagavān svādhyāyaAniyato dvijah.
yad yad brūyān mahāAtejās tat tad deyam amatsarāt.
Brāhman.o hi param . tejo, brāhman.o hi param . tapah.,
brāhman.ānām . namaskāraih . sūryo divi virājate.
Amānayan hi mān’Aârhān Vātāpiś ca mah”Aâsurah.
nihato BrahmaAdan.d.ena Tālajaṅghas tath” âiva ca.
So ’yam . vatse mahāAbhāra āhitas tvayi sām . pratam
tvam . sadā niyatā kuryā brāhman . asy’ âbhirādhanam.
Jānāmi pran.idhānam . te bālyāt prabhr.ti nandini
brāhman.es.v iha sarves.u guruAbandhus.u c’ âiva ha.
20 Tathā pres.yes.u sarves.u mitraAsam . bandhiAmātr.s.u
mayi caiva yathāvat tvam . sarvam āvr.tya vartase.
Na hy atus.t.o jano ’st’ ı̂ha pure c’ ântah.pure ca te
samyagAvr.tty” ânavady’Aâṅgi tava bhr.tyaAjanes.v api.
234
bed or seated, no one must offend me.” Kunti·bhoja ad-
dressed this friendly speech to him: “Let that and more be
so!” And again he said to him: “O you of great wisdom, I 10
have a beautiful daughter called Pritha; she is noble, chaste
and temperate, of good conduct and character. She shall
wait on you, honoring you without disrespect, and you will
come to be satisfied with her conduct and character.”
Having said this to the brahmin, and having suitably
honored him, he addressed Pritha, his wide-eyed daughter,
who had now come in:
“Darling, this eminent brahmin wishes to live in my
house, and I have promised that it can be so. Having ex-
pressed my confidence that you, my dear, can propitiate a
brahmin, don’t at any time make my words ring falsely. This 15
revered brahmin is an ascetic and wedded to Vedic study. A
man of great luster, whatever he may ask for, you should,
disinterestedly, give it to him. For a brahmin is the supreme
energy, the supreme austerity. It is because of brahmins’
greetings that the sun shines in the sky. The great ásura Va-
tápi, failing to honor those deserving of honor, was killed
by Brahma’s staff, as was Tala·jangha. This is a great weight
that has been fitly placed on you, my dear, that you should
be ever intent on propitiating the brahmin.
Daughter, I know that ever since your childhood you
have been most attentive here to brahmins, and to all your
elders and relatives. Likewise, attentive to everything, you 20
have conducted yourself properly toward all the servants,
to friends, relations and mothers, and to me. And because,
faultless beauty, you discharge your duties so well—even
toward the serving people—there is not a person here, in
235
Sam . des.t.avyām
. tu manye tvām . dviAjātim . kopanam . prati
Pr.the bāl” êti kr.tvā vai sutā c’ âsi mam’ eti ca.
Vr.s.n.ı̄nām. tvam. kule jātā Śūrasya dayitā sutā
dattā prı̄timatā mahyam . pitrā bālā purā svayam.
Vasudevasya bhaginı̄ sutānām . pravarā mama
agryam agre pratijñāya ten’ âsi duhitā mama.
25 Tādr.śe hi kule jātā kule c’ âiva vivardhitā
sukhāt sukham anuprāptā hradādd hradam iv’ āgatā.
Daus.kuleyā viśes.en.a katham . cit pragraham . gatāh.
bālaAbhāvād vikurvanti prāyaśah. pramadāh. śubhe.
Pr.the rājaAkule janma rūpam . c’ âpi tav’ âdbhutam
tena ten’ âsi sam . pannā* samupetā ca bhāvinı̄.
Sā tvam . darpam . parityajya dambham . mānam . ca bhāvini
ārādhya varadam . vipram . śreyasā yoks . yase Pr. the.
Evam . prāpsyasi kalyān
. i kalyān
. am anaghe dhruvam,
kopite tu dvijaAśres.t.he kr.tsnam . dahyeta me kulam.»
Kunty uvāca:
304.1 «Brāhman.am . yantritā rājann upasthāsyāmi pūjayā
yathāApratijñam . rāj’Aêndra, na ca mithyā bravı̄my aham.
Es.a c’ âiva svaAbhāvo me pūjayeyam . dviAjān iti
tava c’ âiva priyam . kāryam . śreyaś ca param . mama.
Yady ev’Aâis.yati sāy’ âhne yadi prātar atho niśi
yady ardhaArātre bhagavān na me kopam . karis.yati.
236
the city, or in the palace, dissatisfied with you. So I think
you should be briefed to deal with an angry brahmin. Pri-
tha, as an infant, you were adopted by me as a daughter;
you were born into the family of the Vrishnis, the beloved
daughter of Shura. Shortly after, your father himself, out of
affection for me, gave me you, an infant girl.
Since he promised me the first of his children, you are
my daughter—the sister of Vasu·deva, and the first of my
daughters. Born to such a family, and reared in such an- 25
other, you have attained happiness in the wake of happiness,
as though you had come from a lake to a lake. Lowborn
women, in particular, although somehow kept on a tight
rein throughout out of foolishness, generally alter for the
worse, radiant girl. But Pritha, your birth into a royal fam-
ily and your beauty are extraordinary. Furnished with both
these, beautiful woman, you have turned out well. Beautiful
woman, Pritha, renounce arrogance, hypocrisy and pride.
Conciliate the brahmin gift-giver, and you shall yoke your-
self to fortune. In that way, blameless and virtuous girl, you
will certainly be fortunate, but if that best of brahmins is
angered my whole family will burn.”
Kuntı́ said:
“Restrained, I shall attend on the brahmin with rever- 304.1
ence, king, according to your promise, and I shall utter no
falsehood, Indra among kings. For it is my nature to honor
the twice-born, and the greatest good for me is to do what
pleases you. If the blessed lord comes in the evening, in the
morning, or at night—even in the middle of the night—he
will not anger me. Indra among kings, this is my profit: that
237
Lābho mam’ âis.a rāj’Aêndra yad vai pūjayatı̄ dviAjān
ādeśe tava tis.t.hantı̄ hitam. kuryām . nar’Aôttama.
5 Visrabdho bhava rāj’Aêndra; na vyalı̄kam . dvij’Aôttamah.
vasan prāpsyati te gehe, satyam etad bravı̄mi te.
Yat priyam . ca dviAjasy’ âsya hitam . c’ âiva tav’ ânagha
yatis.yāmi tathā rājan; vyetu te mānaso jvarah..
Brāhman.ā hi mahāAbhāgāh. pūjitāh. pr.thivı̄Apate
tāran.āya samarthāh. syur viparı̄te vadhāya ca.
S” âham etad vijānantı̄ tos.ayis.ye dvij’Aôttamam;
na matAkr.te vyathām . rājan prāpsyasi dvijaAsattamāt.
Aparādhe ’pi rāj’Aêndra rājñām aśreyase dvijāh.
bhavanti Cyavano yadvat Sukanyāyāh. kr.te purā.
10 Niyamena paren.’ âham upasthāsye dvij’Aôttamam
yathā tvayā nar’Aêndr’ êdam . bhās.itam
. brāhman.am . prati.»
Evam . bruvantı̄m . bhr.śam . paris.vajya samarthya ca
iti c’ êti ca kartavyam . rājā sarvam ath’ âdiśat:
rāj”ôvāca
«Evam etat tvayā bhadre
kartavyam aviśaṅkayā
maddAhit’Aârtham . tath” ātm’Aârtham .
kul’Aârtham. âpy anindite.»
c’
Evam uktvā tu tām . kanyām. Kuntibhojo mahāAyaśāh.
Pr.thām
. paridadau tasmai dvijāya dvijaAvatsalah.:
«Iyam . Brahman mama sutā bālā sukhaAvivardhitā
aparādhyeta yat* kim . cin na kāryam . hr.di tat tvayā.
15 Dvijātayo mahāAbhāgā vr.ddhaAbālaAtapasvis.u
bhavanty akrodhanāh. prāyo viruddhes.v api nityadā.
238
by adhering to your command and honoring the twice-born
I may do what is beneficial, foremost of men. Be confident, 5
Indra among kings, while he’s living in your house, the fore-
most of brahmins shall suffer no offense. This is the truth
I’m telling you. And what is pleasing for him, the brahmin,
and what is beneficial for you, blameless man, that shall
I strive to do. Therefore, king, banish your mind’s fever.
For when very eminent brahmins are honored, lord of the
earth, they are able to save, but in the reverse circumstances
they may destroy. Knowing this, I shall satisfy that foremost
brahmin; the preeminent brahmin will not, king, cause you
anguish on account of me. For, when offended, Indra of
kings, brahmins are bad fortune for rulers, as Chyávana
was, on account of Sukánya in the past.* I shall wait on 10
the superior brahmin with great self-control, just as you
described it to the brahmin, Indra among men.”
So she spoke at length, and earned the embraces and the
support of the king, who then pointed out all she should do.
The King said:
“So you should do this without hesitation, my dear, for
my benefit, for the family’s, and for yours as well, virtu-
ous girl.”
Having spoken in that way to the girl, renowned Kun-
ti·bhoja, devoted to the twice-born, gave Pritha to that
brahmin:
“Brahmin, this is my young daughter, brought up in com-
fort. If she offends you in some way, don’t take it to heart. As 15
a rule, eminent brahmins feel no anger toward the elderly,
children or ascetics, even when these are frequent offend-
239
Sumahaty aparādhe ’pi ks.āntih. kāryā dvijātibhih.
yathāAśakti yath”Aôtsāham . pūjā grāhyā dvij’Aôttama.»
«Tath” êti» brāhman.en’ ôkte* sa rājā prı̄taAmānasah.
ham . saAcandr’Aâm . śuAsam
. kāśam
. gr.ham asya* nyavedayat.
Tatr’ âgniAśaran.e kl.ptam āsanam . tasya bhānumat
āhār’Aādi ca sarvam . tat tath” âiva pratyavedayat.
Niks.ipya rājaAputrı̄ tu tandrı̄m . mānam . tath” âiva ca
ātasthe paramam . yatnam . brāhman . asy’ âbhirādhane.
20 Tatra sā brāhman.am . gatvā Pr.thā śaucaAparā satı̄
vidhivat paricār’Aârham . devavat paryatos.ayat.
305.1 Sā tu kanyā mahāArāja brāhman.am . sam . śitaAvratam
tos.ayām āsa śuddhena manasā sam . śitaAvratā.
«Prātar es.yāmy ath’ êty» uktvā kadā cid dvijaAsattamah.
tata āyāti rāj’Aêndra sāyam . rātrāv atho punah..
Tam . ca sarvāsu velāsu bhaks . yaAbhojyaApratiśrayaih.
pūjayām āsa sā kanyā vardhamānais tu sarvadā.
Ann’AādiAsamudācārah. śayy”AāsanaAkr.tas tathā
divase divase tasya vardhate na tu hı̄yate.
5 Nirbhartsan’Aâpavādaiś ca tath”Aâiv’ âpriyayā girā
brāhman.asya Pr.thā rājan na cakār’ âpriyam . tadā.
Vyaste kāle punaś c’ âiti na c’ âiti bahuśo dvijah.
sudurlabham api hy annam . «dı̄yatām» iti so ’bravı̄t.
«Kr.tam eva ca tat sarvam . yathā» tasmai nyavedayat
śis.yavat putravac c’ âiva svasr.vac ca susam . yatā.
Yath”Aôpajos.am . rāj’Aêndra dvijāti Apravarasya sā
240
ers. And even if the offense is very great, brahmins should
practice forgiveness. Accept her worship, best of brahmins,
in the light of her power and exertion.”
“So be it!” said the brahmin. Then the king, in a happy
mood, gave him a house as white as a moonbeam or a goose.
In the place where the sacrificial fire was kept, he prepared
a brilliant seat for him, and gave him food and everything
else of a similar kind. Then, casting off lassitude as well
as pride, the princess, thereafter, was devoted to making
an exceptional effort to propitiate the brahmin. Intent on 20
purity, virtuous Pritha duly went to the brahmin, so worthy
of service, and satisfied him entirely, as though he were a god.
So, great king, with a pure heart that girl of meticulous 305.1
vows looked after the brahmin, whose vows were punctil-
ious. Sometimes, Indra among kings, the eminent brahmin,
having said, “I’ll be back in the morning,” would return
again in the evening or at night. But at all times of day that
girl honored him with ever more food, drink and assistance.
Day after day, her hospitality to him, whether with food
or other things, as well as in respect of bed and seat, did
not diminish at all, but only increased. In spite of his blam- 5
ing and reproaching her with disagreeable words, O king,
Pritha didn’t do anything displeasing to the brahmin. The
brahmin came back late, and at odd times, and frequently
he didn’t come back at all. And he ordered her to serve food,
even when it was difficult to come by. But, well composed,
like a pupil, a son or a sister, she reported to him, “All is
241
prı̄tim utpādayām āsa kanyā ratnam aninditā.
Tasyās tu śı̄laAvr.ttena tutos.a dvijaAsattamah.;
avadhānena bhūyo ’syāh. param . yatnam ath’ âkarot.
10 Tām . prabhāte ca sāyam. ca pitā papraccha Bhārata:
«api tus.yati te putri brāhman.ah. paricaryayā?»
Tam . sā: «paramam ity» eva pratyuvāca yaśasvinı̄
tatah. prı̄tim avāp’ âgryām . Kuntibhojo mahāAmanāh..
Tatah. sam . vatsare pūrn.e yad” âsau japatām . varah.
n’ âpaśyad dus.kr.tam . kim. cit Pr. thāyāh
. sauhr . de ratah..
Tatah. prı̄taAmanā bhūtvā sa enām . brāhman.o ’bravı̄t:
«prı̄to ’smi paramam . bhadre paricāren . a te śubhe.
Varān vr.n.ı̄s.va kalyān.i durAāpān mānus.air iha
yais tvam . sı̄mantinı̄h. sarvā yaśas” âbhibhavis.yasi.»
Kunty uvāca:
15 «Kr.tāni mama sarvān.i yasyā me VedaAvittama
tvam. prasannah. pitā c’ âiva kr.tam
. vipra varair mama.»
«Yadi n’ êcchasi mattas tvam . varam. bhadre śuciAsmite
imam . mantram . gr.hān.a tvam āhvānāya divaukasām.
Yam. yam
. devam . tvam etena mantren.’ āvāhayis.yasi
tena tena vaśe bhadre sthātavyam . te bhavis.yati.
Akāmo vā sakāmo vā sa sames.yati te vaśe
vibudho mantraAsam . śānto vākye bhr.tya iv’ ānatah..»
242
ready.” And by such means, Indra of a king, that blame-
less girl—a jewel—generated the brahmin’s satisfaction and
enjoyment. As she made her supreme effort, full of atten-
tiveness, the best of the twice-born was satisfied with her
conduct and character. Bhárata, in the morning and during 10
the evening her father asked her: “Daughter, is the brah-
min satisfied with your service?” The beautiful girl replied:
“Completely!,” and the high-minded Kunti·bhoja experi-
enced the greatest delight. Then, when a year had passed,
that best of mantra-reciters had grown fond of Pritha and
had not seen any fault in her. So, being joyous-minded, the
brahmin said to her: “Beautiful girl, I am entirely delighted
with your service. Choose some gift, my beauty, that people
here find difficult to obtain, by which you shall surpass all
women in glory.”
Kuntı́ said:
“If you and father are pleased with me, greatest of Veda 15
knowers, everything I need has been given to me; I have my
gifts already, brahmin.”
The Brahmin said:

“If you don’t want a gift from me, brightly smiling girl, ac-
cept this mantra for the invocation of the gods. Whichever
god you invoke with this spell, he shall be brought un-
der your control. Tranquillized by the mantra, willing or
unwilling, the god shall come under your control, like a
genuflecting servant.”
243
Na śaśāka dvitı̄yam . sā pratyākhyātum aninditā
tam. vai dvijātiApravaram . tadā śāpaAbhayān nr.pa.
20 Tatas tām anavady’Aâṅgı̄m . grāhayām āsa vai dvijah.
mantraAgrāmam . tadā rājann Atharvaśirasi śrutam.
Tam . pradāya tu rāj’Aêndra Kuntibhojam uvāca ha:
«us.ito ’smi sukham . rājan kanyayā paritos.itah..
Tava gehes.u vihitah. sadā supratipūjitah.
sādhayis.yāmahe tāvad ity» uktv” ântaradhı̄yata.
Sa tu rājā dvijam . dr.s.t.vā tatr’ âiv’ ântarhitam
. tadā
babhūva vismay’Aāvis.t.ah. Pr.thām . ca samapūjayat.

306.1 Gate tasmin dvijaAśres.t.he kasmim . ś cit kāran.’Aântare
cintayām āsa sā kanyā mantraAgrāmaAbal’Aâbalam:
«Ayam . vai kı̄dr.śas tena mama datto mah”Aātmanā
mantraAgrāmo? balam . tasya jñāsye n’ âticirād iti.»
Evam . sam . cintayantı̄ sā dadarśa rtum . yadr.cchayā.
vrı̄d.itā s” âbhavad bālā kanyāAbhāve rajasvalā.
Tato harmyaAtalaAsthā sā mah”AârhaAśayan’Aôcitā
prācyām . diśi samudyantam . dadarś’ ādityaAman.d.alam.
5 Tatra baddhaAmanoAdr.s.t.ir abhavat sā sumadhyamā
na c’ âtapyata rūpen.a bhānoh. sandhyāAgatasya sā.
Tasyā dr.s.t.ir abhūd divyā: s” âpaśyad divyaAdarśanam
āmuktaAkavacam . devam . kun.d.alābhyām . vibhūs.itam.
Tasyāh. kautūhalam . tv āsı̄n mantram . prati nar’Aâdhipa
āhvānam akarot s” âtha tasya devasya bhāminı̄.
244
From fear of his curse, the virtuous girl could not refuse
that best of brahmins more than once, O king. So then, O 20
king, the brahmin taught her—she whose body was without
blemish—a collection of mantras revealed in the Athárva·
shiras. And when he had given it, Indra among kings, he
said to Kunti·bhoja: “I have had a happy stay, king, and
I am very pleased with your daughter. I have always been
well served and honored in your dwellings. I shall now set
out!” So saying, he disappeared. And the king, having seen
the brahmin there one moment and gone the next, was
overcome with astonishment, and commended Pritha.
When that best of the twice-born had gone off on some 306.1
other business, the girl wondered about the strength and
the weakness of her collection of mantras: “What kind of
mantra collection is this that the great-soul has given me?
I shall know its power before long.” Thus preoccupied, she
saw that her period had started unexpectedly, and she was
ashamed to be young and menstruating and not yet married.
Then, seated in her palace on her usual magnificent bed,
she saw the solar disk rising in the eastern sky. And there 5
the woman with the wonderful waist was riveted, sight and
mind, but not consumed by the beauty of the sun in the
twilight of dawn.
Her sight became divine—she saw the god who seemed
divine, dressed in armor, adorned with earrings. Yet, lord
of men, she was curious about the mantra, and so, radi-
ant woman, she invoked the god. Having cleansed her vital
245
Prān.ān upaspr.śya tadā hy ājuhāva divāAkaram
ājagāma tato rājam . s tvaramān.o divāAkarah.
MadhuApiṅgo mahāAbāhuh. kambuAgrı̄vo hasann iva
aṅgadı̄ baddhaAmukut.o diśah. prajvālayann iva.
10 Yogāt kr.tvā dvidh’Aātmānam ājagāma tatāpa ca.
ābabhās.e tatah. Kuntı̄m . sāmnā paramaAvalgunā:
«Āgato ’smi vaśam . bhadre tava mantraAbalāt kr.tah..
kim . karomy avaśo rājñi? brūhi! kartā tad asmi te.»
Kunty uvāca:
«Gamyatām . bhagavam . s tatra yata ev’ âgato hy asi
kautūhalāt samāhūtah. prası̄da bhagavann iti.»
Sūrya uvāca:
«Gamis.ye ’ham . yathā mām . tvam . bravı̄s.i tanuAmadhyame,
na tu devam . samāhūya nyāyyam . pres.ayitum . vr.thā.
Tav’ âbhisam . dhih. subhage sūryāt putro bhaved iti
vı̄ryen.’ âpratimo loke kavacı̄ kun.d.al” ı̂ti ca.
15 Sā tvam ātmaApradānam . vai kurus.va gajaAgāmini,
utpatsyati hi putras te yathāAsam . kalpam aṅgane.
Atha gacchāmy aham . bhadre tvayā sam . gamya susmite.
yadi tvam . vacanam . n’ âdya karis. yasi mama priyam
Śapis.ye tvām aham . kruddho brāhman.am . pitaram . ca te.
tvatAkr.te tān pradhaks.yāmi sarvān api na sam . śayah..
Pitaram . c’ âiva te mūd ham
. . yo na vetti tav’ ânayam
tasya ca brāhman.asy’ âdya yo ’sau mantram adāt tava
Śı̄laAvr.ttam avijñāya dhāsyāmi vinayam . param.
246
breaths, she summoned the day-maker, and there, O king,
the Sun came, hurrying, honey-yellow, mighty-armed, neck
grooved like a conch, as though laughing; arm-braceleted,
crowned, as though kindling space. Since he had split him- 10
self in two through yoga, he both appeared there and went
on radiating; then he spoke to Kuntı́ in an extraordinarily
beautiful tone: “Through the power of your mantra, I have
come under your control, good lady. What wish, queen,
shall I make happen? Tell me, I shall do it for you willy-
nilly.”
Kuntı́ said:
“Go back, lord, there from whence you came. Out of
curiosity I invoked you. Be gracious, lord!”
The Sun said:
“I shall go, just as you have asked me, slender-waisted
woman. But, having invoked a god, it’s not proper to dismiss
him in vain. Your purpose, pretty girl, was by the Sun to
have a son, peerless in the world for his heroism, wearing
armor and earrings. So, girl who sways like an elephant, give 15
yourself to me, and just as you wished, shapely woman, you
shall have a son.
Once I have lain with you, then I shall go, sweet-smiling
girl. If today you don’t graciously do what I ask, enraged,
I shall curse you, your father and the brahmin. Be in no
doubt, on your account I shall incinerate them all. And on
your foolish father, who doesn’t know of your bad behavior,
and on the brahmin who gave you that spell today, ignorant
of your character and conduct, I shall impose the severest
discipline. For, led by Puran·dara, all these gods in heaven
247
ete hi vibudhāh. sarve Puram . daraAmukhā divi
20 Tvayā pralabdham . paśyanti smayanta iva bhāmini.
paśya c’ âinān suraAgan.ān, divyam . caks.ur idam
. hi te
pūrvam eva mayā dattam . , dr.s.t.avaty asi yena mām.»
Tato ’paśyat tridaśān rājaAputrı̄
sarvān eva sves.u dhis.n.yes.u khaAsthān
prabhāvantam . bhānumantam . mahāntam .
yath” ādityam . rocamānām . s tath” âiva ca.
Sā tān dr.s.t.vā vrı̄d.amān” âiva bālā
sūryam . devı̄ vacanam . prāha bhı̄tā:
«gaccha tvam . vai go A pate svam . vimānam .!
kanyāAbhāvād duh.kha ev’ âpacārah..
Pitā mātā guravaś c’ âiva ye ’nye
dehasy’ âsya prabhavanti pradāne.
n’ âham . dharmam . lopayis.yāmi loke.
. . . pūjyate dehaAraks.ā.
strı̄n.ām vr ttam
Mayā mantraAbalam . jñātum āhūtas tvam . vibhāvaso
bālyād. bāl” êti tat kr.tvā ks.antum arhasi me vibho.»
Sūrya uvāca:
25 «Bāl” êti kr.tv” ânunayam . tav’ âham
.
dadāni. n’ âny” ânunayam . labheta.
ātmaApradānam . kuru Kunti kanye,
śāntis tav’ âivam
. hi bhavec ca bhı̄ru.
248
see you deceive me, and they seem to be smiling, lady. Since 20
your eyesight is divine—I gave it you before, that’s how
you’re seeing me—look at those troops of gods!”
Then the princess saw the gods,
All in their own orbs, standing in the sky,
Shining like the luminous, radiant, and eminent
sun itself.
Seeing them, the girl, a goddess, was frightened
And, feeling ashamed, she spoke to the Sun: “Go,
Lord of rays, to your own carriage; because of my
virginity,
Such impropriety is misery indeed.
Only my father, mother and other elders
Have the power to bestow this body.
In this world I shall not violate the law: the protection
Of women’s bodies is an honored practice.
I invoked you who are bursting with light to learn the
power of the spell. I am a young girl, I did it from childish-
ness. Please, lord, forgive me.”
The Sun said:

“It’s because you did it like a child that I am kind to 25
you.
Let me tell you: another would not be treated so kindly.
Make a gift of yourself, child Kuntı́,
For in that way bliss may be yours, timid girl.
249
Na c’ âpi yuktam . gantum . hi mayā mithyāAkr.tena vai
asametya tvayā bhı̄ru mantr’Aāhūtena bhāvini.
Gamis.yāmy anavady’Aâṅgi loke samavahāsyatām
sarves.ām . vibudhānām
. ca vaktavyah. syām . tathā śubhe.
Sā tvam . mayā samāgaccha. putram . lapsyasi māAdr.śam;
viśis.t.ā sarvaAlokes.u bhavis.yasi, na sam. śayah. .»

307.1 Sā tu kanyā bahuAvidham . bruvantı̄ madhuram . vacah.
anunetum . sahasr’Aâm . śum
. na śaśāka manasvinı̄.
Na śaśāka yadā bālā pratyākhyātum . tamoAnudam
bhı̄tā śāpāt tato rājan dadhyau dı̄rgham ath’ ântaram:
«AnAāgasah. pituh. śāpo brāhman.asya tath” âiva ca
manAnimittah. katham . na syāt kruddhād asmād vibhāvasoh.?
Bālen’ âpi satā mohād bhr.śam . pāpaAkr.tāny api
n’ âbhyāsādayitavyāni tejām . si ca tapām . si ca.
5 S” âham adya bhr.śam . bhı̄tā gr. hı̄tvā ca kare bhr.śam
katham . tv akāryam . kuryām . vai pradānam . hy ātmanah. svayam?»
Sā vai śāpaAparitrastā bahu cintayatı̄ hr.dā
mohen’ âbhiparı̄t’Aâṅgı̄ smayamānā punah. punah.
Tam . devam abravı̄d bhı̄tā bandhūnām . rājaAsattama
vrı̄d.āAvihvalayā vācā śāpaAtrastā viśām
. pate:
Kunty uvāca:
«Pitā me dhriyate deva mātā c’ ânye ca bāndhavāh.
na tes.u dhriyamān.es.u vidhiAlopo bhaved ayam.
Tvayā me sam . gamo deva yadi syād vidhiAvarjitah.
manAnimittam . kulasy’ âsya loke kı̄rtir naśet tatah..
250
Beautiful, bashful woman, invoked by you with spells, it
would be wrong of me to go without lying with you, with
nothing achieved. Girl with a perfect body, in this world I
shall be laughed at, and then, beautiful girl, I would be the
talk of all the gods. So couple with me, and you will get a
son just like me. You will be distinguished in every world;
don’t doubt it.”
Although her words were sweet and many, that clever girl 307.1
could not sway the thousand-rayed Sun. And when the girl
could not dissuade the darkness-dispeller, she pondered,
for a long time, my king, afraid of the curse: “How can
my blameless father and the brahmin avoid the curse of
the angry Sun, brought on by me? Energies and powers, let
alone evil deeds, shouldn’t be rashly entertained by someone
good, child or not. I have been grasped by the hand with 5
ardor, and now I am terribly afraid: how can I do what
shouldn’t be done—give myself away?”
Vaisham·páyana continued:
Terrified by the curse, her body racked by confusion, her
thoughts were racing, but she kept on smiling. Afraid for
her relatives, scared by the curse, she addressed that god in
a voice distorted by shame, best of kings, lord of the people.
Kuntı́ said:
“God, my father survives, as does my mother, and other
relatives too. This violation of the rule should not occur
while they are alive. If, god, you lie with me, against the
rule, then this family’s name throughout the world will be
251
10 Atha vā dharmam etam . tvam . manyase tapatām . vara
r.te pradānād bandhubhyas tava kāmam . karomy aham.
ĀtmaApradānam . durdhars.a tava kr.tvā satı̄ tv aham.
tvayi dharmo yaśaś c’ âiva kı̄rtir āyuś ca dehinām.»
Sūrya uvāca:
«Na te pitā na te mātā guravo vā śuciAsmite
prabhavanti var’Aārohe, bhadram . te! śr.n.u me vacah..
Sarvān kāmayate yasmāt kaner dhātoś ca bhāvini
tasmāt kany” êha suśron.i svaAtantrā varaAvarn.ini.
N’ âdharmaś caritah. kaś cit tvayā bhavati bhāvini.
adharmam . kuta ev’ âham . careyam . lokaAkāmyayā?
15 Anāvr.tāh. striyah. sarvā narāś ca varavarn.ini,
svabhāva es.a lokānām . vikāro ’nya iti smr.tah..
Sā mayā saha sam . gamya punah. kanyā bhavis.yasi
putraś ca te mahāAbāhur bhavis.yati mahāAyaśāh..»
Kunty uvāca:
«Yadi putro mama bhavet tvattah. sarvaAtamoAnuda
kun.d.alı̄ kavacı̄ śūro mahāAbāhur mahāAbalah..»
Sūrya uvāca:
«Bhavis.yati mahāAbāhuh. kun.d.alı̄ divyaAvarmaAbhr.t
. c’ âmr.taAmayam
ubhayam . tasya bhadre bhavis.yati.»
252
destroyed because of me. But if you think this is the Law, 10
best of those that burn, I shall do as you desire, without
being bestowed by my relatives. Making you the gift of
myself, dreadful being, I shall be virtuous still. The Law,
fame, reputation, and the life span of the embodied—they
are in you.”
The Sun said:

“Neither your father, nor your mother, nor elders, sweet-
smiling, fair-hipped girl, have such power. Good fortune
be yours! Listen to me: beautiful, fair-hipped girl, in this
world an independent girl, a virgin, is called “kanyā,” from
the verbal root kan,* because she desires them all. Beautiful
girl, you do nothing unlawful at all; and how can I, out
of love for the world, transgress? All men and women are 15
free, fair-hipped girl; such is the nature of things: anything
else is a perversion of nature. Once you have lain with me,
you’ll be a virgin still, and your son will be mighty-armed
and most glorious.”
Kuntı́ said:
“If I have a son from you, dispeller of darkness, may he be
earringed and armored, a great-armed hugely strong hero!”
The Sun said:

“Mighty-armed he shall be, dear lady, earringed and wear-
ing divine armor, and both made of the essence of immor-
tality.”
253
Kunty uvāca:
«Yady etad amr.tād asti kun.d.ale varma c’ ôttamam
mama putrasya yam . vai tvam . matta utpādayis.yasi
20 Astu me sam . gamo deva yath”Aôktam . bhagavam . s tvayā,
tvadvı̄ryaArūpaAsattv’Aâujā dharmaAyukto bhavet sa ca.»
Sūrya uvāca:
«Adityā kun.d.ale rājñi datte me mattaAkāśini
te âsya dāsyāmi vai bhı̄ru varma c’ âiv’ êdam uttamam.»
Pr. thā uvāca:

«Paramam . bhagavann evam . sam. gamis.ye tvayā saha
yadi putro bhaved evam
. yathā vadasi goApate.»

«Tath” êty» uktvā tu tām . Kuntı̄m āviveśa viham . Agamah.
svarbhānuAśatrur yog’Aātmā nābhyām . pasparśa c’ âiva tām.
Tatah. sā vihval” êv’ āsı̄t kanyā sūryasya tejasā
papāt’ âtha ca sā devı̄ śayane mūd.haAcetanā.
Sūrya uvāca:
25 «Sādhayis.yāmi suśron.i. putram . vai janayis.yasi
sarvaAśastraAbhr.tām
. śres.t.ham. , kanyā c’ âiva bhavis.yasi.»

Tatah. sā vrı̄d.itā bālā tadā sūryam ath’ âbravı̄t:
«evam astv iti» rāj’Aêndra prasthitam . bhūriAvarcasam.
254
Kuntı́ said:
“If the earrings and ultimate armor of the son you father
on me are made from the essence of immortality, then let 20
me lie with you, god, as your lordship suggests. May he,
like you, be heroic and handsome, powerful, energetic and
inseparable from the Law.”
The Sun said:

“Áditi gave me these earrings, Queen, and I shall give
them to him, shy enchantress, along with this supreme
armor.”
Pritha said:
“In that case, lord, if my son shall turn out just as you
say, I shall lie with you, Lord of rays.”
With a cry of “So be it!,” the sky-goer, yoga personified,
Svar·bhanu’s enemy, entered Kuntı́ and touched her to the
navel. And that girl-queen, convulsed, it seemed, by the
Sun’s energy, fell stupefied on her bed.
The Sun said:

“I shall leave now, fair-hipped woman. You shall give 25
birth to a son, of all weapon-wielders the foremost, and you
shall remain a virgin.”
Then, Indra of kings, the girl called bashfully, to the Sun,
so splendid, as he departed: “May it be so!”
255
Iti sm’ ôktā KuntiArāj’AātmaAjā
sā vivasvantam . yācamānā salajjā
tasmin pun.ye śayanı̄ye papāta
moh’Aāvis.t.ā bhajyamānā lat” êva.
Tigm’Aâm . śus tām. tejasā mohayitvā
yogen’ āviśy’ ātmaAsam . sthām
. cakāra.
na c’ âiv’ âinām . dūs
. ayām āsa bhānuh.
sam . jñām
. lebhe bhūya ev’ âtha bālā.

308.1 Tato garbhah. samabhavat Pr.thāyāh. pr.thivı̄Apate
śukle daś’Aôttare paks.e tārāApatir iv’ âmbare.
Sā bāndhavaAbhayād bālā garbham . tam . vinigūhatı̄
dhārayām āsa suśron.ı̄ na c’ âinām . bubudhe janah..
Na hi tām . veda nāry anyā kā cid dhātreyikām r.te
kanyāApuraAgatām . bālām
. nipun.ām . pariraks.an.e.
Tatah. kālena sā garbham . sus.uve varaAvarn.inı̄
kany” âiva tasya devasya prasādād amaraAprabham.
5 Tath” âiv’ ābaddhaAkavacam . kanak’AôjjvalaAkun.d.alam
haryAaks.am . vr.s.abhaAskandham . yath” âsya pitaram . tathā.
JātaAmātram . ca tam . garbham . dhātryā sam
. mantrya bhāvinı̄
mañjūs.āyām samādhāya svāstı̄rn.āyām . samantatah .
Madh’Aûcchis.t.aAsthitāyām . sā sukhāyām . rudatı̄ tathā
ślaks.n.āyām. supidhānāyām AśvaAnadyām avāsr.jat.
Jānatı̄ c’ âpy akartavyam . kanyāyā garbhaAdhāran.am
putraAsnehena sā rājan karun.am . paryadevayat.
Samutsr.jantı̄ mañjūs.ām AśvaAnadyās tadā jale
uvāca rudatı̄ Kuntı̄ yāni vākyāni tac chr.n.u!
256
Addressed in that way when, bashfully, she solicited
the Sun,
The daughter of King Kunti, full of confusion,
Flopped on that fair bed, like a broken shoot.
Hot-rayed, the Sun, stupefied her with his luster,
Entered her by yoga, and gave her a child.
But the Sun did not defile her, and the girl became
conscious again.
Then, as the moon grows in the sky in the bright half 308.1
of the tenth month, so, lord of the earth, a child grew in
Pritha. From fear of her relatives, that fair-hipped girl hid
her pregnancy—she carried it secretly. For apart from the
wet nurse, no other women knew about that girl, protecting
herself cleverly, living in the quarters allocated to virgins.
Then, in time, that beautiful, unmarried girl gave birth,
by the grace of the god, to a child like an immortal. He was 5
strapped into a coat of mail, his earrings were luminous gold,
he was as yellow-eyed and bull-shouldered as his father.
And as soon as that child had been born, the beautiful
girl, having talked with her nurse, placed him in a roomy
basket, comfortable and soft, sealed with beeswax, securely
fastened; and, weeping, she launched it on the River Ashva.
And although she knew it was proscribed for an unmarried
girl to bear a child, she wept pitifully, O king, for love of her
son. Then, pushing the basket out onto the waters of the
Ashva, Kuntı́ spoke these words through her tears—listen!
257
10 «Svasti te c’ ântariks.ebhyah. pārthivebhyaś ca putraka
divyebhyaś c’ âiva bhūtebhyas tathā toyacarāś ca ye.
Śivās te santu panthāno mā ca te pariApanthinah.,
āgatāś ca tathā putra bhavantv adrohaAcetasah..
. Varun.o rājā salile salil’Aêśvarah.
Pātu tvām
antariks.e ’ntariks.aAsthah. pavanah. sarvagas tathā.
Pitā tvām
. pātu sarvatra tapanas tapatām. varah.
yena datto ’si me putra divyena vidhinā kila.
Ādityā Vasavo Rudrāh. Sādhyā viśve ca devatāh.
Marutaś ca sah’ Êndren.a diśaś ca saAdigAı̄śvarāh.
15 Raks.antu tvām. surāh. sarve sames.u vis.ames.u ca.
vetsyāmi tvām
. videśe ’pi kavacen’ âbhisūcitam.
Dhanyas te putra janako devo bhānur vibhāvasuh.
. draks.yati divyena caks.us.ā vāhinı̄Agatam.
yas tvām
Dhanyā sā pramadā yā tvām
. putratve kalpayis.yati.
yasyās tvam . pāsyasi devaAja.
. tr.s.itah. putra stanam
Ko nu svapnas tayā dr.s.t.o yā tvām ādityaAvarcasam
divyaAvarmaAsamāyuktam
. divyaAkun.d.alaAbhūs.itam
Padmā’AāyataAviśāl’Aâks.am
. padmaAtāmraAdal’Aôjjvalam
suAlalāt.am
. suAkeś’Aântam
. putratve kalpayis.yati?
20 Dhanyā draks.yanti putra tvām
. bhūmau sam
. sarpamān.akam
avyaktaAkalaAvākyāni vadantam
. ren.uAgun.t.hitam.
. punar yauvanaAgocaram
Dhanyā draks.yanti putra tvām
HimavadAvanaAsam
. bhūtam
. sim
. ham
. kesarin.am
. yathā.»
258
“May the creatures of sky, earth and heaven, and those 10
that live in the water, protect you, my little boy. May your
roads be auspicious, and nothing stand in your path. And
let those who encounter you, my son, have minds with-
out malice. King Váruna, lord of the waters, protect you
in water; so, in the sky, may the airy wind, which goes to
all quarters, protect you. And may the Sun, best of burn-
ers, your father—who certainly gave me you by the will of
the gods—protect you, my son. May the Adı́tyas, Vasus,
Rudras, Sadhyas, the All-Gods, the Maruts with Indra, and
the directions with their lords, and all the celestials protect 15
you, through the rough and the smooth. By your singular
armor I shall know you, even in a foreign land.
Happy your father, the wide-shining sun-god, who, with
his divine eye, shall follow you, my son, floating downriver.
Happy that woman who shall adopt you as son, from whose
breast, thirsting, you, a god’s son, shall drink. What vision
has she dreamed, she who shall adopt you her child—you as
bright as the sun, dressed in armor and earrings from heaven,
eyes wide and lotus-long—you who are as beautiful as the
copper-petalled lotus, and have a fine brow and beautiful
hair? Happy they who shall see you, my son, crawling on 20
the earth, uttering sweet, garbled words, and covered in
dust. Happy again those who shall see you, my son, in the
prime of your youth, like a maned lion from the Himálayan
forest.”
259
Evam . bahuAvidham . rājan vilapya karun.am . Pr.thā
avāsr.jata mañjūs.ām AśvaAnadyām . tadā jale
Rudatı̄ putraAśok’Aārtā niśı̄the kamal”Aēks.an.ā
dhātryā saha Pr.thā rājan putraAdarśanaAlālasā.
Visarjayitvā mañjūs.ām . sam . bodhanaAbhayāt pituh.
viveśa rājaAbhavanam . punah . śok’Aāturā tatah..
25 Mañjūs.ā tv AśvaAnadyāh. sā yayau Carman.vatı̄m . nadı̄m
Carman.vatyāś ca Yamunām . tato Gaṅgām . jagāma ha.
Gaṅgāyāh. sūtaAvis.ayam . Campām anuyayau purı̄m
sa mañjūs.āAgato garbhas taraṅgair uhyamānakah..
Amr.tād utthitam . divyam . tanuAvarma saAkun.d.alam
dhārayām āsa tam . garbham . daivam . ca vidhiAnirmitam.
309.1 Etasminn eva kāle tu Dhr.tarās.t.rasya vai sakhā
Sūto ’dhiratha ity eva sadāro Jāhnavı̄m . yayau.
Tasya bhāry” âbhavad rājan rūpen.’ âsadr.śı̄ bhuvi
Rādhā nāma mahāAbhāgā; na sā putram avindata.
Apaty’Aârthe param . yatnam akaroc ca viśes.atah..
sā dadarś’ âtha mañjūs.ām uhyamānām . yadAr.cchayā
DattaAraks.āApratisarām anvālambhanaAśobhitām
ūrmı̄Ataraṅgair Jāhnavyāh. samānı̄tām upahvaram.
5 Sā tām
. kautūhalāt prāptām. grāhayām āsa bhāminı̄,
tato nivedayām āsa sūtasy’ Adhirathasya vai.
Sa tām uddhr.tya mañjūs.ām utsārya jalam antikāt
yantrair udghāt.ayām āsa; so ’paśyat tatra bālakam
Tarun.’AâdityaAsam . hemaAvarmaAdharam
. kāśam . tathā
260
So, king, lamenting pitifully in all kinds of ways, Pritha,
with her nurse, launched the basket onto the waters of the
Ashva River, in the middle of the night—Pritha, sick with
grief for her son, weeping from lotus eyes, yearning for a
glimpse of her boy.
Once the basket was launched, fearful of awakening her
father, and sick with sorrow, she reentered the royal palace.
But the basket floated from the River Ashva into the River 25
Charmánvati, and from the Charmánvati into the Yámuna,
and so down to the Ganga. Borne by the waves of the Ganga,
the child in the basket journeyed on to the city of Champa,
the home of the suta*—so that child was preserved, with his
godly armor and earrings sprung from the heavenly elixir,
by his preordained fate.
At that very time, a friend of Dhrita·rashtra, a suta called 309.1
Ádhiratha, went with his wife to the Jáhnavi River. His wife,
a noble lady called Radha, had no earthly equal in beauty,
my king; but even though she had tried her utmost to have
children, she had never had a son. Then, by chance, she saw
the floating basket, protected by amulets and fitted with a
handle: erratically, the motion of the Jáhnavi’s waves carried
it toward her.
Curious, the beautiful woman had it caught and secured, 5
and then informed the suta Ádhiratha. He lifted the basket
and removed it from the water; using tools, he opened it
and saw the little boy, like the new-risen sun, in golden
armor, with a face framed by polished earrings, most royal.
Together with his wife, the suta’s eyes widened in wonder,
and, lifting that child onto his lap, said to his wife:
261
mr.s.t.aAkun.d.alaAyuktena vadanena virājatā.
Sa Sūto bhāryayā sārdham . vismay’AôtphullaAlocanah.
aṅkam āropya tam . bālam . bhāryām . vacanam abravı̄t:
«Idam atyadbhutam . bhı̄ru yato jāto ’smi bhāvini
dr.s.t.avān; devaAgarbho ’yam . manye ’smān samupāgatah..
10 Anapatyasya putro ’yam . devair datto dhruvam . mama»
ity uktvā tam . dadau putram . Rādhāyai sa mahı̄ Apate.
Pratijagrāha tam . Rādhā vidhivad divya Arūpin . am
putram . kamalaAgarbh’Aābham . devaAgarbham . śriyā vr.tam.
Pupos.a c’ âinam . vidhivad vavr . dhe sa ca vı̄ryavān,
tatah. prabhr.ti c’ âpy anye prābhavann aurasāh. sutāh..
VasuAvarmaAdharam . dr.s.t.vā tam . bālam . hemaAkun.d.alam
nāmāsya Vasus.en.’ êti tataś cakrur dviAjātayah..
Evam . sa sūtaAputratvam . jagām’ âmitaAvikramah.
Vasus.en.a iti khyāto Vr.s.a ity eva ca prabhuh..
15 Sūtasya vavr.dhe ’ṅges.u śres.t.haAputrah. sa vı̄ryavān.
cāren.a viditaś c’ āsı̄t Pr.thayā divyaAvarmaAbhr.t.
Sūtas tv Adhirathah. putram . vivr.ddham . samayena tam
dr.s.t.vā prasthāpayām āsa puram . vāran.aAs’Aāhvayam.
Tatr’ ôpasadanam . cakre Dron.asy’ ês.vAastraAkarman.i
sakhyam . Duryodhanen’ âivam agacchat sa ca vı̄ryavān.
Dron.āt Kr.pāc ca Rāmāc ca so ’straAgrāmam . caturAvidham
labdhvā loke ’bhavat khyātah. param’Aês.vAāsatām . gatah..
Sam . dhāya Dhārtarās t ren
.. . a Pārthānām . vipriye sthitah .
yoddhum āśam . sate nityam . Phalgunena mah”Aātmanā.
20 Sadā hi tasya spardh” āsı̄d Arjunena viśām . pate
Arjunasya ca Karn.ena yato dr.s.t.o babhūva sah..
262
“Shy beauty, in my whole life this is the greatest wonder
I have seen; I think this is the child of a god that has come
to us. Surely this son was given to me, who am childless, by 10
the gods.” With these words, lord of the earth, he gave the
child to Radha.
As ordained, Radha adopted that divine-looking child,
bright as a lotus cup, the child of a god, covered with fortune.
She duly raised him, and he grew up strong. And from then
on she had further sons of her own. Seeing that child wearing
valuable armor and golden earrings, the twice-born called
him “Vasu·shena”.* Thus one whose strength was boundless
became the son of a suta, and came to be called Vasu·shena,
as well as Vrisha. The first son of the suta grew up with 15
power in his limbs; and through a spy, Pritha learned that
he was wearing divine armor.
And the suta Ádhiratha, having, in time, seen his son
grow up, sent him to the city named after the elephant.*
There he approached Drona to learn archery, and in this
way the powerful man became friendly with Duryódhana.
Obtaining the fourfold weapons’ collection from Drona,
Kripa and Rama, he became famous in this world as a great
bowman. Having allied himself with Dhrita·rashtra’s son,
he was intent on being hostile to the Parthas; he always
hoped to fight with great-souled Phálguna. For, lord of the 20
people, he was always in competition with Árjuna, as was
Árjuna with Karna, from the moment he saw him.
263
Etad guhyam . mahāArāja sūryasy’ āsin, na sam . śayah.:
yah. sūryaAsambhavah. Karn.ah. Kuntyām . sūtaAkule tathā.
Tam . tu kun.d.alinam . dr.s.t.vā varman.ā ca samanvitam
avadhyam . samare matvā paryatapyad Yudhis.t.hirah..
Yadā tu Karn.o rājendra bhānumantam . divāAkaram
stauti madhyam . Adine prāpte prāñjalih. salil’Aôtthitah.
Tatr’ âinam upatis.t.hanti brāhman.ā dhanaAhetunā
n’ âdeyam. tasya tatAkāle kim . cid asti dviAjātis.u.
25 Tam Indro brāhman.o bhūtvā «bhiks.ām . deh’ ı̂ty» upasthitah.
«svāgatam. c’ êti» Rādheyas tam atha pratyabhās.ata.

310.1 DevaArājam anuprāptam . brāhman.aAcchadmanā Vr.tam
.*
dr.s.t.vā: «svāgatam ity» āha; na bubodh’ âsya mānasam.
«Hiran.yaAkan.t.hı̄h. pramadā grāmān vā bahuAgoAkulān
kim . dadān’ ı̂ti»? tam . vipram uvāc’ Adhirathis tatah..
«Hiran.yaAkan.t.hyah. pramadā yac cānyat prı̄tiAvardhanam
n’ âham. dattam ih’ êcchāmi: tadAarthibhyah. pradı̄yatām.
Yad etat sahaAjam . varma kun.d.ale ca tav’ ânagha
etad utkr.tya me dehi yadi satyaAvrato bhavān.
5 Etad icchāmy aham . ks.ipram . tvayā dattam
. param . Atapa.
es.a me sarvaAlābhānām. lābhah. paramako matah..»
264
Without a doubt, this was the Sun’s secret, great king:
Karna, begotten by the Sun on Kuntı́, was now in the suta’s
family. And seeing him wearing earrings and in armor, Yu-
dhi·shthira supposed him invincible in battle, and he was
very troubled. And, king of kings, when Karna praised the
radiant sun at midday, risen from the water with folded
hands, brahmins came up to him there, in pursuit of wealth,
since at that time there was nothing he would not give to the
twice-born. So Indra became a brahmin and approached 25
him saying: “Give me alms!,” and Radhéya replied: “You
are welcome.”
On seeing the king of the gods concealed by disguise as 310.1
a brahmin, he said “Welcome;” he did not know what was
in his mind. Ádhiratha’s son asked the brahmin: “What
am I to give? Beautiful women with golden necklaces? Or
villages with many herds of cattle?”
The Brahmin said:

“I don’t want a gift of beautiful women with golden neck-
laces, or anything else to enhance pleasure. Give them to
those who want such things. If you are a man of your word,
cut off your earrings and the armor you were born with,
and give them to me, blameless man. I want you to give me 5
this quickly, incinerator of the foe; I think it the greatest
gift among gifts.”
265
Karn. a uvāca:
«Avanim . bahuAvārs.ikam
. pramadā gāś ca nirvāpam
tat te vipra pradāsyāmi na tu varma saAkun.d.alam.»

Evam . bahu A vidhair vākyair yācyamānah. sa tu dvijah.
Karn.ena BharataAśres.t.ha n’ ânyam . varam ayācata.
Sāntvitaś ca yathāAśakti pūjitaś ca yathāAvidhi
na c’ ânyam . sa dvijaAśres.t.hah. kāmayām āsa vai varam.
Yadā n’ ânyam . pravr.n.ute varam . vai dvijaAsattamah.
tad” âinam abravı̄d bhūyo Rādheyah. prahasann iva:
10 «SahaAjam . varma me vipra kun.d.ale c’ âmr.t’Aôdbhave,
ten’ âvadhyo ’smi lokes.u, tato n’ âitaj jahāmy aham.
. pr.thivı̄Arājyam
Viśālam . ks.emam . nihataAkan.t.akam
pratigr.hn.ı̄s.va mattas tvam . sādhu brāhman.aApum . gava.
Kun.d.alābhyām . vimukto ’ham. varman . ā saha Ajena ca
gamanı̄yo bhavis.yāmi śatrūn.ām . dvijaA sattama.»

Yad” ânyam . na varam . vavre bhagavān PākaAśāsanah.
tatah. prahasya Karn.as tam . punar ity abravı̄d vacah.:
«Vidito devaAdev’Aēśa prāg ev’ āsi mama prabho.
na tu nyāyyam . mayā dātum . tava śakyam . vr.thā varam.
15 Tvam . hi dev’ Aēśvarah. sāks
. āt tvayā deyo varo mama
anyes.ām
. c’ âiva bhūtānām ı̄śvaro hy asi bhūtaAkr.t.
Yadi dāsyāmi te deva kun.d.ale kavacam . tathā
vadhyatām upayāsyāmi tvam . ca Śakr’ âvahāsyatām.
Tasmād vinimayam . kr.tvā kun.d.ale varma c’ ôttamam
harasva Śakra kāmam . me; na dadyām aham anyathā.»
266
Karna said:
“I will give you land, women, cattle and offerings for
many years, but not earrings and armor, brahmin.”
In this way Karna appealed to the brahmin with many
kinds of words, best of the Bharatas, but he chose no other
gift. Although appeased as much as possible, and honored
in line with the rules, that best of brahmins desired no
other gift. Since the foremost brahmin chose no other gift,
Radhéya, smiling, spoke to him again:
“Brahmin, the armor I was born with, and the earrings, 10
came from the essence of immortality. For that reason, there
is nowhere in the universe where I can be killed, so I will
not give them up. Good bull of a brahmin, take from me
my wide kingdom on earth, safe and cleared of foes. Parted
from my earrings and the armor that was born with me, I
shall be vulnerable to my enemies, best of brahmins.”
When the lord, the punisher of Paka, did not choose
another gift, smiling, Karna addressed him again:
“Lord! Lord god of gods, you were already known to
me. But it would not be right for me to give you a gift for
nothing. Since you are manifestly the lord of the gods, the 15
creator of creatures, and the lord of all beings, you should
give me a gift. If, god, I give you the earrings and armor, I
shall become vulnerable, and you, Shakra, will be laughed
at. Therefore reciprocate first, Shakra, and then take my
earrings and supreme armor, as you wish. Otherwise, I can-
not give.”
267
Śakra uvāca:
«Vidito ’ham . raveh. pūrvam āyann* eva tav’ ântikam,
tena te sarvam ākhyātam, evam etan na sam . śayah..
Kāmam astu tathā tāta tava Karn.a yath’ êcchasi.
varjayitvā tu me vajram . pravr.n.ı̄s.va yath’ êcchasi!»

20 Tatah. Karn.ah. prahr.s.t.as tu upasam. gamya Vāsavam
amoghām . śaktim abhyetya vavre . aAmānasah..
sampūrn
Karn. a uvāca:
«Varman.ā kun.d.alābhyām . ca śaktim. me dehi Vāsava
amoghām . śatru Asam
. ghānām . ghātanı̄m. pr.tanāAmukhe.»
Tatah. sam . cintya manasā muhūrtam iva Vāsavah.
śaktyAartham . pr.thivı̄Apāla Karn.am. vākyam ath” âbravı̄t:
«Kun.d.ale me prayacchasva varma c’ âiva śarı̄raAjam
gr.hān.a Karn.a śaktim . tvam anena samayena me.
Amoghā hanti śataśah. śatrūn mama karaAcyutā
punaś ca pān.im abhyeti mama daityān vinighnatah..
25 S” êyam . tava karaAprāptā hatv” âikam . ripum ūrjitam
garjantam . pratapantam . ca mām ev’ âis.yati sūtaAja.»
Karn. a uvāca:
«Ekam ev’ âham icchāmi ripum. hantum . mahāAhave
garjantam
. pratapantam. ca yato mama bhayam
. bhavet.»
268
Shakra said:
“From the Sun you knew that I was coming in advance—
without a doubt, he told you everything. So, young Karna,
wish according to your desire: with the exception of my
thunderbolt, choose what you want.”
Thrilled, Karna then approached Vásava, and 20
with a full heart chose the unerring spear.
Karna said:
“Vásava, for the armor and the earrings, give me the
unerring spear that kills hosts of enemies on the battle-
field.”
Then, ruler of the earth, as though considering in his
mind for a moment, Vásava said this to Karna with regard
to the spear:
“Give me the earrings and the armor that was born with
you, and you, Karna, take the spear—on this condition:
Flung from my hand, my unerring spear kills enemies by
the hundreds, as I demolish the daityas; then it returns to my
hand. From your hand, once it has killed a single powerful, 25
roaring and burning enemy, it will come back to me, son
of the suta.”
Karna said:
“All I want is to kill in a great battle just the one roaring
and burning enemy, who would endanger me.”
269
Indra uvāca:
«Ekam . hanis.yasi ripum . garjantam . balinam . ran.e
tvam. tu yam
. prārthayasy ekam. raks . yate sa mah” Aātmanā.
Yam āhur VedaAvidvām . so varāham aparājitam .
Nārāyan.am acintyam . ca, tena Kr s n
.. . ena raks. yate.»
Karn. a uvāca:
«Evam apy astu bhagavann ekaAvı̄raAvadhe mama
amoghā. dehi me śaktim . yathā hanyām . pratāpinam.
30 Utkr.tya tu pradāsyāmi kun.d.ale kavacam . ca te
nikr.ttes.u tu gātres.u na me bı̄bhatsatā bhavet.»
Indra uvāca:
«Na te bı̄bhatsatā Karn.a bhavis.yati katham . cana
vran.aś c’ âiva na gātres.u yas tvam . n’ ânr
. tam icchasi.
Yādr.śas te pitur varn.as tejaś ca vadatām . vara
tādr.śen’ âiva varn.ena tvam . Karn. a bhavitā punah..
Vidyamānes.u śastres.u yady amoghām asam . śaye
pramatto moks.yase c’ âpi tvayy ev’ âis.ā patis.yati.»
Karn. a uvāca:
«Sam. śayam
. paramam . prāpya vimoks.ye Vāsavı̄m imām
yathā mām āttha Śakra tvam. ; satyam etad bravı̄mi te.»

35 Tatah. śaktim. prajvalitām . pratigr.hya viśām . pate
śastram
. .gr hı̄tvā niśitam
. sarva A gātrān
. y akr
. ntata.
270
Indra said:
“You shall kill one roaring, powerful enemy in battle,
but the very one you want* is protected by the great soul,
whom those who know the Veda call invincible Boar, and
inconceivable Naráyana—he is protected by him, by Kri-
shna.”
Karna said:
“Even so, lord, let it unerringly kill a single hero for me.
Give me the spear so I may destroy the burning one. I shall 30
cut off the earrings and armor, and give them to you. But
when I have flayed my limbs, save me from being repulsive.”
Indra said:
“Karna, you, who want nothing to do with lies, will not be
in the least repulsive, and your limbs will show no blemish.
The color and energy of your father shall again be your
color, Karna, greatest of orators. But if, when you can make
do with other weapons, you carelessly release the unerring
spear, it will for certain fall on you.”
Karna said:
“Just as you instruct me, Shakra, I shall release Indra’s
spear only when facing the greatest danger. I am telling you
the truth.”
Then, lord of the people, having accepted the blazing 35
spear, he took his sharpened sword and flayed all of his limbs.
271
Tato devā mānavā dānavāś ca
nikr.ntantam . Karn.am ātmānam evam
dr.s.t.vā sarve sim . Anādān pran.edur,
ha
na hy asy’ āsı̄n muh.khajo vai vikārah..
Tato divyā dundubhayah. pran.eduh.
papāt’ ôccaih. pus.paAvars.am . ca divyam
dr.s.t.vā Karn.am . śastraAsam . kr.ttaAgātram .
muhuś c’ âpi smayamānam . .nr Avı̄ram.
Tataś chitvā kavacam . divyam aṅgāt
tath” âiv” ārdram . pradadau Vāsavāya
tath” ôtkr.tya pradadau kun.d.ale te
karn.āt tasmāt karman.ā tena «Karn.ah.»
Tatah. Śakrah. prahasan vañcayitvā
Karn.am . loke yaśasā yojayitvā,
kr.tam . kāryam . Pān.d.avānām . hi mene,
tatah. paścād divam ev’ ôtpapāta.
40 Śrutvā Karn.am . mus.itam . Dhārtarās.t.rā dı̄nāh.
sarve bhagnaAdarpā iv’ âsan.
tām. c’ âvasthām . gamitam . sūtaAputram .
śrutvā Pārthā jahr.s.uh. kānanaAsthāh..
Janamejaya uvāca:
KvaAsthā vı̄rāh. Pān.d.avās te babhūvuh.?
kutaś c’ âite śrutavantah. priyam . tat?
kim
. v” âkārs.ur dvādaśe ’bde vyatı̄te?
tan me sarvam . bhagavān vyākarotu.
272
And when the gods, men and dánavas
Saw Karna flaying himself in that way,
They roared a lion’s roar,
For the expression of his face did not change.
Then at the sight of Karna,
Whose limbs had been flayed by his own sword,
Still smiling incessantly, a hero among men,
Celestial drums were beaten,
And a celestial rain of flowers poured from above.
His divine armor cut from his body,
He gave it still wet to Vásava;
And cutting off his earrings, he gave those too.
And from this deed involving his ear, He is “Karna.”*
So Shakra, having made Karna famous throughout
the world,
But having deceived him, smiled since he thought
He had saved the Pándavas.
And so he flew back to heaven.
Hearing that Karna had been robbed, 40
The sons of Dhrita·rashtra
All became depressed, as though their pride had been
broken.
And hearing of that state the son of the suta had been
reduced to,
The sons of Pritha, living in the forest, rejoiced.
Janam·ejaya said:
Where were those Pándava heroes living,
And from whom did they hear this good news?
What did they do once the twelfth year had passed?
Tell me all of it, lord.
273
Labdhvā Kr.s.n.ām . Saindhavam . drāvayitvā
vipraih. sārdham . Kāmyakād* āśramāt te
Mārkan.d.eyāc chrutavantah. purān.am .
deva’Ars.ı̄n.ām
. caritam. vistaren.a
Pratyājagmuh. sarathāh. sānuyātrāh.
sarvaih. sārdham . sūdaApaurogavaiś ca
tatah. pun.yam . Dvaitavanam . nr.Avı̄rā
nistı̄ry’ ôgram . vanavāsam . samagram.*
274
Once the Sáindhava had been put to flight
And they had rescued Krishná;
Once they had heard in detail from Markandéya
About the ancient deeds of gods and seers,
Those heroes among men, with their priests,
Their chariots, their retinue,
With all their cooks and kitchen inspectors,
Returned from the Kámyaka hermitage to fair
Dvaita·vana,*
Their cruel term in the forest entirely discharged.
275
3.311–315
About the Drilling Sticks
Janamejaya uvāca:
vam. hr. tāyām. bhāryāyām. prāpya kleśam anuttamam
311.1
E pratipadya tatah. Kr.s.n.ām
. kim akurvata Pān.d.avāh.?

Evam. hr.tāyām. Kr.s.n.āyām . prāpya kleśam anuttamam
vihāya Kāmyakam . rājā saha bhrātr.bhir Acyutah.
Punar Dvaitavanam . ramyam ājagāma Yudhis.t.hirah.
svāduAmūlaAphalam . ramyam . vicitrabahupādapam.
AnubhuktaAphal’Aāhārāh. sarva eva mit’Aâśanāh.
nyavasan Pān.d.avās tatra Kr.s.n.ayā saha bhāryayā.
5 Vasan Dvaitavane rājā Kuntı̄Aputro Yudhis.t.hirah.
Bhı̄maseno ’rjunaś c’ âiva Mādrı̄Aputrau ca Pān.d.avau
Brāhman.’Aârthe parākrāntā dharm’Aātmāno yataAvratāh.
kleśam ārcchanta vipulam . sukh’Aôdarkam . param. Atapāh..
Tasmin prativasantas te yat prāpuh. KuruAsattamāh.
vane kleśam . sukh’Aôdarkam . tat pravaks.yāmi te; śr.n.u!
Aran.ı̄Asahitam. mantham . brāhman.asya tapasvinah.
mr.gasya ghars.amānasya vis.ān.e samasajjata.
Tad ādāya gato rājam . s tvaramān.o mahāAmr.gah.
āśram’Aântaritah. śı̄ghram . plavamāno mahāAjavah..
10 Hriyamān.am . tu tam . . s.t.vā sa viprah. KuruAsattama
dr
tvārito ’bhyāgamat tatra agniAhotraAparı̄psayā.
Ajātaśatrum āsı̄nam . bhrātr.bhih. sahitam . vane
āgamya brāhman.as tūrn.am . sam. taptaś c’ êdam abravı̄t:
278
Janam·ejaya said:
fter they had suffered the terrible affliction of 311.1
A their wife’s abduction, and had then recovered Kri-
shná, what did the Pándavas do next?
After they had suffered the terrible affliction of Krishná’s
abduction, King Áchyuta and his brothers left Kámyaka.
Yudhi·shthira went again to delightful and pleasant Dvai-
ta·vana, with its sweet fruit and roots, its many and various
trees. All the Pándavas lived there with Krishná their wife,
eating sparingly, living on a diet of fruit. While staying in 5
Dvaita·vana, Kuntı́’s son, King Yudhi·shthira, Bhima·sena,
Árjuna and Madri’s Pándava twin sons, law-spirited keepers
of strict vows, incinerators of the foe, took action on behalf
of a brahmin, and so fell into a great trouble that was to end
in happiness. I shall tell you about that trouble which was
to end in joy, which the best of Kurus suffered while living
in that wood—listen!
When a deer was rubbing itself, the two pieces of wood an
ascetic brahmin used for drilling his fire stuck to its antlers.
Moving at speed, the great deer, so very fleet, carried them
away, king—leaping swiftly, it vanished from the hermitage.
That brahmin, seeing them being carried off, best of Kurus, 10
approached there quickly, worrying about his agni·hotra.*
Coming up quickly on Ajáta·shatru, sitting with his broth-
ers in the forest, the agitated brahmin said this:
279
«Aran.ı̄Asahitam . mantham . samāsaktam . vanasApatau
mr.gasya ghars.amān.asya vis.ān.e samasajjata.
Tam ādāya gato rājam . s tvaramān.o mahāAmr.gah.
āśramāt tvaritah. śı̄ghram . plavamāno mahāAjavah..
Tasya gatvā padam . rajann āsādya ca mahāAmr.gam
agniAhotram . na lupyeta tad ānayata Pān.d.avāh..»
15 Brāhman.asya vacah. śrutvā sam . tapto ’tha Yudhis.t.hirah.
dhanur ādāya Kaunteyah. prādravad bhrātr.bhih. saha.
Sannaddhā dhanvinah. sarve prādravan naraApum . gavāh.
brāhman.’Aârthe yatantas te śı̄ghram anvagaman mr.gam.
Karn.iAnālı̄kaAnārācān utsr.janto mahāArathāh.
n’ âvidhyan Pān.d.avās tatra paśyanto mr.gam antikāt.
Tes.ām . prayatamānānām . n’ âdr.śyata mahāAmr.gah..
apaśyanto mr.gam . śrāntā duh.kham . prāptā manasvinah..
Śı̄talaAcchāyam āgamya nyagrodham . gahane vane
ks.utApipāsāAparı̄t’Aâṅgāh. Pān.d.avāh. samupāviśan.
20 Tes.ām
. samupavis.t.ānām . Nakulo duh.khitas tadā
abravı̄d bhrātaram . śres t
.. ham amars.āt KuruAnandanam.
«N’ âsmin kule jātu mamajja dharmo
na c’ ālasyād arthaAlopo babhūva ha.
anuttarāh. sarvaAbhūtes.u bhūyah.
sam . prāptāh. smah. sam . śayam . kena rājan?»

312.1 «N’ āpadām asti maryādā na nimittam . na kāran.am
dharmas tu vibhajaty artham ubhayoh. pun.yaApāpayoh..»
280
about the drilling sticks – canto 312
“When a deer was rubbing itself, the two pieces of wood
used for drilling the fire, which were attached to a tree, stuck
to its antlers. Moving at speed, the great deer, so very fleet,
carried them away, king—leaping swiftly, it rushed from
the hermitage. Track the great deer, attack it, and bring
them back, king, so that the agni·hotra, Pándavas, may not
be destroyed.”
At the brahmin’s words, Yudhi·shthira was greatly agi- 15
tated; the son of Kunti took up his bow, and rushed out
together with his brothers. All the archers—bulls among
men—equipped themselves and ran off, striving in the
brahmin’s cause, swiftly following the deer. Seeing the deer
nearby, the great warriors, the Pándavas, shot eared and iron
arrows, and spears, but could not hit it. While they were
trying, the great deer became invisible. Unable to see the
beast, the clever men became tired and depressed. In the
depths of the forest, the Pándavas reached the cool shade of
a banyan tree. They sat down together, their bodies racked
by hunger and thirst.
Then, while they were sitting, Nákula, depressed and in- 20
dignant, said to his senior brother, the descendant of Kuru:
“In our house the Law never sets,
Nor does our purpose fail because of idleness.
Then why do we, so superior to all creatures,
Suffer such difficulty, king?”
“Misfortunes have no limit, ground or cause. But the law 312.1
apportions them to the good and the bad alike.”
281
Bhı̄ma uvāca:
«Prātikāmy anayat Kr.s.n.ām
. sabhāyām
. pres.yavat tadā
na mayā nihatas tatra, tena prāptāh. sma sam
. śayam.»
Arjuna uvāca:
«Vācas tı̄ks.n.” âsthiAbhedinyah. sūtaAputren.a bhās.itāh.
atitı̄ks.n.ā mayā ks.āntās, tena prāptāh. sma sam
. śayam.»
Sahadeva uvāca:
«Śakunis tvām
. yad” âjais.ı̄d aks.aAdyūtena Bhārata
sa mayā na hatas tatra, tena prāptāh. sma sam . śayam.»

5 Tato Yudhis.t.hiro rājā Nakulam . vākyam abravı̄t:
«āruhya vr.ks.am . Mādreya nirı̄ks.asva diśo daśa.
Pānı̄yam antike paśya vr.ks.ām . ś c’ âpy udak’Aāśritān
ete hi bhrātarah. śrāntās tava tāta pipāsitāh..»
Nakulas tu «tath” êty» uktvā śı̄ghram āruhya pādapam
abravı̄d bhrātaram . jyes.t.ham abhivı̄ks.ya samantatah.:
«Paśyāmi bahulān rājan vr.ks.ān udakaAsam . śrayān
sārasānām . ca nirhrādam; atr’ ôdakam asam . śayam.»
Tato ’bravı̄t satyaAdhr.tih. Kuntı̄Aputro Yudhis.t.hirah.:
«gaccha saumya tatah. śı̄ghram . tūrn.am . pānı̄yam ānaya.»
10 Nakulas tu «tath” êty» uktvā bhrātur jyes.t.hasya śāsanāt
prādravad yatra pānı̄yam . śı̄ghram . c’ âiv’ ânvapadyata.
Sa dr.s.t.vā vimalam. toyam . sārasaih. parivāritam
pātuAkāmas tato vācam antariks.āt sa śuśruve:
282
Bhima said:
“We are in difficulty because, when that servant brought
Krishná like a slave to the assembly, I did not kill him on
the spot.”
Árjuna said:
“We are in difficulty because I tolerated the acid-sharp,
bone-piercing words uttered by the suta’s son.*”
Saha·deva said:
“We are in difficulty because, when Shákuni defeated you
at dice, Bhárata, I did not kill him on the spot.”
Then King Yudhi·shthira said to Nákula: “Climb a tree, 5
Madréya, and scan the ten directions. Look for water nearby,
or even for trees that grow near water, for these brothers of
yours, dear man, are tired and thirsty.”
Agreeing, Nákula quickly climbed a tree, looked all
around, and said to his eldest brother: “King, I can see
plenty of trees that grow near water, and there’s the screech-
ing of cranes. There has to be water here.”
Then Kuntı́’s son, Yudhi·shthira, fixed in truth, said: “So,
gentle brother, go swiftly, swiftly, and fetch water to drink.”
“So be it,” said Nákula to his elder brother’s instructions, 10
and ran toward the water, coming upon it swiftly. At the
sight of the unpolluted water, surrounded by cranes, he
wanted to drink, but then, from above, he heard a voice:
283
Yaks. a uvāca:
«Mā tāta sāhasam . kārs.ı̄r. mama pūrvaAparigrahah..
praśnān uktvā tu Mādreya tatah. piba harasva ca.»
Anādr.tya tu tad vākyam . Nakulah. suApipāsitah.
apibac chı̄talam . toyam . pı̄tvā ca nipapāta ha.
,
Cirāyamān.e Nakule Kuntı̄Aputro Yudhis.t.hirah.
abravı̄d bhrātaram . vı̄ram . Sahadevam arim . Adamam:
15 «Bhrātā hi cirāyati nah. Sahadeva tav’ âgraAjah.
tath” âiv’ ānaya sodaryam . , pānı̄yam . ca tvam ānaya.»
Sahadevas tath” êty uktvā tām . diśam. pratyapadyata,
dadarśa ca hatam . bhūmau bhrātaram . Nakulam . tadā.
Bhrātr.Aśok’Aâbhisam . taptas tr
..sayā ca prapı̄d itah
. .
abhidudrāva pānı̄yam . . tato vāg abhyabhās . ata:
praśnān uktvā yathā kāmam . pibasva ca harasva ca.»
Anādr.tya tu tad vākyam . Sahadevah. pipāsitah.
apibac chı̄talam . toyam . , pı̄tvā ca nipapāta ha.
20 Ath’ âbravı̄t sa Vijayam . Kuntı̄Aputro Yudhis.t.hirah.:
«bhrātarau te ciraAgatau Bı̄bhatso śatruAkarśana.
Tau c’ âiv’ ānaya, bhadram . te! pānı̄yam . ca tvam ānaya.
tvam. hi nas tāta sarves.ām . duh.khitānām . apāśrayah..»
Evam ukto Gud.ākeśah. pragr.hya saAśaram . dhanuh.
āmuktaAkhad.go medhāvı̄ tat sarah. pratyapadyata.
Tatah. purus.aAśārdūlau pānı̄yaAharan.e gatau
tau dadarśa hatau tatra bhrātarau śvetaAvāhanah..
284
The yaksha said:
“Don’t act too hastily, friend. This has been mine from
ancient times. When you have answered my questions, Ma-
dréya, then you can drink and carry.” But Nákula was very
thirsty and ignored those words. He drank the cool water,
and having drunk he dropped down dead.
When Nákula took a long time, Kuntı́’s son, Yudhi·sh-
thira, said to his heroic brother, Saha·deva, the enemy con-
queror: “Saha·deva, our brother, who was born just before 15
you, has been gone for a long time. So go and fetch your
twin, and bring back some water.”
Saha·deva agreed and set out in that direction; and then
he saw his brother Nákula dead on the ground. Burning
with grief for his brother, and tortured by thirst, he rushed
toward the water. Then the voice spoke: “Don’t act too
hastily, friend. This has been mine from ancient times.
When you have answered my questions, then you can drink
and carry as you wish.” But Saha·deva was thirsty and ig-
nored those words. He drank the cool water, and having
drunk he dropped down dead.
Then Kuntı́’s son, Yudhi·shthira, said to Vı́jaya: “Árjuna, 20
harasser of your enemies, your brothers have been gone for
a long time. If you will, go and fetch them, and bring back
some water. For you, dear brother, are the refuge of us all
in affliction.”
At this request, judicious Guda·kesha took his bow and
arrows, and with his sword unsheathed set out for the lake.
So the one whose horses are white saw the two brothers
who had gone to fetch water, tigers among men, lying there
stricken. Seeing them as though asleep, Kuntı́’s son, a lion of
285
Prasuptāv iva tau dr.s.t.vā naraAsim . hah. suAduh.khitah.
dhanur udyamya Kaunteyo vyalokayata tad vanam.
25 N’ âpaśyat tatra kim . cit sa bhūtam asmin mahāAvane.
savyaAsācı̄ tatah. śrāntah. pānı̄yam . so ’bhyadhāvata.
Abhidhāvam . s tato vākyam antariks.āt sa śuśruve:
«kim āsı̄dasi? pānı̄yam . n’ âitac chakyam . balāt tvayā.
Kaunteya yadi praśnām . s tān may” ôktān pratipatsyase
tatah. pāsyasi pānı̄yam . haris.yasi ca Bhārata.»
Vāritas tv abravı̄t Pārtho: «dr.śyamāno nivāraya
yāvad bān.air vinirbhinnah. punar n’ âivam . vadis.yasi!»
Evam uktvā tatah. Pārthah. śarair astr’Aânumantritaih.
pravavars.a diśam . kr.tsnām . śabdaAvedham . ca darśayan.
30 Karn.iAnālı̄kaAnārācān utsr.jan Bharata’Ars.abha
sa tv amoghān is.ūn muktvā tr.s.n.ay” âbhiprapı̄d.itah.
Anekair is.uAsam . ghātair antariks.am . vavars.a ha.
Yaks. a uvāca:
«kim . vighātena te Pārtha? praśnān uktvā tatah. piba.
Anuktvā ca piban praśnān pı̄tv” âiva na bhavis.yasi.»
evam uktas tatah. Pārthah. savyaAsācı̄ Dhanam . jayah.
Avijñāy’ âiva tān vācam. pı̄tv” âiva nipapāta ha.
ath’ âbravı̄d Bhı̄masenam . Kuntı̄Aputro Yudhis.t.hirah.:
«Nakulah. Sahadevaś ca Bı̄bhatsuś ca param . Atapa
ciram. gatās toyaAhetor na c’ āgacchanti Bhārata.
35 Tām. ś c’ âiv’ ānaya, bhadram . te! pānı̄yam
. ca tvam ānaya.»
286
a man, was greatly grieved. Raising his bow, he looked about
the forest. In this great forest he did not see a single creature. 25
Then, tired, the left-handed archer ran toward the water.
As he ran he heard words from the sky: “Why do you
approach? You won’t be able to take this water by force.
If, son of Kuntı́, you answer these questions I’ll ask, then,
Bhárata, you shall drink and fetch the water.”
Impeded, Partha said: “Stop me by showing yourself! So,
shot through by my arrows, you won’t speak such words
again!” So saying, Partha sprayed the entire area with magic
arrows, showing his ability to target by sound alone. Shoo- 30
ting eared and iron arrows, and spears, bull of the Bharatas,
releasing his unerring arrows, he was tortured by thirst. He
had sprayed the sky with many swarms of arrows.
The yaksha said:

“Why strike back, Partha? Answer the questions and then
you can drink. But if you drink and haven’t answered the
questions, as soon as you touch so much as a drop, you’ll
die.” Addressed in this way, Partha Dhanam·jaya, the left-
handed archer, ignored such words, drank and dropped
down dead.
Then Kuntı́’s son, Yudhi·shthira, said to Bhima·sena:
“Nákula, Saha·deva and Árjuna, have been gone a long time
looking for water, and are not coming back, Bhárata, incin-
erator of the foe. If you will, go and fetch them, and bring 35
back some water.”
287
Bhı̄masenas «tath” êty» uktvā tām . diśam
. pratyapadyata
Yatra te purus.aAvyāghrā bhrātaro ’sya nipātitāh..
tān dr.s.t.vā duh.khito Bhı̄mas tr.s.ayā ca prapı̄d.itah.
Amanyata mahāAbāhuh.: «karma tad yaks.aAraks.asām.
sa cintayām āsa tadā: yoddhavyam . dhruvam adya vai.»
«Pāsyāmi tāvat pānı̄yam iti». Pārtho vr.k’Aôdarah.
tato ’bhyadhāvat pānı̄yam . pipāsuh. purus.a’Ars.abhah..
Yaks. a uvāca:
praśnān uktvā tu Kaunteya tatah. piba harasva ca.»
40 Evam uktas tadā Bhı̄mo yaks.en.’ âmitaAtejasā
avijñāy’ âiva* tān praśnān pı̄tv” âiva nipapāta ha.
Tatah. Kuntı̄Asuto rājā vicintya purus.a’Ars.abhah.
samutthāya mahāAbāhur dahyamānena cetasā
VyapetaAjanaAnirghos.am . praviveśa mahāAvanam
rurubhiś ca varāhaiś ca paks.ibhiś ca nis.evitam
Nı̄laAbhāsvaraAvarn.aiś ca pādapair upaśobhitam
bhramarair upagı̄tam . ca paks.ibhiś ca mahāAyaśāh..
Sa gacchan kānane tasmin hemaAjālaAparis.kr.tam
dadarśa tat sarah. śrı̄mān ViśvakarmaAkr.tam . yathā
45 Upetam . nalinı̄A jālaih. sindhuvāraiś ca vetasaih
.*
ketakaih. karavı̄raiś ca pippalaiś c’ âiva sam . . tam.
vr
śram’Aārtas tad upāgamya saro dr.s.t.v” âtha vismitah..
313.1 Sa dadarśa hatān bhrātr̄.n lokaApālān iva cyutān
yugānte samanuprāpte SakraApratimaAgauravān.
Vinikı̄rn.aAdhanurAbān.am . dr.s.t.vā nihatam Arjunam
Bhı̄masenam . yamau c’ âiva nirvices.t.ān gat’Aāyus.ah.
288
Bhima·sena agreed, and set out for that place where those
tigerish men, his brothers, had fallen. Seeing them, Bhima
was distressed, and tortured by thirst. Great Arm thought:
“This is the work of yakshas or rákshasas.” He realized then
that he would certainly have to fight that day. “But be-
fore that I shall drink the water.” So thinking, wolf-bellied
Partha, bull of a man, ran thirstily to the water.
The yaksha said:
“Don’t act too hastily, friend. This has been mine from
ancient times. When you have answered my questions, son
of Kuntı́, then you can drink and carry.” Thus addressed 40
by the yaksha, whose energy was measureless, Bhima then
ignored those questions, drank and dropped down dead.
Then Kuntı́’s son, the strong-armed king, deliberated,
and arose with his mind on fire. He entered the great forest,
inhabited by deer and boar and birds, where human sound
had ceased. It was made beautiful by trees the color of light
and dark; the celebrated man was sung to by bees and birds.
Walking in that forest, he saw the beautiful lake, surrounded
by nets of gold, as though made by Vishva·karman. It was 45
covered with interlaced lotuses, Negundo lilies, reeds, ké-
takas, oleanders and fig trees. He had approached the lake
wearily, but once he had seen it he was amazed.
He saw his dead brothers, as weighty as Shakra, fallen 313.1
like the world’s guardians at the end of a world age. See-
ing Árjuna, his bow and arrows scattered, Bhima·sena and
the twins motionless and lifeless, he sighed long and hot,
bathed in tears of grief. Seeing all those brothers lying dead,
289
Sa dı̄rgham us.n.am . nih.śvasya śokaAbās.paApariplutah.
tān dr.s.t.vā patitān bhrātr̄.n sarvām . ś cintāAsamanvitah.
DharmaAputro mahāAbāhur vilalāpa suvistaram:
«nanu tvayā mahāAbāho pratijñātam . Vr.kodara:
5 ‹Suyodhanasya bhetsyāmi gadayā sakthinı̄ ran.e!›
vyartham . tad adya me sarvam . tvayi vı̄re nipātite
Mah”Aātmani mahāAbāho Kurūn.ām . kı̄rtiAvardhane.
manus.yaAsambhavā vāco vidharmin.yah. pratiśrutāh..
Bhavatām . , divyaAvācas tu tā bhavantu katham . mr.s.ā?
devāś c’ âpi yad” âvocan sūtake tvām . Dhanam . jaya:
‹Sahasr’Aâks.ād anAavarah. Kunti putras tav’ êti› vai
uttare Pāriyātre ca jagur bhūtāni sarvaśah.:
‹Vipranas.t.ām . śriyam . c’ âis.ām āhartā punar añjasā
n’ âsya jetā ran.e kaś cid, ajetā n’ âis.a kasya cit.›
10 So ’yam . mr.tyuAvaśam . yātah. katham . Jis.n.ur mahāAbalah.?
ayam . mam’ āśām . sam . hatya śete bhūmau Dhanam . jaya
Āśritya yam . vayam . nātham . duh . khāny etāni sehima.
ran.e pramattau vı̄rau ca sadā śatrūn.i barhan.au
Katham . ripuAvaśam . yātau Kuntı̄Aputrau mahāAbalau
yau sarv’Aâstr’Aâpratihatāu Bhı̄masenaADhanam . jayau?
AśmaAsāraAmayam . nūnam . .hr dayam . mama durhr . dah.
yamau yad etau dr.s.t.v” âdya patitau n’ âvadı̄ryate.
ŚāstraAjñā deśaAkālaAjñās tapoAyuktāh. kriy”Aânvitāh.
akr.tvā sadr.śam . karma kim . śedhvam . purus.a’Ars.abhāh.?
15 Aviks.ataAśarı̄rāśA c’ âpy apramr.s.t.aAśarāsanāh.
asam . jñā bhuvi saṅgamya kim . śedhvam aparājitāh.?»
290
Great Arm, the son of Dharma, was full of care; vehemently,
he lamented:
“Surely, Great Arm Vrikódara, you vowed: ‘With a mace 5
I shall smash Suyódhana’s thighs in battle!’ All that is now
useless for me, Great Arm, booster of the fame of the Kurus,
since you, the great-souled hero, have fallen. The promises
that men produce may transgress the Law. Very well, how
can divine utterances be in vain? Even when the gods said
of you at your birth, Dhanam·jaya: ‘Your son, Kuntı́, is not
inferior to Indra of a thousand eyes!’ And in the northern
Pariyátra mountains, all beings sang: ‘And he shall quickly
restore these people’s lost glory. No one shall beat him in
battle, and there is no one he shall not beat.’
Then how has Jishnu, whose power is so great, fallen 10
into the power of death? Dhanam·jaya lies on the ground,
killing my hope—the protector on whom we depended
while enduring such miseries. How have those heroes, the
mighty sons of Kuntı́, Bhima·sena and Dhanam·jaya, reck-
less in battle, ever tearing their enemies, who repelled every
weapon, fallen into the power of the enemy? Surely my
wicked heart is made of iron, since, seeing these two prone,
it does not split.
Bulls among men, you know scripture, time and place,
you are wedded to asceticism, and practice ritual—what’s
the good of lying down when you haven’t performed the
required action? What’s the good of coming together un- 15
conquered, and lying senseless on the earth, with your bows
unbroken, and your bodies unhurt?”
291
Sānūn iv’ âdreh. sam . suptān dr.s.t.vā bhrātr̄.n mahāAmatih.
sukham . prasuptān prasvinnah. khinnah. kas.t.ām . daśām
. gatah..
«Evam ev’ êdam ity» uktvā dharmAātmā sa nar’Aēśvarah.
śokaAsāgaraAmadhyaAstho dadhyau kāran.am ākulah..
ItiAkartavyatām . c’ êti deśaAkālaAvibhāgaAvit
n’ âbhipede mahāAbāhuś cintayāno mahāAmatih..
Atha sam . stabhya dharm’Aātmā tad” ātmānam . tapah.Asutah.
evam . vilapya bahudhā dharma Aputro Yudhis . t.hirah.
20 Buddhyā vicintayām āsa vı̄rāh. kena nipātitāh.:
. śastraAprahāro ’sti. padam

«N’ âis.ām . n’ êh’ âsti kasya cit.
bhūtam . mahad idam . manye bhrātaro yena me hatāh..
Ek’Aâgram . cintayis.yāmi, pı̄tvā vetsyāmi vā jalam.
syāt tu Duryodhanen’ êdam upām . śuAvihitam . kr.tam,
GāndhāraArājaAracitam . satatam . jihmaAbuddhinā
yasya kāryam akāryam . vā samam eva bhavaty uta.
Kas tasya viśvased vı̄ro dus.Akr.ter akr.t’Aātmanah.
atha vā purus.air gūd.haih. prayogo ’yam . durAātmanah.?
25 Bhaved iti» mahāAbuddhir bahudhā tad acintayat.
tasy’ âsı̄n na vis.en.’ êdam udakam . dūs.itam . yathā.
«Mr.tānām api c’ âites.ām . vikr.tam . n’ âiva jāyate
mukhaAvarn.āh. prasannā me bhrātr̄.n.ām ity» acintayat.
«Ek’Aâikaśaś c’ âughaAbalān imān purus.aAsattamān
ko ’nyah. pratisamāseta kāl’AântakaAYamād r.te?»
Etena vyavasāyena tat toyam vyavagād.havān,
gāhamānaś ca tat toyam antariks.āt sa śuśruve:
292
Seeing his brothers sleeping happily, like slumbering
mountain ridges, high-minded Yudhi·shthira, sweating, was
filled with pain. Saying, “So that’s the way it is. . . ,” the soul
of the Law, the lord of men, confounded, and marooned
on an ocean of grief, sought to establish the cause. And so
reflecting, the mighty-armed and clever man, who knew the
divisions of time and place, could not decide what was to
be done. Then, the son of the Law, the soul of the Law,
Yudhi·shthira, the son of austerity, who had lamented in
many ways, rallied himself, and reflected in his mind on
who had felled the heroes.
“There is no mark of a weapon upon them, and no trace
of anyone else. I suppose this is a mighty being that has
slain my brothers. I shall ponder this intently—or I shall
drink the water and know. But it may be that what has been
done was arranged secretly by Duryódhana, and produced,
as always, by the Gandhára king* with the crooked mind.
What hero would put his trust in that man of unfashioned
soul and wicked behavior, for whom right and wrong are
one and the same? Or this may be a device of that wicked
soul employing hidden henchmen. So it was that that most 25
intelligent man thought about it in many ways. It seemed
to him that the water was not fouled with poison, since,
although they were dead, there was no sign of disfigurement:
“My brothers’ complexions are clear,” he thought. “Who
else except Yama—all-destroying time—could be a match,
one by one, for these supreme men, who had the power of
a flood?” With this decided, he plunged into the water; and
while he was immersing himself, he heard a voice from the
sky:
293
Yaks. a uvāca:
«Aham . bakah. śaivalaAmatsyaAbhaks.o.
nı̄tā mayā pretaAvaśam . tav’ ânujāh..
tvam . pañcamo bhavitā rājaAputra
na cet praśnān pr.cchato vyākaros.i.
30 Mā tāta sāhasam . kārs.ı̄r. mama pūrvaAparigrahah..

«Rudrān.ām. vā Vasūnām . vā Marutām. vā pradhānaAbhāk,
pr.cchāmi, ko bhavān devo? n’ âitac chakuninā kr.tam.
Himavān Pāriyātraś ca Vindhyo Malaya eva ca
catvārah. parvatāh. kena pātitā bhuriAtejasāh.?
Atı̄va te mahat karma kr.tam . ca balinām
. vara.
yān na devā na gandharvā n’ âsurāś ca na rāks.asāh.
Vis.aheran mahāAyuddhe kr.tam . te tan mah”Aâdbhutam.
na te jānāmi yat kāryam . n’ âbhijānāmi kāṅks.itam.
35 Kautūhalam . mahaj jātam. sādhvasam . c’ āgatam . mama
yen’ âsmy udvignaAhr.dayah. samutpannaAśiroAjvarah..
Pr.cchāmi bhagavam . s tasmāt: ko bhavān iha tis.t.hati?»
Yaks. a uvāca:
«yaks.o ’ham asmi, bhadram . te! n’ âsmi paks.ı̄ jaleAcarah..
May” âite nihatāh. sarve bhrātaras te mah”Aâujasah..»
294
The yaksha said:
“I am a crane living on duckweed and fish.
It is I who have brought your brothers
Under the power of death.
You’ll make a fifth, prince,
If you don’t answer the questions I ask.
Don’t act too hastily, friend. This has been mine from 30
ancient times. When you have answered my questions, son
of Kuntı́, then you can drink and carry.”
“Who are you, I ask? A god? The greatest of the Rudras,
Vasus or Maruts? A bird could not have done this. By whom
have the four most glorious mountains—Himálaya, Pari-
yátra, Vindhya and Málaya*—been overthrown? You have
done a very great deed, mightiest of the mighty! You have
performed a great wonder on those whom neither gods, gan-
dhárvas, anti-gods nor demons could overcome in mighty
battle. I don’t know your business, and I don’t know your
intention. I am full of a great curiosity, and I am very afraid. 35
I ask you therefore, respectfully, you, who have sorrowed
my heart, and given me a feverish headache, who are you,
standing here?”
The yaksha said:

“I am, dear sir, a yaksha, and not a water bird. I felled all
your mighty brothers.”
295
tatas tām aśivām . sa parus.’Aâks.arām
. śrutvā vācam
Yaks.asya bruvato rājann upakramya tadā sthitah..
virūp’Aâks.am. mahāAkāyam . yaks.am. tālaAsamucchrayam
Jvalan’AârkaApratı̄kāśam adhr.s.yam . parvat’Aôpamam
vr.ks.am āśritya tis.t.hantam . dadarśa Bharata’Ars.abhah.
40 MeghaAgambhı̄raAnādena tarjayantam . mahāAsvanam.
Yaks. a uvāca:
«ime te bhrātaro rājan vāryamān.ā may” âsakr.t
Balāt toyam. jihı̄rs.antas tato vai mr.ditā mayā.
na peyam udakam . rājan prān.ān iha parı̄psatā.
Pārtha mā sāhasam . kārs.ı̄r. mama pūrvaAparigrahah..

«Na c’ âham . kāmaye yaks.a tava pūrvaAparigraham.
kāmam . n’ âitat praśam. santi santo hi purus.āh. sadā.
Yad” ātmanā svam ātmānam . praśam. set purus.ah. prabho*
yathāAprajñam. tu te praśnān prativaks. yāmi. pr.ccha mām!»
Yaks. a uvāca:
45 «Kim . svid ādityam unnayati? ke ca tasy’ âbhitaś carāh.?
kaś c’ âinam astam . nayati? kasmim . ś ca pratitis.t.hati?»

«Brahm” ādityam unnayati. devās tasy’ âbhitaś carāh..
dharmaś c’ âstam
. nayati ca. satye ca pratitis.t.hati.»
296
So, king, hearing the harsh and pernicious words spoken
by the yaksha, he approached and stood there. The bull of
the Bharatas saw the yaksha settled on a tree, standing like a
mountain, unassailable, like fire or the sun, as high as a palm
tree, big-bodied, with deformed eyes, making a threatening 40
noise, deep as the rumbling of a thundercloud.
The yaksha said:

“I repeatedly stopped these, your brothers, king, as they
tried to remove the water by force: I killed them. Those here
who wish to live should not drink this water, king! Don’t act
too hastily, Partha. This has been mine from ancient times.
When you have answered my questions, son of Kuntı́, then
you can drink and carry.”
“Yaksha, I don’t covet your ancient property; in any case,
people never approve of that. As a person esteems himself
through himself, so I shall answer your questions, my lord,
according to my insight. Ask me!”
The yaksha said:

“What makes the sun rise? And what moves about him? 45
What makes him set? And on what is he founded?”
“Brahman makes the sun rise. The gods move about him.
The Law makes him set. And he is founded on truth.”
297
Yaks. a uvāca:
«Kena svic chrotriyo bhavati? kena svid vindate mahat?
kena svid dvitı̄yavān bhavati rājan? kena ca buddhimān?»

«Śrutena śrotriyo bhavati. tapasā vindate mahat.
dhr.tyā dvitı̄yavān bhavati. buddhimān vr.ddhaAsevayā.»
Yaks. a uvāca:
«Kim . brāhman.ānām . devatvam .?
kaś ca dharmah. satām iva?
kaś c’ âis.ām
. mānus.o bhāvah.?
kim es.ām asatām iva?»

50 «Svādhyāya es.ām. devatvam . . tapa es.ām
. satām iva.
maran.am. mānus . o bhāvah
. . parivādo ’satām iva.»
Yaks. a uvāca:
«Kim . ks.atriyān.ām. devatvam . ? kaś ca dharmah. satām iva?
kaś c’ âis.ām
. mānus . o bhāvah
. kim es.ām asatām iva?»
?

«Is.vAastram es.ām
. devatvam . . yajña es.ām. satām iva.
bhayam . vai mānus. o bhāvah
. . parityāgo ’satām iva.»
298
The yaksha said:
“By what does one become learned? By what does one
attain the great? Through what, king, can one have a second?
And by what does one acquire judgment?”
“By instruction one becomes learned. By asceticism one
attains the great. Through resolution one can have a second.
By serving the elders one acquires judgment.”
The yaksha said:

“What is the divinity of brahmins? What way of life do
they share with the good? What is their human nature?
What do they share with the bad?”
“Vedic study is their divinity, asceticism what they share 50
with the good; being mortal is their human nature, slander
what they share with the bad.”
The yaksha said:

“What is the divinity of warriors? What way of life do
they share with the good? What is their human nature?
What do they share with the bad?”
“The bow is their divinity, sacrifice what they share with
the good; fear is their human nature, desertion what they
share with the bad.”
299
Yaks. a uvāca:
«Kim ekam
. yajñiyam
. sāma? kim ekam . yajñiyam
. yajuh.?
kā c’ âikā vr.n.ute yajñam
. ? kām
. yajño n’ âtivartate?»

«Prān.o vai yajñiyam. sāma. mano vai yajñiyam
. yajuh..
vāg ekā vr.n.ute yajñam
. . tām
. yajño n’ âtivartate.»
Yaks. a uvāca:
55 «Kim . śres.t.ham
. svid āvapatām .?
kim. Asvin nivapatām. varam?
kim
. svit pratis.t.hamānānām
.,
. Asvit prasavatām
kim . varam?»

«Vars.am āvapatām
. śres.t.ham
. . bı̄jam
. nivapatām
. varam.
gāvah. pratis.t.hamānānām
. , putrah. prasavatām
. varah..»
Yaks. a uvāca:
«Indriy’Aârthān anubhavan buddhimān lokaApūjitah.
. matah. sarvaAbhūtānām ucchvasan ko na jı̄vati?»
sam
300
The yaksha said:
“What is the one sacrificial chant? What is the one sac-
rificial formula? What one thing covers the sacrifice? What
one thing does the sacrifice not exceed?”
“Breath is the sacrificial chant, mind the sacrificial for-
mula. Speech is the one thing that covers the sacrifice, and
that is the thing the sacrifice does not exceed.”
The yaksha said:

“What is the best for those cultivating? What is the best 55
for those sowing? What is best for those dwelling, for those
begetting?”
“Rain is the best for the cultivating; seed is the best for
the sowing. Cows are the best for those dwelling, a son for
those begetting.”
The yaksha said:

“Who experiences the objects of the senses, is intelligent,
honored in the world, respected by all beings, breathing,
but not alive?”
301
«Devat”AâtithiAbhr.tyānām
. pitr̄.n.ām ātmanaś ca yah.
na nirvapati pañcānām ucchvasan na sa jı̄vati.»
Yaks. a uvāca:
«Kim. svid gurutaram . bhūmeh.?
kim . svid uccataram . ca khāt?
kim
. svic chı̄ghrataram. vāyoh.?
kim . svid bahutaram . tr.n.āt?»

60 «Mātā gurutarā bhūmeh.. khāt pit” ôccataras tathā.
manah. śı̄ghrataram
. vātāc. cintā bahutarı̄ tr.n.āt.»
Yaks. a uvāca:
«Kim . svit suptam
. na nimis . ati? kim. svij jātam. na copati?
kasya svidd hr.dayam. n’ âsti? kim . svid vegena vardhate?»

«Matsyah. supto na nimis.aty. an.d.am . jātam
. na copati.
aśmano hr.dayam. n’ âsti. nadı̄ vegena vardhate.»
Yaks. a uvāca:
«Kim. svit pravasato mitram . ? kim. svin mitram
. gr.he satah.?
āturasya ca kim . mitram. ? kim
. svin mitram . maris.yatah.?»

«Sārthah. pravasato mitram . . bhāryā mitram
. gr.he satah..
āturasya bhis.aṅ mitram. . dānam . mitram . maris
. yatah..»
302
“One who makes no offering to the five—gods, guests,
dependents, ancestors, himself—is breathing but not alive.”
The yaksha said:
“What is heavier than the earth, higher than heaven,
faster than the wind, more numerous than grass?”
“The mother is weightier than the earth, and the father 60
higher than heaven; the mind is faster than the wind, and
cares more numerous than grass.”
The yaksha said:
“What does not shut its eyes when asleep? What does
not stir when born? What has no heart? What increases
by rushing?”
“A fish does not shut its eyes when asleep. An egg doesn’t
stir when born. A stone has no heart. A river increases
by rushing.”
The yaksha said:
“What is the friend of the traveller? What is the friend
of the one at home? What is the friend of the sick? What is
the friend of the dying?”
“A caravan is the friend of the traveller. A wife is the
friend of the one at home. A doctor the friend of the sick.
Charity is the friend of the dying.”
303
Yaks. a uvāca:
65 «Ko ’tithih. sarvaAbhūtānām .?
kim. svid dharmam . sanātanam?
amr.tam. kim . svid rāj’Aêndra?
kim. svit sarvam idam . jagat?»
«Atithih. sarvaAbhūtānām agnih.. somo gav”Aâmr.tam.
sanātano ’mr.to dharmo. vāyuh. sarvam idam . jagat.»
Yaks. a uvāca:
Kim . svid eko vicarate? jātah. ko jāyate punah.?
kim
. svidd himasya bhais. ajyam . ? kim
. svid āvapanam. mahat?
«Sūrya eko vicarati. candramā jāyate punah..
agnir himasya bhais.ajyam . . bhūmir āvapanam . mahat.»
Yaks. a uvāca:
«Kim. svid ekaApadam. dharmyam .?
kim. svid ekaApadam. yaśah.?
. svid ekaApadam
kim . svargyam .?
kim. svid ekaApadam. sukham?»
70 «Dāks.yam ekaApadam . dharmyam ..
dānam ekaApadam . yaśah
. .
satyam ekaApadam . svargyam ..
śı̄lam ekaApadam. sukham.»
Yaks. a uvāca:
«Kim . svid ātmā manus . yasya? kim. svid daivaAkr.tah. sakhā?
upajı̄vanam . kim . svid asya? kim. svid asya parāyan.am?»
304
The yaksha said:
“Who is the guest of all beings? What is the Eternal Law? 65
What is the nectar of immortality, king of kings? What is
this whole universe?”
“Fire is the guest of all beings. Soma is immortal cow-
milk. The Eternal Law is immortality. Wind is the whole
universe.”
The yaksha said:

What travels alone? Who is born again? What is the rem-
edy against snow? What is the great vessel?
“The sun travels alone. The moon is born again. Fire is
the remedy against snow. The earth is the great vessel.”
The yaksha said:

“What in a word is virtuous? What in a word is fame?
What in a word leads to heaven? What in a word is happi-
ness?”
“In a word, industry is virtuous. In a word, giving is fame. 70
In a word, truth leads to heaven. In a word, good conduct
is happiness.”
The yaksha said:

“What is the self of a man? What is the friend made by
fate? What supports his life? What is his final resort?”
305
«Putra ātmā manus.yasya. bhāryā daivaAkr.tah. sakhā.
upajı̄vanam
. ca parjanyo. dānam asya parāyan.am.»
Yaks. a uvāca:
«Dhanyānām uttamam . kim. svid
dhanānām
. syāt kim. uttamam?
lābhānām uttamam . kim . syāt?
sukhānām
. syāt kim uttamam?»

«Dhanyānām uttamam . dāks.yam..
dhanānām uttamam . śrutam.
lābhānām
. śreya ārogyam ..
sukhānām tus
. .. tir uttamā.»
Yaks. a uvāca:
75 «Kaś ca dharmah. paro loke? kaś ca dharmah. sadāAphalah.?
kim
. niyamya na śocanti? kaiś ca sam. dhir na jı̄ryate?»

«Ānr.śam
. syam
. paro dharmas. trayı̄Adharmah. sadāAphalah..
mano yamya na śocanti. sam . dhih. sadbhir na jı̄ryate.»
Yaks. a uvāca:
«Kim. nu hitvā priyo bhavati? kim . nu hitvā na śocati?
kim
. nu hitv” ârthavān bhavati? kim. nu hitvā sukhı̄ bhavet?»
306
“A son is the self of a man. A wife is the friend made by
fate. The rain cloud supports his life. Charity is his final
resort.”
The yaksha said:
“What is the greatest of riches? What is the greatest of
possessions? What is the greatest of profitable things? What
is the greatest of agreeable things?”
“Skill is the greatest of riches. Learning is the greatest
of possessions. Being healthy is the greatest of profitable
things. Contentment is the greatest of agreeable things.”
The yaksha said:
“What is the highest Law in the world? What Law always 75
bears fruit? What doesn’t cause them grief when controlled?
The bond with whom cannot decay?”
“Absence of cruelty is the highest Law in the world. The
Vedic law always bears fruit. The mind doesn’t cause them
grief when controlled. The bond with the good cannot
decay.”
The yaksha said:
“One becomes friendly through renouncing what? One
does not grieve through renouncing what? One becomes
wealthy through renouncing what? One may become happy
through renouncing what?”
307
«Mānam. hitvā priyo bhavati. krodham . hitvā na śocati.
kāmam
. hitv” ârthavān bhavati. lobham. hitvā sukhı̄ bhavet.»
Yaks. a uvāca:
KimAartham. brāhman.e dānam . ? kimAartham. nat.aAnartake?
kimAartham
. c’ âiva bhr tyes
. . u? kim Aartham
. c’ âiva rājasu?

80 Dharm’Aârtham . brāhman . e dānam
.,
yaśoA’rtham. nat.aAnartake.
bhr.tyes.u bharan.’Aârtham . vai.
bhay’Aârtham . c’ âiva rājasu.
Yaks. a uvāca:
«Kena svid āvr.to lokah.? kena svin na prakāśate?
kena tyajati mitrān.i? kena svargam . na gacchati?»

«Ajñānen’ āvr.to lokas tamasā na prakāśate.
lobhāt tyajati mitrān.i. saṅgāt svargam
. na gacchati.»
Yaks. a uvāca:
«Mr.tah. katham . syāt purus.ah.?
katham
. . .ram
rāst . mr.tam . bhavet?
śrāddham. mr.tam . katham . ca syāt?
katham
. yajño mr . to bhavet?»
308
“By renouncing pride one becomes friendly. By renounc-
ing anger one does not grieve. By renouncing desire one be-
comes wealthy. By renouncing greed one becomes happy.”
The yaksha said:
What is the purpose of giving to brahmins? To dancers
and actors? To servants? And to kings?
One gives to brahmins for religious merit; to dancers and 80
actors for fame; to servants to support them; to kings out
of fear.
The yaksha said:

“Because of what is the world hidden? Because of what
does it not become visible? Because of what are friends
abandoned? Because of what does one not go to heaven?”
“Because of ignorance the world is hidden. Because of
the constituent of darkness it does not appear. Because of
greed friends are abandoned. Because of wordly attachment
one does not go to heaven.”
The yaksha said:

“How can a man be dead? How can a kingdom be dead?
How can a ritual for the dead be dead? How can a sacrifice
be dead?”
309
«Mr.to daridrah. purus.o. mr.tam . rās.t.ram arājakam.
mr.tam aśrotriyam
. śrāddham. . mr.to yajñas tv adaks.in.ah..»
Yaks. a uvāca:
85 «Kā dik? kim udakam . proktam .?
kim annam . ? kim
. ca vai vis.am?
śrāddhasya kālam ākhyāhi,
tatah. piba harasva ca.»

«Santo dig. jalam ākāśam
. . gaur annam. . prārthanā vis.am.
śrāddhasya brāhman.ah. kālah.. katham . vā yaks.a manyase?»
Yaks. a uvāca:
«Tapah. kim . Alaks.an.am
. proktam . ? ko damaś ca prakı̄rtitah.?
ks.amā ca kā parā proktā? kā ca hrı̄h. parikı̄rtitā?»

«Tapah. svadharmaAvartitvam . . manaso damanam . damah..
ks.amā dvandvaAsahis.n.utvam
. . hrı̄r akārya A nivartanam.»
Yaks. a uvāca:
«Kim . jñānam. procyate rājan? kah. śamaś ca prakı̄rtitah.?
dayā ca kā parā proktā? kim
. c’ ārjavam* udāhr.tam?»
310
“A poor man is dead. A kingdom without a king is dead.
A ritual for the dead without a learned brahmin is dead.
And a sacrifice without a fee for the priests is dead.”
The yaksha said:
“What is the right direction? What is called water? What 85
food, and what poison? Tell me the time for the ritual for
the dead. Then you can drink and carry.”
“The good are the right direction. Space is water, the cow
is food, begging is poison. A brahmin is the time for the
ritual for the dead.* Or what do you think, yaksha?”
The yaksha said:

“What is said to be the distinguishing characteristic of
asceticism? What is called self-restraint? What is known as
the highest forbearance? And what is called shame?”
“Living according to your inherent duty is asceticism.
Subduing the mind is self-restraint. Forbearance is the abil-
ity to support opposites. Shame is giving up improperly.”
The yaksha said:

“What is said to be knowledge, king? What is called
peace? What is said to be the highest compassion? What is
called rectitude?”
311
90 «Jñānam. tattv’AârthaAsambodhah.. śamaś cittaApraśāntatā.
dayā sarvaAsukh’Aâis.itvam. ārjavam . samaAcittatā.»
Yaks. a uvāca:
«Kah. śatrur durjayah.? pum . sām
. kaś ca vyādhir anantakah.?
kı̄dr.śaś ca smr.tah. sādhur? asādhuh. kı̄dr.śah. smr.tah.?»
«Krodhah. sudurjayah. śatrur. lobho vyādhir anantakah..
sarvaAbhūtaAhitah. sādhur. asādhur nirdayah. smr.tah..»
Yaks. a uvāca:
«Ko moho procyate rājan? kaś ca mānah. prakı̄rtitah.?
kim ālasyam
. ca vijñeyam
. ? kaś ca śokah. prakı̄rtitah.?»
«Moho hi dharmaAmūd.hatvam ..
mānas tv ātm’Aâbhimānitā.
dharmaAnis.kriyat” ālasyam..
śokas tv ajñānam ucyate.»
Yaks. a uvāca:
95 «Kim . sthairyam r
..s ibhih
. proktam .?
kim . ca dhairyam udāhr
. tam?
snānam . ca kim. param . proktam .?
dānam . ca kim ih’ ôcyate?»
«SvaAdharme sthiratā sthairyam. dhairyam indriyaA.nigrahah.
. manoAmalaAtyāgo. dānam
snānam . vai bhūtaAraks.an.am.»
312
“Knowledge is understanding of the nature of reality. 90
Peace is a composed mind. Compassion is wishing well in
all directions. Rectitude is a balanced mind.”
The yaksha said:
“What enemy is invincible? And what is an unending
disease for man? What kind of person is recalled as honest?
What kind as dishonest?”
“Anger is a most invincible enemy, greed is an unending
disease. An honest person is recalled as one well disposed
toward all beings, a dishonest person as cruel.”
The yaksha said:
“What is called delusion, king? And what is called pride?
What is known as idleness? And what is called grief?”
“Delusion is confusion concerning the Law. Pride is self-
conceitedness; idleness neglect of duties. Grief is called ig-
norance.”
The yaksha said:
“What do the seers call stability? What is fortitude called? 95
What is the unsurpassed bath? What is liberality?”
“Stability is sticking to one’s inherent duty, fortitude is
controlling the senses, the unsurpassed bath is washing away
the mind’s impurities, and liberality is protecting creatures.”
313
Yaks. a uvāca:
«Kah. pan.d.itah. pumāñ jñeyo? nāstikah. kaś ca ucyate?
ko mūrkhah.? kaś ca kāmah. syāt? ko matsara iti smr.tah.?»

«DharmaAjñah. pan.d.ito jñeyo. nāstiko mūrkha ucyate.
. sāraAhetuś ca. hr.tAtāpo matsarah. smr.tah..»
kāmah. sam
Yaks. a uvāca:
«Ko ’haṅkāra iti proktah.. kaś ca dambhah. prakı̄rtitah.?
kim
. tad daivam. param . proktam . . kim
. tat paiśunyam ucyate?»

100 «Mah”Aâjñānam ahaṅkāro.
dambho dharmo dhvaj’Aôcchrayah..
daivam. dānaAphalam. proktam ..
paiśunyam . para Adūsan
. . am.»
Yaks. a uvāca:
«Dharmaś c’ ârthaś ca kāmaś ca parasAparaAvirodhinah..
es.ām nityaAviruddhānām . katham ekatra saṅgamah.?»

«Yadā dharmaś ca bhāryā ca parasAparaAvaś’Aânugau
tadā dharm’AârthaAkāmānām
. trayān.ām api saṅgamah..»
Yaks. a uvāca:
«Aks.ayo narakah. kena prāpyate Bharata’Ars.abha?
etam. me pr.cchatah. praśnam
. tac chı̄ghram
. vaktum arhasi!»
314
The yaksha said:
“What man should be thought learned? Who is called
an atheist? Who is called stupid? What causes desire? What
is envy?”
“One who knows the Law is thought learned. A stupid
person* is called an atheist, an atheist is called stupid. Desire
is caused by the cycle of rebirth, and heart’s anguish is envy.”
The yaksha said:
“What is called egoism? What is called hypocrisy? What
is the best thing to come from the gods? What is calumny?”
“Great ignorance is egoism. Hypocrisy is the raising of a 100
religious banner. The fruit of giving is said to come from
the gods. Calumny is disparaging others.”
The yaksha said:
“Law, profit and desire are opposed to one another. How
can these perpetual opposites come together in the same
place?”
“When Law and a wife are submissive to each other, then
the triad of Law, profit and desire come together.”
The yaksha said:
“Bull of the Bharatas, who goes to imperishable hell?
Answer my question swiftly!”
315
«Brāhman.am
. svayam āhūya yācamānam akiñcanam
paścān ‹n’ âst’ ı̂ti› yo brūyāt so ’ks.ayam
. narakam
. vrajet.
105 Vedes.u dharmaAśāstres.u mithyā yo vai dviAjātis.u
deves.u pitr.Adharmes.u so ’ks.ayam
. narakam . vrajet.
Vidyamāne dhane lobhād dānaAbhogaAvivarjitah.
paścān ‹n’ âst’ ı̂ti› yo brūyāt so ’ks.ayam
. narakam
. vrajet.»
Yaks. a uvāca:
«Rājan kulena vr.ttena svādhyāyena śrutena vā
brāhman.yam
. kena bhavati? prabrūhy etat suniścitam!»

«Śr.n.u yaks.a! kulam
. tāta na svādhyāyo na ca śrutam
kāran.am. hi dviAjatve ca; vr.ttam eva, na sam
. śayah..
Vr.ttam. yatnena sam . raks.yam. brāhman.ena viśes.atah..
aks.ı̄n.aAvr.tto na ks.ı̄n.o vr.ttatas tu hato hatah..
110 Pat.hakāh. pāt.hakāś c’ âiva ye c’ ânye śāstraAcintakāh.
sarve vyasanino mūrkhā; yah. kriyāvān sa pan.d.itah..
CaturAvedo ’pi durAvr.ttah. sa śūdrād atiricyate.
yo ’gnihotraAparo dāntah. sa brāhman.a iti smr.tah..»
316
“He who voluntarily summons a destitute brahmin ask-
ing for a gift, and then tells him there is nothing for him, is
cast into an imperishable hell. He who acts improperly with 105
regard to the Vedas, the Law Manuals, the twice-born, gods
and the rites due to the fathers is cast into an imperishable
hell. He who has wealth but, because of his greed, doesn’t
give or enjoy it, and then denies that he has anything, is cast
into an imperishable hell.”
The yaksha said:

“By what, king, does one become a brahmin—birth, be-
havior, study or learning? Say for certain!”
“Listen, dear yaksha, neither birth, study nor learning
make one a brahmin. It’s behavior alone, without a doubt!
A brahmin, especially, should take pains to guard his be-
haviour. The man whose conduct does not fail is not cor-
rupted, but one can be undone again and again in line with
one’s behavior. Teachers and taught, and others who study 110
the texts, all work hard at being stupid; it’s the man who
performs religious rites who is a learned authority. Even a
man who knows the four Vedas is inferior to a servant* if his
behavior is bad. It is the restrained man, who concentrates
on the offering into the fire, who is designated a brahmin.”
317
Yaks. a uvāca:
«PriyaAvacanaAvādı̄ kim . labhate?
vimr.śitaAkāryaAkarah. kim . labhate?
bahuAmitraAkarah. kim . labhate?
dharme ratah. kim . labhate? kathaya!»

«PriyaAvacanaAvādı̄ priyo bhavati.
vimr.śitaAkāryaAkaro ’dhikam . jayati.
bahuAmitraAkarah. sukham . vasate.
yaś ca dharmaAratah. sa gatim . labhate.»
Yaks. a uvāca:
«Ko modate? kim āścaryam . ? kah. panthāh.? kā ca vārttikā?
vada me caturah. praśnān, mr.tā jı̄vantu bāndhavāh..»

115 «Pañcame ’hani s.as.t.e vā śākam . pacati sve gr.he
anAr.n.ı̄ c’ âpravāsı̄ ca sa vāriAcara modate.
Ahany ahani bhūtāni gacchant’ ı̂ha Yam’Aālayam
śes.āh. sthāvaram icchanti. kim āścaryam atah. param?
Tarko ’pratis.t.hah., śrutayo vibhinnā,
n’ âika r.s.ir yasya matam . pramān.am,
dharmasya tattvam . nihitam . guhāyām..
mahāAjano yena gatah. sa panthāh..
Asmin mahāAmohaAmaye kat.āhe
318
The yaksha said:
What does the utterer of pleasant words attain?
What is to be gained by the man who performs his
actions after consideration?
What does the man who has made many friends
obtain?
What does the man devoted to the Law attain? Speak!
The utterer of pleasant words becomes popular;
The man who performs his actions after consideration
acquires an abundance;
The man who has made many friends lives happily;
And the man devoted to the Law attains a good rebirth.
The yaksha said:
“Who is happy? What is quite extraordinary? What is
the path? And what is the news? Answer my four questions,
and your dead brothers shall live.”
“The man who, O water-goer, on the fifth or sixth day, 115
cooks vegetables in his own home, who has no debts and is
not in exile, is truly happy. Day after day creatures here go to
Yama’s realm; the rest go on wanting something permanent.
What could be more extraordinary than that?
Reasoning has no foundation,
The revealed texts contradict one another,
There is not one sage whose opinion is authoritative,
The truth concerning the Law is hidden in a cave.
The way the great have gone—that is the path.
In this boiler made from delusion,
319
sūry’Aâgninā rātriAdiv’Aêndhanena
māsa’ArtuAdarvı̄Aparighat.t.anena
bhūtāni kālah. pacat’ ı̂ti vārttā.»
Yaks. a uvāca:
«Vyākhyātā me tvayā praśnā yathā tathyam
. param . Atapa.
. tv idānı̄m vyākhyāhi yaś ca sarvaAdhanı̄ narah..»
purus.am

120 «Divam spr
. . śati bhūmim. ca śabdah. pun.yena karman.ā.
yāvat sa śabdo bhavati tāvat purus.a ucyate.
Tulye priy’Aâpriye yasya sukhaAduh.khe tath’ âiva ca
atı̄t’Aânāgate c’ ôbhe sa vai sarvaAdhanı̄ narah..»
Yaks. a uvāca:
«Vyākhyātah. purus.o rājan yaś ca sarvaAdhanı̄ narah.
tasmāt tvam ekam . bhrātr̄.n.ām
. yam icchasi sa jı̄vatu.»

«Śyāmo ya es.a rakt’Aâks.o br.hacAchāla iv’ ôtthitah.
vyūd.h’Aôrasko mahāAbāhur Nakulo yaks.a jı̄vatu.»
Yaks. a uvāca:
«Priyas te Bhı̄maseno ’yam, Arjuno vah. parāyan.am.
sa kasmān Nakulo rājan sāpatnam . jı̄vam icchasi?
125 Yasya nāgaAsahasren.a daśaAsam. khyena vai balam
tulyam tam
. . Bhı̄mam utsr. Nakulam
jya . jı̄vam icchasi?
320
With the sun as its fire,
and days and nights as its kindling,
With the months and seasons as its stirring ladle,
Time cooks beings—that is the news.”
The yaksha said:
“You have answered my questions correctly, incinerator of
the foe. Tell me now, who is a man, and what man possesses
all riches?”
“The report of a good action touches heaven and earth: 120
as long as that report lasts one is called a man. The man
for whom pleasure and pain are the same, and happiness
and misery, and both the past and the future, possesses
all riches.”
The yaksha said:
“King, you have told me who is a man, and what man
possesses all riches. So one of your brothers will live—
you choose.”
“The dark one with red eyes, shot up like a great shala
tree, broad-chested and mighty-armed—Nákula. Let him
live, yaksha.”
The yaksha said:
“Bhima·sena is dear to you, this Árjuna is the support of
you all; why, king, do you want Nákula, a half brother, to
live? Giving up Bhima, whose strength is equal to a herd 125
of ten thousand elephants, you want Nákula to live? People
say that he, Bhima·sena, is dear to you. Then what kind of
321
Tath’ âinam. manujāh. prāhur Bhı̄masenam . priyam
. tava
atha ken’ ânubhāvena sāpatnam . jı̄vam icchasi?
Yasya bāhuAbalam. sarve Pān.d.avāh. samupāsate
Arjunam . tam apāhāya Nakulam . jı̄vam icchasi?»
«Dharma eva hato hanti, dharmo raks.ati raks.itah..
tasmād dharme na tyajāmi, mā no dharmo hato ’vadhı̄t.
Ānr.śam. syam. paro dharmah. param’Aârthāc ca me matam.
ānr.śam
. syam. cikı̄rs.āmi: Nakulo yaks.a jı̄vatu.
130 DharmaAśı̄lah. sadā rājā iti mām . mānavā viduh..
svaAdharmān na calis.yāmi; Nakulo yaks.a jı̄vatu.
Kuntı̄ c’ âiva tu Mādrı̄ ca dve bhārye tu pitur mama
ubhe saputre syātām . vai iti me dhı̄yate matih..
Yathā Kuntı̄ tathā Mādrı̄, viśes.o n’ âsti me tayoh.
mātr.bhyām . samam icchāmi: Nakulo yaks.a jı̄vatu.»
Yaks. a uvāca:
«Tasya te ’rthāc ca kāmāc ca ānr.śam
. syam
. param. matam
tasmāt te bhrātarah. sarve jı̄vantu Bharata’Ars.abha.»

314.1 Tatas te yaks.aAvacanād udatis.t.hanta Pān.d.avāh.
ks.utApipāse ca sarves.ām
. ks.an.ena vyagacchatām.
«Sarasy ekena pādena tis.t.hantam aparājitam
pr.cchāmi ko bhavān devo? na me yaks.o mato bhavān.
Vasūnām. vā bhavān eko Rudrān.ām atha vā bhavān
atha vā Marutām . śres.t.ho vajrı̄ vā tridaś’Aēśvarah.?
322
feeling is it that makes you want your half brother alive?
Abandoning Árjuna, on the strength of whose arms all the
Pándavas depend, you want Nákula to live?”
“The Law hurt, the Law hurts: protected, it protects.
Therefore, that the Law may not abandon us, I don’t aban-
don the Law. Compassion I consider the highest Law, supe-
rior even to the highest goal. My wish is to practice compas-
sion: yaksha, let Nákula live! People know this of me: that 130
the king is ever the Law personified. I shall not stray from
my inherent duty: yaksha, let Nákula live! Kuntı́ and Madri
were my father’s two wives: my wish is that they should
both have sons. As is Kuntı́, so is Madri: for me there is
no difference between them. I want the same for both my
mothers: yaksha, let Nákula live!”
The yaksha said:
“Since you regard compassion as superior to profit or
pleasure, all your brothers shall live, bull of a Bharata.”
Then, because of the yaksha’s words, the Pándavas stood 314.1
up, and the hunger and thirst of them all disappeared in an
instant.
“What god are you, I ask, standing on one leg in a pool,
unconquerable? I can’t think you’re a yaksha. Are you one of
the Vasus or Rudras, or the best of the Maruts, or the lord
of the gods, the thunderbolt-wielder*? My brothers here
are the conquerors of hundreds and thousands—I don’t see
323
Mama hi bhrātara ime sahasraAśataAyodhinah.
tam. yodham . na prapaśyāmi yena sarve nipātitāh..
5 Sukham . pratiprabuddhānām indriyān.y upalaks.aye.
sa bhavān suhr.do ’smākam atha vā nah. pitā bhavān?»
Yaks. a uvāca:
«Aham . te janakas tāta Dharmo mr.duAparākrama
tvām . didr.ks.ur anuprāpto; viddhi mām . Bharata’Ars.abha.
Yaśah. satyam . damah . śaucam ārjavam . hrı̄r acāpalam
dānam . tapo brahmacaryam ity etās tanavo mama.
Ahim . sā samatā śāntis tapah . śaucam amatsarah .
dvārān.y etāni me viddhi, priyo hy asi sadā mama.
Dis.t.yā pañcasu rakto ’si, dis.t.yā te s.at.Apadı̄ jitā,
dve pūrve madhyame dve ca dve c’ ânte sām . parāyike.
10 Dharmo ’ham iti bhadram . te! jijñāsus tvām ih’ âgatah..
ānr.śam . syena tus
..t o ’smi varam . dāsyāmi te ’nagha.
Varam . vr.n.ı̄s.va rāj’Aêndra dātā hy asmi tav’ ânagha
ye hi me purus.ā bhaktā na tes.ām asti durgatih..»

«Aran.ı̄Asahitam
. yasya mr.go hy ādāya gacchati
tasy’ âgnayo na lupyeran, prathamo ’stu varo mama.»
Dharma uvāca:
«Aran.ı̄Asahitam
. tasya brāhman.asya hr.tam . mayā
mr.gaAves.en.a Kaunteya jijñās”Aârtham
. tava prabho.»

«Dadān’ ı̂ty» eva bhagavān uttaram . pratyapadyata.
«anyam
. varaya, bhadram . te! varam. tvam amar’Aôpama.»
324
that warrior who can slay them all. I can see that their senses 5
have been sweetly awakened—are you, lord, our friend? Or
are you our father?”
The yaksha said:
“My son, so mild in your power, I am your father, the
Law. Know that I have come because I wanted to see you,
bull of the Bharatas. Fame, truth, self-control, purity, hon-
esty, modesty, steadiness, liberality, asceticism, chastity—
these are my bodies. Nonviolence, equanimity, peace, as-
ceticism, purity, lack of envy —know that these are my
doors. You are ever dear to me. It is fortunate that you are
devoted to the five,* it is fortunate that you have conquered
the six states —two early, two between, two at the end, lead-
ing to the next world. Honor be yours. I am the Law, come 10
here to examine you. I am pleased by your compassion: I
shall give you a gift, blameless man. Lord of kings, blameless
man, choose a gift, for I shall give it. Nothing bad happens
after death to those men who are devoted to me.”
“May the fire ritual of the brahmin whose fire sticks the
deer carried away not be disrupted. Let that be my first gift.”
The Law said:
“Lord Kauntéya, in the guise of a deer I took the brah-
min’s fire sticks in order to test you.”
“I give it!” said the lord in reply. “Honor to you! Choose
another gift, man like an immortal.”
325
15 Vars.ān.i dvādaś’ āran.ye trayodaśam upasthitam.
tatra no n’ âbhijānı̄yur vasato manujāh. kva cit.

«Dadān’ ı̂ty» eva bhagavān uttaram . pratyapadyata.
bhūyaś c’ âśvāsayām āsa Kaunteyam . satyaAvikramam:
«Yady api svena rūpen.a caris.yatha mahı̄m imām
na vo vijñāsyate kaś cit tris.u lokes.u Bhārata.
Vars.am . trayodaśam . idam . matAprasādāt Kur’Aûdvahāh.
Virāt.aAnagare gūd.hā avijñātāś caris.yatha.
Yad vah. sam . kalpitam . rūpam . manasā yasya yādr.śam
tādr.śam. tādr.śam
. sarve chandato dhārayis.yatha.
20 Aran.ı̄Asahitam . c’ êdam. brāhman.āya prayacchata
jijñās”Aârtham . mayā hy etad āhr.tam . mr.gaArūpin.ā.
Pravr.n.ı̄s.v’ âparam . saumya varam, is
. t.am. dadāni te.
na tr.pyāmi naraAśres.t.ha prayacchan vai varām . s; tayā
Tr.tı̄yam . gr.hyatām . putra varam apratimam . mahat.
tvam . hi matAprabhavo rājan Viduraś ca mam’ âm . śajah..»
«DevaAdevo mayā dr.s.t.o bhavān sāks.āt sanātanah.
yam. dadāsi varam. tus.t.as tam
. grahı̄s.yāmy aham . pitah..
Jayeyam . lobhaAmohau ca krodham . c’ âham . sadā vibho
dāne tapasi satye ca mano me satatam . bhavet.»
Dharma uvāca:
25 «Upapanno gun.aih. etaih. svabhāven’ âsi Pān.d.ava
bhavān dharmah. punaś c’ âiva yath”Aôktam
. te bhavis.yati.»
326
We have been twelve years in the forest, and the thirteenth 15
is starting. Wherever we dwell, may men fail to recognize
us there.
“I give it!” said the lord in reply. And again he reassured
Kauntéya, whose prowess was truth. “Even if you wander
this earth in your own shape, Bhárata, no one in the three
worlds will recognize you. By my grace, offspring of the
Kurus, you shall spend this thirteenth year in Viráta’s city,
hidden and unrecognized. Whatever appearance each of
you proposes, that you shall all assume, according to your
desire. And return these fire sticks to the brahmin, for, in 20
order to examine you, they were borne away by me in the
form of a deer. Choose another gift, excellent man—I shall
give you what you desire. I am not yet satisfied, best of men,
with giving gifts to you. Take a third, immeasurably great
gift, my son. For you, king, were born of me, and Vı́dura
of a portion of me.”
“Eternal lord, god of gods, I have seen you with my own
eyes. I am satisfied to take whatever gift you give me, father.
Lord, may I conquer greed, delusion and anger forever. May
my mind be always on liberality, asceticism and truth.”
The Law said:
“You are endowed with these qualities by your own na- 25
ture, Pándava. You are the Law lord—what you asked for
you shall have.”
327
Ity uktv” ântardadhe dharmo bhagavāl̃ lokaAbhāvanah.
sametāh. Pān.d.avāś c’ âiva sukhaAsuptā manasvinah..
Upetya c’ āśramam . vı̄rāh. sarva eva gataAklamāh.
āran.eyam . dadus tasmai brāhman.āya tapasvine.
Idam . samutthānaAsamāgatam . mahat
pituś ca putrasya ca kı̄rtiAvardhanam
pat.han narah. syād vijit’Aêndriyo vaśı̄
saAputraApautrah. śataAvars.aAbhāg bhavet.
Na c’ âpy adharme na suhr.dAvibhedane
paraAsvaAhāre paraAdāraAmarśane
kadaryaAbhāve na ramen manah. sadā
. sadAākhyānam idam
nr.n.ām . vijānatām.

315.1 Dharmen.a te ’bhyanujñātāh. Pān.d.avāh. satyaAvikramāh.
ajñātaAvāsam. vatsyantaś channā vars.am . trayodaśam
Upopavis.t.ā vidvām . sah. sahitāh. sam. śitaAvratāh.
ye tadAbhaktā vasanti sma vanaAvāse tapasvinah..
Tān abruvan mah”Aātmānah. sthitāh. prāñjalayas tadā
abhyanujñāpayis.yantas tam . nivāsam . dhr.taAvratāh.:
«Viditam . bhavatām . sarvam . Dhārtarās . t.rair yathā vayam
chadmanā hr.taArājyāś c’ ânyāś ca bahuśah. kr.tāh..
5 Us.itāś ca vane kr.cche vayam . dvādaśa vatsarān
ajñātaAvāsaAsamayam . . . vars.am
śes am . trayodaśam.
328
Having said this, the Law, the blessed lord who promotes
the welfare of the worlds, disappeared, and the high-minded
Pándavas slept together peacefully. Refreshed, the heroes all
returned to the hermitage, and gave the fire sticks to that
ascetic brahmin.
The man whose senses are controlled,
Who is master of himself,
Who tells this fame-enhancing story of the recovery,
and the reunion of father and son,
Shall live for a hundred years with his sons and
grandsons.
And men who know this true story
Shall never take delight in unlawfulness,
Splitting up friends, taking another’s property,
Adultery or miserliness.
Dismissed by the Law, the Pándavas, whose prowess was 315.1
truth, preparing to spend their thirteenth year disguised and
unrecognized, seated themselves close to the wise ascetics,
whose vows were strict, and who, through devotion, had
been living in the forest with them.
Then, sitting with folded hands, the great-spirited men
spoke to them, wanting them to assent to the end of the
way of life to which they had been vowed:
“How the Dharta·rashtras deprived us of our kingdom
through deceit, and did many other things, is all known to
you. We have lived a difficult life in the forest for twelve 5
years: the thirteenth year, which we have to spend unrec-
329
Tad vatsyāmo vayam . channās, tad anujñātum arhatha.
Suyodhanaś ca dus.t.’Aātmā Karn.aś ca sahaASaubalah.
Jānanto vis.amam . kuryur asmāsv atyantaAvairin.ah.
yukt’Aācārāś ca yuktāś ca paurasya svaAjanasya ca.
Api nas tad bhaved bhūyo yad vayam . brāhman.aih. saha
samastāh. sves.u rās.t.res.u svaArājyaAsthā bhavemahi?»

Ity uktvā duh.khaAśok’Aārtah. śucir dharmaAsutas tadā
sam. mūrchito ’bhavad rājā s’AâśruAkan.t.ho Yudhis.t.hirah..
10 Tam ath’ āśvāsayan sarve brāhman.ā bhrātr.bhih. saha.
atha Dhaumyo ’bravı̄d vākyam . mah”Aârtham . nr.patim. tadā:
«Rājan vidvān bhavān dāntah. satyaAsam . dho jit’Aêndriyah..
n’ âivam. A vidhāh. pramuhyanti narāh
. kasyām. cid āpadi.
Devair apy āpadah. prāptāś channaiś ca bahuśas tathā
tatra tatra sapatnānām . nigrah’Aârtham . mah”Aātmabhih..
Indren.a Nis.adhān prāpya giriAprasth’Aāśrame tadā
channen’ ôs.ya kr.tam . karma dvis.atām . ca vinigrahe.
Vis.n.un” âśvaAśirah. prāpya tath” Adityām . nivatsyatā
garbhe vadh’Aârtham . daityānām ajñāten’ ôs.itam. ciram.
15 Prāpya vāmanaArūpen.a pracchannam . BrahmaArūpin.ā
Baler yathā hr.tam . rājyam. vikramais tac ca te śrutam.
Hut’Aâśanena yac c’ āpah. praviśya channam āsatā
vibudhānām . kr.tam . karma tac ca sarvam . śrutam . tvayā.
Pracchannam . c’ âpi dharmaAjña Harin.” âriAvinigrahe
vajram . praviśya Śakrasya yat kr.tam . tac ca te śrutam.
Aurven.a vasatā channam ūrau Brahma’Ars.in.ā tadā
330
ognized, remains. Give us permission to live hidden in that
way. Should evil-spirited Suyódhana, and Karna, together
with Sáubala, discover us, they will make very bad trouble
for our relatives and townsfolk; they are committed and
dedicated to that kind of action. Can it be that, once again,
we shall be established in our sovereignty, united, alongside
brahmins, in our kingdoms?”
Saying this, his voice full of tears, pure King Yudhi·sh-
thira, the Law’s son, overcome by sorrow and grief, passed
out. All the brahmins, and his brothers, revived him. Then 10
Dhaumya made a speech of great moment to the king:
“You are wise, king, mild—a promise-keeper who has
controlled his senses. Such men are not discomfited, what-
ever the emergency. In an emergency, even the great-spirited
gods have often hidden themselves in various places so as to
overcome their rivals. After going to the Nı́shadhas, Indra
lived in hiding in a refuge on a table-top mountain and
did the job of subduing his enemies. Before lying in Ádi-
ti’s womb, Vishnu, wearing a horse’s head, lived for a long
time unrecognized in order to kill the daityas. You have 15
heard how he whose form is Brahman* hid in the shape of a
dwarf, and with his strides took the kingdom from Bali. You
have heard everything that Fire did for the gods, once he
had entered the waters and hidden himself. And you have
heard, Law-knower, what Hari did to subdue his enemies,
having entered Shakra’s thunderbolt and hidden himself
there. You have heard, sinless son, what the brahmin seer
Aurva did for the gods, lying hidden in his mother’s* thigh.
331
yat kr.tam . tāta deves.u karma tat te ’nagha śrutam ..
Evam . Vivasvatā tāta channen’ ôttamaAtejasā
nirdagdhāh. śatravāh. sarve vasatā bhuvi sarvaśah..
20 Vis.n.unā vasatā c” âpi gr.he Daśarathasya vai
daśaAgrı̄vo hataś channam . sam . yuge bhı̄maAkarman.ā.
Evam ete mah”Aātmānah. pracchannās tatra tatra ha
ajayañ śātravān yuddhe; tathā tvam api jes.yasi.»
Tathā Dhaumyena dharmaAjño vākyaih. sam . paritos.itah.
śāstraAbuddhyā svaAbuddhyā ca na cacāla Yudhis.t.hirah..
Ath’ âbravı̄n mahāAbāhur Bhı̄maseno mahāAbalah.
rājānam . balinām . śres.t.ho girā sam . parihars.ayan:
«Aveks.ayā mahāArāja tava Gān.d.ı̄vaAdhanvanā
dharm’Aânugatayā buddhyā na kim . cit sāhasam. kr.tam.
25 Sahadevo mayā nityam . Nakulaś ca nivāritau
śaktau vidhvam . sane tes . ām. śatrūn.ām . bhı̄maAvikramau.
Na vayam . tat prahāsyāmo yasmin yoks.yati* no bhavān.
bhavān vidhattām . tat sarvam . ; ks.ipram . jes.yāmahe ripūn.»
Ity ukte Bhı̄masenena brāhman.āh. param’Aāśis.ā
uktvā c’ āpr.cchya Bharatān yathā svān svān yayur gr.hān.
Sarve vedaAvido mukhyā yatayo munayas tathā
asedus te yathāAnyāyam . punar darśanaAkāṅks.in.ah.
Saha Dhaumyena vidvām . sas tathā pañca ca Pān.d.avāh.
utthāya prayayur vı̄rāh. Kr.s.n.ām ādāya dhanvinah..
30 KrośaAmātram upagamya tasmād deśān nimittatah.
śvoAbhūte manujaAvyāghrāś channaAvās’Aârtham udyatāh.
Pr.thakAśāstraAvidah. sarve sarve mantraAviśāradāh.
sam . dhiAvigrahaAkālaAjñā mantrāya samupāviśan.
332
So too Vivásvat, my boy, whose luster is supreme, who lived
hidden on earth, and entirely incinerated all his enemies.
Living disguised in Dasha·ratha’s house,* Vishnu, whose 20
deeds are terrible, killed the ten-headed one in combat. So
these great souls, hiding in various places, defeated their
enemies in battle. In that way, you too shall be victorious.”
Thus the Law-knower was comforted by Dhaumya’s
words; because of his inherent knowledge, and because he
knew the texts, Yudhi·shthira did not falter. Then the fore-
most of the strong, supremely strong, great-armed Bhima·
sena spoke encouraging words to the king:
“Out of respect for you, great king, the Gandı́va bowman,
with an intelligence in line with the Law, has not done
anything violent. Saha·deva and Nákula, whose prowess is 25
terrible, and who have the power to crush their enemies, are
constantly restrained by me. We shall not give up what you
employ us to do. You direct everything—we shall quickly
conquer our enemies.”
So spoke Bhima·sena. Then the brahmins, having pro-
nounced the greatest blessings, took leave of the Bharatas,
and went each to his own home. Then all the preeminent,
Veda-knowing ascetics and hermits departed, in the hope
that they would see them again. Along with Dhaumya, the
five wise Pándavas rose up, and, taking Krishná, the archer
heroes set out.
Having gone, for a reason, only within shouting distance 30
of that place, on the next day those tigerish men, ready for
their life in disguise, all familiar with different techniques,
all experienced in conference, knowing the time for peace
and the time for war, sat down together in council.
333
Notes
mahābhārata –the forest
Bold references are to the English text; bold italic references are to the
Sanskrit text. An asterisk (*) in the body of the text marks the word or
passage being annotated.
273.1 The special accenting of Krishná on the final syllable is in

order to properly differentiate her name, Kr..sn.ā (with a San-
skrit feminine ending), from that of the well-known, male,
Krishna, Kr..sn.a. Krishná’s abduction: i.e. the abduction of
Dráupadi, the Pándavas’ wife.
273.6 Kinjawadekar’s bhagavān emended to balavān.
273.12 Kinjawadekar’s iyam emended to ayam.
275.40 Because he made the worlds cry out: a play on rāvayām,
“causing to cry out,” so deriving an etymology of Rávana’s
name from the verbal root ru, “to cry out.”
276.6 The grandfather: Brahma.
277.26 Rághava: Rama.
277.39 His sandals: i.e., Rama’s sandals, demonstrating the latter’s
superiority.
277.55 Trident-bearer: Shiva.
278.13 Kákutstha: Rama.
278.14 Performed the water offering for himself: in anticipation of
his death.
278.17 The princess of Vidéha: Sita.
278.19 Rudra after the stellar deer: in a well-known myth, Rudra
(Shiva) disrupts the gods’ sacrifice, which then flees to the sky
in the form of a deer.
278.38 The delight of Raghu: Rama.
278.40 Kinjawadekar’s smaret emended to smare.
279.11 He: i.e., Rávana.
279.16 Kinjawadekar’s Vaidehı̄m iti emended to Vaidehı̄ neti.
336
notes
279.38 His right arm: i.e., the demon’s.
280.38 Kinjawadekar’s tārāpatisamaujasam emended to tārāpatim
iva cyutam.
280.41 Nándana: Indra’s celestial pleasure garden.
280.42 Ashóka: a type of tree.
280.53 Kinjawadekar’s ādr.tāh. emended to āditah..
281.5 Kinjawadekar’s na emended to sa.
281.21 Kinjawadekar’s opayikı̄ emended to aupayikı̄.
281.27 Mákara-bannered god: the Mákara is a mythical crocodile-
like animal; one is represented on the banner of Kama, the
god of love.
282.27 The son of the Wind: Hanúmat.
282.30 The princess of Mı́thila: Sita.
282.39 Yójanas: according to some calculations, a yójana is a distance
of about nine miles.
282.47 Son of Vı́nata: Gáruda.
282.59 My father: the Wind.
282.70 The arrow thrown at the crow on Chitra·kuta peak: an inci-
dent in which Rama had saved Sita from a pestering crow.
283.5 Kinjawadekar’s śatasasrān.i (misprint?) emended to śatasa-
hasrān.i.
283.32 Kusha grass: sacred grass used in Vedic ritual.
283.38 Váruna’s resort: the sea.
284.3 Khádira wood: wood used for making sacrificial posts.
284.23 The joy of Raghu: Rama.
284.28 Shirı́sha: a delicate flower similar to the mimosa.
284.40 Sumı́tra’s son: Lákshmana.
285.6 Úshanas: the preceptor of the demons.
337
285.7 Brihas·pati: the preceptor of the gods.
288.3 Husband of Shachi: Indra.
288.17 Kinjawadekar’s pāśva (misprint?) emended to pārśve.
289.17 Before he had performed his daily rites: since, according to
Vibhı́shana (in the Ramáyana), he will be invincible if allowed
to complete them.
291.4 Imperishable one: Yudhi·shthira.
291.17 Pure-spirited god: Brahma.
291.61 He returned again: i.e., Rama returned again.
292.4 The thunderbolt-wielder: Indra.
293.9 Sávitri mantra: a famous and powerful mantra (also known as
Gáyatri) addressed to the Sun. Taken from R.g Veda 3.62.10, it
is supposed to be recited by every male who has been initiated
into Vedic ritual at his morning and evening rites.
293.10 Sávitri: the personification of the mantra as a goddess.
293.11 Agni·hotra: the daily oblation made to the fire, and the ritual
named after it. The Savı́tri mantra is recited as part of this
ritual.
293.14 Kinjawadekar’s apatyāthah. emended to apatyārthah..
293.15 Twice-born: those initiated into Vedic ritual, especially brah-
mins.
293.16 The Grandsire: Brahma.
293.17 The Self-existent: Brahma.
294.12 “Sátyavat”: literally “possessing the truth” (satyaBvat).
294.13 “Chitráshva”: literally ‘has painted horses’ (citr’Bâśva).
295.4 Kusha: species of grass, regarded as sacred, and so a suitable
seat for a king.
295.12 Kinjawadekar’s sutah. emended to sutām.
295.23 For Kinjawadekar’s sāvitryā glāyamāmāyās tis..thantyās tu read
sāvitryās tu śayānāyās tis..thantyāś ca.
338
notes
297.19 The south: the direction of death. Yama is Dákshina·pati, “the
lord of the south.”
297.23 Kinjawadekar’s tatvārthadarśinah. emended to tattvārtha-
darśinah..
297.36 Kinjawadekar’s eyam
. (misprint?) emended to evam
..
297.34 Status as Yama: ”Constrainer”; he constrains creatures and
leads them off, but he does so under the constraint of natural
law, not because he wants to.
297.49 The Nobles: lit. the Aryans, the self-designation of those who
brought Vedic culture into the subcontinent.
297.51 Kinjawadekar’s manonukulam
. emended to manonukūlam
..
297.70 Asmi iti: with hiatus.
297.110 Kinjawadekar’s uttaren.ah. (misprint?) emended to uttaren.a.
299.16 Kámyaka: one of the areas in which the Pándavas were living
in exile in the forest.
300.9 Kinjawadekar’s yogardhirūpavān (misprint?) emended to yo-
garddhirūpavān.
300.38 Kinjawadekar’s vı̄ddhi (misprint?) emended to viddhi.
301.16 Left-handed archer: Árjuna.
304.9 Chyávana. . . Sukánya: see “The Forest” 3.122f. (Crit. Ed.
3.121f.) for an account of this episode.
304.14 Kinjawadekar’s yatā (misprint?) emended to yat .
304.17 Kinjawadekar’s ukta emended to ukte.
304.17 Kinjawadekar’s asmat emended to asya.
307.13 The verbal root kan means “to desire”; kanyā is a noun, de-
rived from the root, meaning “young girl” or “virgin.”
308.26 The suta: Ádhiratha (see 3.309); the designation suta shows
that he is of mixed caste.
309.13 Vasu·shena: derived here from the word meaning “valuable”
(vasu).
339
309.16 The city named after the elephant: Hástina·pura.
310.18 Kinjawadekar’s āyān emended to āyann.
310.27 The very one you want: Árjuna.
310.38 He is “Karna”: karn.a means “ear.”
310.42 Kinjawadekar’s Kāmyāśu? emended to Kāmyakād .
310.43 Verse omitted from Kinjawadekar’s ed. (in error?), supplied
from Critical Edition.
310.43 Dvaita·vana: another part of the forest.
311.10 agni·hotra: the daily oblation made to the fire, and the ritual
named after it.
312.3 The Suta’s son: Karna.
312.40 Kinjawadekar’s anuktaiva tu emended to avijñāyaiva.
312.45 Kinjawadekar’s sindhuvāraih. sacetasaih. emended to sindhu-
vāraiś ca vetasaih..
313.23 Gandhára king: Duryódhana.
313.32 Himálaya, Pariyátra, Vindhya and Málaya: mountain ranges,
here compared to the four stricken Pándavas.
313.44 Kinjawadekar’s praśam . se purus.ars.abha emended to praśam .-
set purus.ah. prabho.
313.86 A brahmin is the time for the ritual for the dead: i.e., when-
ever a brahmin is available there is an opportunity to perform
the ritual.
313.89 Kinjawadekar’s ārjam (misprint?) emended to ārjavam.
313.98 A stupid person. . . : in the Sanskrit a single answer is pro-
vided to both questions, which can be read in either of the
ways indicated in the translation.
313.111 A servant: i.e., someone belonging to the śūdra class or estate,
which is not allowed access to the Veda.
314.3 The thunderbolt-wielder: Indra.
314.9 The five: according to the commentator Nila·kantha, freedom
from passions, restraint, indifference, endurance and medita-
tion. The six states: according to Nila·kantha, hunger and
340
notes
thirst, grief and delusion, decrepitude and death.
315.15 He whose form is Brahman: Vishnu.
315.18 “His mother’s” supplied.
315.20 Disguised in Dasha·ratha’s house: as Rama. The ten-headed
one: Rávana.
315.26 Kinjawadekar’s yoks.yati emended to moks.yati.
341
Proper Names and Epithets
Áchyuta Yudhi·shthira
Ádhiratha Karna’s foster father
Áditi Vedic goddess of space; mother of the gods
Ádityas a collection of gods
Agni fire, and the fire god
Aja a king of the Ikshváku dynasty; father of Dasha·ratha; grandfather
of Rama, Lákshmana, Shatru·ghna and Bharata
Ajáta·shatru Yudhi·shthira
Ángada a commander in Sugrı́va’s monkey-army; son of Valin and Tará;
nephew of Sugrı́va
Āpa·stamba ancient seer and priest
Ápsaras celestial “nymphs”; companions of the gandhárvas
Árjuna third of the five Pándava brothers; = Dhanam·jaya = Partha
Dhanam·jaya
Áruna the god of the dawn; Jatáyu’s father
Áruja one of the Pishácha and demon warriors
Ashva·pati king of the Madras; father of Savı́tri
Ashvins twin gods; fathers of the Pándava twins, Nákula and Saha·de-
va, by Madri
Athárva·shiras name of an Upanishad
Aurva brahmin seer miraculously born from his mother’s thigh
Avı́ndhya a minister of Rávana
Bala one of the monkey-army
Bali a king tricked by Vishnu, in the shape of a dwarf, into giving his
kingdom to the brahmins
Bhima second of the five Pándava brothers; = Bhima·sena = Vrikódara
Bhima·sena Bhima
Bharad·vaja an ancient seer
Bharata (1) son of Dasha·ratha and Kaikéyi; younger brother of Rama
344
proper names and epithets
Bharata (2) prototypical ruler of northern India; ancestor of most of
the characters in the Maha·bhárata
Bhárata descendant of Bharata; Yudhi·shthira
Brahma creator god; = the Grandsire; = the Self-existent
Brahman the Absolute, equated at 315.15 with Vishnu
Brihas·pati the priest or preceptor of the gods
Chanda·bala one of the monkey-army
Cháranas celestial beings
Chitráshva “having painted horses”; = Sátyavat
Chyávana an ancient seer; husband of Sukánya
Dadhi·mukha a monkey general; Sugrı́va’s uncle
Daitya one of a group of anti-gods
Dalbhya an ancient seer
Dánava one of a group of anti-gods
Dasha·ratha father of Rama, Lákshmana, Shatru·ghna and Bharata;
king of Ayódhya
Dúshana a demon general
Dhrita·rashtra the blind Kuru king; father of the hundred Káuravas,
including Duryódhana
Dhanam·jaya Árjuna
Dharma the personification of the Law (dharma); a god, and Yudhi·
shthira’s father
Dharta·rshtras the Káuravas
Dhaumya (1) an ancient seer
Dhaumya (2) family priest of the Pándavas
Dhumráksha a demon general
Dirgha·jihva a demoness at Rávana’s palace
Dráupadi wife of the five Pándava brothers; Drúpada’s daughter;
= Krishná
345
Drona brahmin warrior; teacher of the Káuravas and Pándavas; father
of Ashva·tthaman
Drúpada king of the Panchálas; father of Dráupadi
Dúndubhi a gandhárvi who descends into the world of men as the
hunchback Mánthara
Duryódhana eldest son of Dhrita·rashtra; king of the Káuravas
Dvi·vida one of Sugrı́va’s counsellors, and a general in the monkey-army
Dyumat·sena king of the Shalvas; husband of Shaibya; father of
Sátyavat
Gaja a monkey general
Gandha·mádana (1) a monkey general
Gandha·mádana (2) a mountain in the Himálayas
Gandhára (king) Duryódhana
Gandhárvi a female gandhárva
Gandhárva celestial beings; companions of the ápsaras
Gandı́va (bowman) Árjuna
Gáruda a bird deity; Vishnu-Krishna’s “vehicle,” or mount; son of
Vı́nata
Gáutama an ancient seer
Gaváksha a monkey general
Gávaya a monkey general
Guda·kesha Árjuna
Gúhyaka a celestial being associated with Kubéra
Hanúmat popularly known as Hanúman; one of Sugrı́va’s counsellors,
and a general in the monkey-army; son of Vayu (the Wind)
Hari (1) one of the Pishácha and demon warriors
Hari (2) Vishnu
Ikshváku the first king of Ayódhya; dynasty named after him
Indra king of the gods; father of Árjuna; = Shakra = Vásava
346
Indra·jit eldest son of Rávana; = Megha·nada; known by the epithet
“Indra·jit” – “Conqueror of Indra” – because he once overcame
the god Indra in battle
Ishána = a form of Shiva, one of the two great Hindu gods (cf. Vishnu)
Jatáyu king of the vultures
Jamad·agnya brahmin with warrior tendencies
Jámbavat the king of the bears; one of Sugrı́va’s counsellors
Jambha one of the pishácha and demon warriors
Jánaki = Sita
Jánaka king of Vidéha; Sita’s father
Janam·ejaya a king; direct descendant of the Pándavas; the Maha·bhá-
rata is recited to him by Vaisham
. ·páyana
Jayad·ratha king of Sindh; brother-in-law of Duryódhana; during their
exile in the forest, abducts the Pándavas’ wife, Dráupadi (= Krish-
ná)
Jishnu Árjuna
Kabándha a monster; takes its name from a round-bellied water pot,
or cask, which it resembles
Kaikéyi one of Dasha·ratha’s wives; Bharata’s mother
Kákutstha “descendant of Kakútstha”; = Rama; = (less frequently)
Lákshmana
Karna ally of Duryódhana; the Pándavas’ older half brother; son of
Kuntı́ and the Sun; foster son of Ádhiratha and Radha; = Radhéya
= Vrisha = Vasu·shena
Káunteya Yudhi·shthira
Káusalya wife of Dasha·ratha; mother of Rama; princess of Kósala
Kétakas a kind of tree or bush
Khara (1) one of the pishácha and demon warriors
Khara (2) Rávana’s younger brother
347
Kim·nara “quasi-man”; similar to yaksha, but resembling a man; = Kim·
púrusha
Kim·púrusha = kim·nara
Kósala country of which Ayódhya is the capital
Kratha a commander in Sugrı́va’s monkey-army
Krodha·vasha one of the pishácha and demon warriors
Krishná = Dráupadi
Krishna descent (avatár) of the god Vishnu; allied to the Pándavas
Kubéra lord of riches; leader of the yakshas and demons; = Vaishrávana
Kumbha·karna “pot-eared”; Rávana’s giant brother
Kúmuda one of Sugrı́va’s monkey followers
Kuntı́ adopted daughter of King Kunti·bhoja; wife of Pandu; mother
of the three eldest Pándava brothers, and, by the Sun, of Karna; =
Pritha
Kunti = Kunti·bhoja
Kunti·bhoja foster father of Kuntı́
Kurus (best of the) Yudhi·shthira
Kurus descendants of Kuru; the Káuravas and Pándavas; sometimes
just the sons of Dhrita·rashtra and their followers
Lákshmana younger half brother of Rama; elder twin brother of Shatru·
ghna; son of Dasha·ratha and Sumı́tra
Lanka name of an island; Rávana’s capital city on that island
Lómasha seer accompanying the Pándavas and Dráupadi
Madras people of the North; ruled over by Ashva·pati
Mádreya “son of Madri” (Nákula)
Madri Pandu’s second wife; mother of the Pándava twins Nákula and
Saha·deva
Mághavat Indra
Mainda one of Sugrı́va’s counsellors, and a general in the monkey-army
Málavi wife to Ashva·pati
348
Málava descendants of Málavi
Málini a demoness; mother of Vibhı́shana
Mandódari Rávana’s favorite wife; mother of Indra·jit
Mánthara Kaikéyi’s maidservant; incarnation of Dúndubhi
Manu first man, and progenitor of the human race; archetypal sage
Marı́cha demon; once a minister of Rávana
Markandéya ancient brahmin sage; narrator of the stories of Rama and
Sávitri
Maruts storm gods, forming Indra’s entourage
Mátali Indra’s charioteer
Maya architect of the daityas; earthly counterpoint of Vishva·karman
Mı́thila capital city of Vidéha; ruled by Jánaka
Nákula one of the Pándava twins (brother of Saha·deva); son of Madri
and the Ashvins
Nala a monkey general
Nala·kúbara son of Kubéra (= Vaishrávana); nephew of Rávana; hus-
band of Rambha
Nándana Indra’s garden
Nandi·grama a village
Nárada an ancient seer
Naráyana name of Vishnu; = Krishna
Nikhárvata a demon
Nola a monkey general
Nı́rriti goddess of death, evil and dissolution; mother of demons
Nı́shadhas name of a people
Paka a daitya killed by Indra
Pánasa a monkey general
Pándavas the five sons of Pandu, viz. Yudhi·shthira, Bhima, Árjuna,
Nákula, Saha·deva; their followers and relatives
349
Pandu heir to the Lunar Dynasty; brother of Dhrita·rashtra; legal father
of the Pándavas; husband of Kuntı́ and Madri
Pandu’s son Yudhi·shthira
Pandus Pándavas
Partha Dhanam·jaya Árjuna
Partha “son of Pritha (Kuntı́)”: Yudhi·shthira
Parthas the three Pándava sons of Pritha (Kuntı́)
Párvana one of the Pishácha and demon warriors
Pátana one of the Pishácha and demon warriors
Pátusha a demon
Páulastya descendant of Pulástya
Paulómi a goddess pesonifying divine power; daughter of Pulóman;
wife of Indra; = Shachi
Phálguna Árjuna
Pishácha low, flesh-eating demon
Prabhávati a female ascetic
Prághasa one of the Pishácha and demon warriors
Prahásta Rávana’s chief counsellor
Prahláda a daitya who, inter alia, tried to claim Indra’s throne
Praja·pati the secondary creator or demiurge
Pramáthin a demon
Práruja one of the Pishácha and demon warriors
Pritha Kuntı́
Puran·dara “destroyer of strongholds”; = Indra
Pulástya the father of Vaishrávana (= Kubéra) and (as Vı́shravas) of
Rávana, Vibhı́shana and others
Púshpaka a sky-going chariot belonging to Kubéra; taken by Rávana,
but retaken by Rama, and returned to Kubéra
Pushpótkata a demoness; mother of Rávana and Kumbha·karna
350
Pushya name of an asterism
Radha foster mother of Karna
Radhéya Karna
Rághava “descendant of Raghu”; = Rama
Raghu Rama’s great-grandfather
Raka a demoness
Rama son of Dasha·ratha and Kausálya; husband of Sita; half brother
of Lákshmana; eventual ruler of Ayódhya; either associated with
Vishnu or his incarnation
Rambha an ápsaras; wife of Nala·kúbara
Ranti·deva Sánkriti a king of the Lunar dynasty who spent his wealth
on sacrifices (and so on giving to priests)
Rávana ten-headed demon-king; ruler of Lanka; son of Vı́shravas and
Pushpótkata
Róhini a lunar asterism
Rudra Vedic storm god; later = Shiva
Shachi (husband of ) Indra
Sadhya celestial being
Saha·deva one of the Pándava twins (brother of Nákula); son of Madri
and the Ashvins
Shaibya wife of Dyumat·sena; mother of Sátyavat
Sáindhava “coming from the country of Sindh (Sindhu)”; Jayad·ratha
Shakra Indra
Shákuni king of Gandhára; uncle of Duryódhana, for whom he wins
the rigged dicing match against Yudhi·shthira
Shalva people ruled over by Dyumat·sena
Sampáti vulture king; son of Áruna; brother of Jatáyu
Shara·bhanga a seer
Sárana demon; one of Rávana’s counsellors
Shatru·ghna son of Dasha·ratha and Sumı́tra; younger twin brother
351
of Lákshmana; half brother of Rama and Bharata
Sátyavat son of Dyumat·sena and Shaibya; husband of Savı́tri
Saubala Shákuni
Savı́tri (1) daughter of Ashva·pati; wife of Sátyavat
Savı́tri (2) name of a mantra, personified as a goddess; = Gayátri
Shibi Aushı́nara (1) an ancient seer
Shibi Aushı́nara (2) a king renowned for his liberality and unselfish-
ness
Siddhas ascetics who have acquired great powers; equivalent celestial
beings
Sita wife of Rama; daughter of Jánaka; princess of Vidéha; = Jánaki
Shiva one of the two great Hindu gods (cf. Vishnu)
Shri goddess of prosperity
Sugrı́va the monkey-king; younger brother of Valin
Shuka one of Rávana’s counsellors
Sukánya young wife of the ancient seer Chyávana
Sumı́tra wife of Dasha·ratha; mother of Lákshmana and Shatru·ghna
Shura a Yádava; father of Vasu·deva and Pritha (Kuntı́)
Shurpa·nakha demoness; Rávana’s younger half sister
Surya (god of ) the sun
Sushéna a monkey-general
Suvarchas Agni
Suyódhana Duryódhana
Svar·bhanu demon associated with darkness and eclipses
Tala·jangha an anti-god
Tara a monkey-general
Tará female monkey; daughter of Sushéna; wife of Valin (then of
Sugrı́va); mother of Ángada
Tri·jata a demoness
352
Tunda a demon
Úshanas the priest or preceptor of the demons
Váishnava constellation governed by Vishnu
Vaisham·páyana pupil of Vyasa (seer and “author” of the epic); recites
the Maha·bhárata to Janam·ejaya
Vaishrávana = Kubéra
Vaivásvata descendant of Vivásvat; Yama
Vajra·bahu a monkey warrior
Vajra·vega a demon
Vala demonic being defeated by Indra
Valin a monkey-king; ruler of Kishkı́ndha; elder brother of Sugrı́va;
husband of Tara; father of Ángada
Vama·deva seer; one of Dasha·ratha’s ministers
Váruna major god of the Vedic pantheon; in later mythology god of
the ocean
Vásava Indra
Vası́shtha Vedic seer and priest of the Ikshváku dynasty
Vasu·shena Karna
Vasu·deva brother of Pritha (Kuntı́)
Vasu a class of gods
Vatápi an anti-god
Vayu god of the wind
Vishnu one of the two great Hindu gods (cf. Shiva); from time to time
equated in the Maha·bhárata with Rama and, in particular, with
Krishna
Vibhı́shana demon; son of Vı́shravas and Málini; younger half brother
of Rávana
Vidéha country ruled by Jánaka
Vı́dura uncle of both sets of cousins (the Kurus and the Pándavas)
Vı́jaya Árjuna
353
Vı́nata mother of Gáruda
Viráta king of the Matsyas
Virupáksha a demon
Vishákha a constellation
Vı́shravas father of Rávana, Vibhı́shana and other demons; cf. Pulástya
Vishva·karman architect of the gods
Vishva·vasu a gandhárva; emerges from Kabándha’s body
Vivásvat “the brilliant one” = the Sun
Vrikódara “wolf belly” = Bhima
Vrisha Karna
Vrishnis Krishna’s “race,” and under his protection
Vritra Vedic demon, the instigator of a universal drought; killed by
Indra
Yakshas tree spirits, able to assume any shape
Yama the god of death
Yayáti an ancient king
Yudhi·shthira first of the five Pándava brothers; = Bhárata; = Partha;
= “best of the Kurus”
354
Index
Sanskrit words are given according to the accented CSL pronuncuation aid
in the English alphabetical order. They are followed by the conventional
diacritics in brackets.
Áchyuta (Acyuta), 279 283, 285, 287, 289, 321, 323,

actors, 135, 309 339, 340, 346–349, 351, 352,
Ádhiratha, 261, 263, 265 355
Áditi, 255, 331 arm, 65
Adı́tyas (Ādityas), 259 -guards, 57
Adultery, 329 armies, 121
age demon, 41
world, 289 armor, 119, 123, 223, 225, 231, 233,
Agni, 139 245, 259, 261, 263, 265, 267,
agni·hotra, 279, 281 269, 273
Aja, 31 divine, 253
Ajáta·shatru (Ajātaśatru), 279 supreme, 267
All-Gods, 259 ultimate, 255
alms, 265 armored, 253
altar army, 97, 99
sacrificial, 29 marching, 101
amulets, 261 mini, 215
ancestors, 201, 213, 303 monkey, 97
king of, 183 Sáindhava, 31
Ángada (Aṅgada), 89, 97, 103, Sugrı́va, 31
105, 107, 123, 125, 127, 145 arrogance, 237
Anger, 313 arrow
anger, 327 gold-shafted, 119
anti-gods, 37, 43, 111, 145, 295 supreme, 135
antlers, 279 arrows, 101, 123, 127, 129, 135, 285
ápsarases apsaras, 81 divine, gift-given, 121
archer eared and iron, 281
left-handed, 287 iron, 105, 111
archers magic, 287
god-like, 149 sharp, 123
archery, 263 shower of, 119
Árjuna, 20, 23, 229, 231, 263, 279, stream of, 109
356
index
swarms of, 287 Bali, 331
unerring, 287 banner
whetted, 123 raising of a religious, 315
artisans, 101 banners, 99
Áruja, 109 bars
Áruna (Arun.a), 61 iron, 105
asceticism, 35, 37, 193, 207, 233, basket, 257, 261
311, 325, 327 bath, 313
ascetics, 51, 55, 169, 175, 205, 329, battle, 35, 43, 119, 149, 231
333 beans, 109
a wild baulk to, 35 bear king, 107
ashes, 135 bears, 43, 145
ashóka (aśoka), 75, 79, 129 black faced, 149
Ashva (Aśva), 257, 261 female, 43
Ashva·pati (Aśvapati), 155, 157, gray, 107
171, 215 beauty, 35
Ashvins (Aśvins), 165 bed, 245
assembly, 283 beeswax, 105, 257
assistance, 241 begetting, 301
asterism, 47 behavior, 317
astonishment, 245 belly, 65
ásura, 235 Bharata (Bharata), 23, 25, 30–
Athárva·shiras (Atharvaśiras), 33, 35, 48, 49, 143, 146, 147,
245 149, 156, 157, 174, 175, 204,
atheist, 315 267, 287, 297, 315, 323, 325,
attachment 333, 346, 347, 349, 354
wordly, 309 Bhárata (Bhārata), 45, 49, 65, 89,
Aurva, 331 131, 135, 161, 173, 205, 221,
Aushı́nara (Auśı̄nara), 165 243, 283, 287, 327
austerities, 35 Bhima (Bhı̄ma), 149, 289, 321
austerity, 207 Bhima·sena (Bhı̄masena), 279,
supreme, 235 287, 289, 291, 321, 333
Avı́ndhya, 95, 137, 143 bhushúndis (bhuśun.d.i), 135
axes, 105, 135, 203 bimba, 59
Ayódhya (Ayodhyā), 89, 143, 147 bird, 295
Bala, 117 -king, 93
357
birds, 209, 289 across the ocean, 31
caged, 125 Brihas·pati (Br.haspati), 45, 163
birth, 317 brothers, 331
blessings, 175 buffalo, 97
blood, 135 calumny, 315
Boar, 289 camp, 99
invincible, 271 caravan, 303
boats, 99 cares, 303
body, 119 carriages, 215, 249
boiler, 319 catapult towers, 107
books catapults, 103
law, 159 cattle, 223, 267
boulder, 119 herds of, 265
boundless light causeway, 101, 115, 145
Lord of, 225 celibacy, 155, 157
bow, 51, 105, 123, 281, 285, 299 cemetery, 81
-man, 57, 263, 333 chaff, 83
-string, 135 Champa (Campā), 261
boy, 261 Chanda·bala (Can.d.abala), 117
Brahma (Brahmā), 35, 37, 39, 41, chant
83, 119, 133, 135, 143 sacrificial, 301
Brahman, 297, 331 chaplains, 169
brahmin, 29, 45, 159, 169, 205, character, 35, 235, 247
221, 223, 225, 227, 233, 235, chárana, 135
237, 239, 243, 247, 265, 267, chariot, 115, 123, 129, 135, 145
309, 311, 317, 329, 331, 333 golden, 161
agitated, 279 sky-going, 145
eminent, 235 supreme, 137
learned, 311 charioteer, 115, 129, 135
brahmin-hater charm, 45
flesh-eating, 35 Charmánvati (Carman.vatı̄), 261
brands chastity, 325
flaming, 75 chest
breast, 259 eyes in, 65
Breath, 301 child, 249, 257, 261
bridge, 101 divine-looking, 263
358
index
hood, 235 invisible, 111, 127
children, 237 crocodiles, 91, 103
Chitráshva (Citrāśva), 163 crossbeams, 109
Chitra·kuta (Citrakūt.a), 51, 95 crown prince, 145
Chyávana (Cyavana), 239 cultivating, 301
citadels cup
destroyer of, 231 lotus, 263
cities, 105, 263 curiosity, 247, 295
clairvoyant, 127 curse, 251
clay, 163 daitya, 41, 81, 91, 133, 269, 331,
clouds, 65 351, 352
autumn, 97 dánava (dānava), 43, 79, 81, 133,
clubs, 105, 113, 123, 135 135, 141, 231, 273
coals, 105 dance, 35
combat, 333 dancers, 309
companions, 149 Dándaka (Dan.d.aka), 51, 65
compassion, 311, 313 danger
conduct, 235 greatest, 271
bad, 105 darkness, 199, 309
confusion, 251, 313 creatures of, 107
cooks, 275 -dispeller, 251
corpse Dasha·ratha (Daśaratha), 31, 45,
wreath on, 227 47, 49, 61, 63, 71, 99, 139,
council, 333 143, 333
counsel daughter, 59, 157, 161, 167, 169,
good, 187 235, 237
counsellors, 103, 161 adolescent, 159
ancient, 161 day-maker, 247
experienced, 161 death, 65, 105, 141, 181
courage, 35 -fast, 93
cow, 33 deceit, 329
-milk, 305 deeds
cranes, 283, 295 evil, 251
creator deer, 279, 281, 289, 325
of all the worlds, 33 defect
creatures single, 165
359
deliberation, 167 unending, 313
delusion, 313, 319, 327 divinity, 299
demonesses, 35, 79, 93 doctor, 303
demons, 35, 37, 39, 61, 103, 105, dog, 139
107, 119, 125, 145 donations, 161
king of, 103 doors, 325
lord of, 31, 35 Dráupadi (Draupadı̄), 149, 215
low, 109 dream, 101
the ten-headed, 39 drink, 241
troops of, 33 Drona (Dron.a), 231, 263
dependents, 303 drums
desertion, 299 celestial, 273
desire, 315 Drúpada, 29, 155
cause of, 315 duckweed, 295
destruction, 55 Dúndubhi (Dundubhı̄), 43
devotee, 227 Duryódhana, 20, 263, 293, 340,
devotion, 157, 329 347–349, 353, 354
supreme, 227 Dúshana (Dūs.an.a), 51, 53, 115,
Dhanam·jaya (Dhanam . jaya), 149, 117, 119, 121
221, 287, 291 duty, 311
Dharma, 291 inherent, 313
Dharta·rashtras (Dhārtarās..tra), Dvaita·vana, 275, 279
329 Dvi·vida, 97, 125, 127
Dhaumya, 331, 333 dwarf, 331
Dhrita·rashtra (Dhr.tarās..tra), 261, Dyumat·sena, 163, 165, 169, 175,
263, 273 205, 209, 211, 213, 215
Dhumráksha (Dhūmrāks.a), 113, earringed, 253
115, 121 earrings, 79, 223, 225, 229, 231,
diadem, 181 233, 245, 255, 257, 259, 261,
diamonds, 43 263, 265, 267, 269, 271
direction, 311 sparkling, 129
Dirgha·jihva (Dı̄rghajihvā), 149 earth, 139, 197, 259, 305
dirt, 137 egg, 303
smeared with, 147 egoism, 315
discipline, 247 elders, 107, 169, 253, 299
disease elements
360
index
bodily, 135 of speech, 229
elephant, 43, 105, 247, 263 final resort, 305
rutting, 45 finger-guards, 57
elixir fire, 43, 139, 321, 331
heavenly, 261 drilling sticks for, 281
embryo, 157 -sticks, 325, 329
emergency, 331 fires
enchantress, 255 five, 37
enemies, 99, 149, 267, 269, 313, fish, 91, 103, 295, 303
331, 333 flesh, 135
energy, 35, 159, 271 flight, 275
of the Sun, 255 flowers, 137
supreme, 235 food, 37, 241, 311
envy, 315 Forbearance, 311
lack of, 325 forces
equanimity, 325 monkey-led, 117
Eternal Law, 305 fords
evils, 213 holy, 161
exertion, 179, 241 forest, 103, 145, 177, 327
exile, 31 coastal, 99
eyes, 65 Himálayan, 259
red-tipped, 143 forgiveness, 241
eyesight, 19, 163, 185, 209, 213, form
215, 249 demonic, 103
falsehood, 237 formation
fame, 225, 253, 305, 309 Úshanas, 111
fast, 177 Brihas·pati, 111
father, 33, 35, 143, 159, 203, 227, formula
247, 251, 253, 259, 261, 271 sacrificial, 301
-in-law, 175, 187, 215 fortitude, 313
fatigue, 177, 179, 187 forts
faults, 165 stationary and mobile, 105
fear, 309 fortune, 237
fee friends, 227, 309
for the priests, 311 front line of battle, 127
figures fruit, 59, 99, 179, 203
361
of giving, 315 goose, 241
funeral, 183 Go·mati Gomatı̄, 147
Gandhára (Gāndhāra), 293 grace, 143
gandhárva (gandharva), 37, 39, grand
43, 67, 79, 81, 135, 137, 139, -father, 33, 43, 65, 215
141, 145, 295, 346, 348, 356 -sons, 329
Gandhárvi (Gandharvı̄), 43 grass, 65, 101, 303
Gandha·mádana (Gandhamāda- great-grandfather, 39
na), 35, 39, 95 greed, 309, 313, 317, 327
Gandı́va (Gān.d.ı̄va), 333 grief, 261, 313, 331
Ganga (Gaṅgā), 261 grove
gardens, 103 ascetics’, 163
garlands, 79 Guda·kesha (Gud.ākeśa), 285
gate guests, 303, 305
southern, 107 Gúhyaka, 127
-ways, 103 guru, 167
gates, 103 hair, 203
city, 105 half brother, 321
Gaváksha (Gavāks.a), 95 hammers
geese, 139 coated in beeswax, 105
gems, 101, 223 Hanúmat (Hanūmat), 69, 71, 73,
polished, 79 89, 95, 97, 113, 121, 125, 127,
ghosts, 37 131, 143, 147
gift, 37, 185, 191, 325 happiness, 213, 237, 305
girl-queen, 255 hardship, 149
glory, 227 Hari, 109, 331
god, 181, 243, 245 head, 181
builder, 101 horse’s, 331
of gods, 327 headache, 199
goddess, 249 feverish, 295
gods, 29, 37, 41, 43, 105, 111, 137, heart, 119, 179, 303
147, 249, 303, 315, 317, 331 heaven, 167, 259, 305, 309
lord of, 267 hell, 315, 317
good imperishable, 317
circle of, 187 henchmen, 183, 293
trust in, 191 hermitage, 31, 161, 169, 173, 177,
362
index
185, 199, 203, 205, 329 Indra, 113, 143, 163, 225, 229, 259,
hermits, 333 265, 291, 331
hero, 129, 273, 329 Indra·jit, 111, 121, 123, 125, 127,
heroism, 247 129
Himálaya Himālaya, 113, 295 infamy, 225
honesty, 325 infantry, 105
honey, 99 inheritance, 167
honor-giver, 195 insight
hordes scholarly, 187
peacock, 179 insignia, 51
horse sacrifices, 147 insolence, 105
horses, 105, 123, 135, 163 inspectors
clay, 163 kitchen, 275
hospitality, 241 instruments
hostility, 45 musical, 115
house integrity, 165
of demon, 137 iron bars, 109
human beings, 39 Ishána (Īśāna), 33
hundred-killers, 105, 107, 135 jackals, 59, 65, 199
hunger, 281, 323 Jáhnavi (Jāhnavı̄), 261
husband, 81, 159, 161, 163, 171, Jamad·agnya (Jāmadagnya), 231
179, 181, 183, 195 Jámbavat (Jāmbavat), 127
debt to, 183 Jambha, 109
love for, 183 Jánaka (Janaka), 49, 67, 95, 105,
hypocrisy, 237, 315 145
idleness, 313 daughter of, 31
ignorance, 309, 313, 315 Jana·sthana, 51
Ikshváku (Iks.vāku), 31, 101, 137 jars
image of venomous snakes, 105
golden, 159 Jatáyu (Jat.āyu), 31, 61, 91
immortal, 325 javelins, 123
immortality, 33, 37, 39, 253, 305 Jayad·ratha, 29, 31, 149, 155, 353
elixir of, 223 Jishnu (Jis.n.u), 291
nectar of, 305 judgment, 299
imperfect kabándha, 65
spiritually, 105 Kabándha, 67
363
Kaikéyi (Kaikeyı̄), 31, 47, 49, 51 Kubéra, 33, 127
Kakútstha (Kākutstha), 55, 63, 65, Kumbha·karna (Kumbhakarn.a),
69, 73, 85, 87, 101, 103, 133, 35, 37, 39, 77, 115, 117, 119,
135, 137, 141, 349 121
Kámyaka (Kāmyaka), 217, 275 Kúmuda, 125
kan Kuntı́ (Kuntı̄), 243, 247, 249, 251,
verbal root, 253 253, 255, 257, 265, 279, 281,
kanyā, 253 283, 285, 287, 289, 291, 295,
Karna (Karn.a), 221, 223, 227, 229, 297, 323, 349, 350, 352, 354,
231, 233, 263, 265, 267, 269, 355
271, 273, 331 son of, 297
Kauntéya, 325, 327 Kunti·bhoja, 233, 235, 239, 243,
Kausálya (Kausalyā), 31, 47, 51, 245
101, 143 Kurus, 47, 149, 279, 281, 291, 327
kétaka, 289 kusha (kuśa), 99, 169, 205
kettledrums, 133 ladle, 321
Khara, 35, 37, 109, 121 lake, 289
kı́mshuka (kim . śuka), 73 Lake Pampa (Pampā), 67
kim·naras (kim . nara), 37, 135 Lákshmana (Laks.man.a), 31, 33,
kim·púrushas (kim . purus.a), 39, 45, 49, 51, 57, 59, 63, 65, 67,
79 69, 71, 77, 79, 85, 87, 89, 93,
king, 261 103, 107, 111, 119, 121, 123,
of demons, 33 125, 127, 129, 131, 139
kingdom, 143, 147, 157, 169, 185, lances, 135
187, 309, 331 land, 267
kings, 309 distant, 197
Kishkı́ndha (Kis.kindhā), 69, 71, Lanka (Laṅkā), 31, 33, 35, 39, 53,
73, 85, 87, 145 59, 63, 67, 75, 93, 103, 105,
knowledge, 311, 313 107, 109, 115, 129, 137, 145
Kósala, 65, 105, 107, 349, 350 lap, 181, 261
Kratha (Krātha), 97 lassitude, 241
Kripa (Kr.pā), 263 law
Krishna (Kr..sn.a), 25, 271 eternal, 193
Krishná (Kr..sn.ā), 29, 149, 155, 275, Law, 16, 19, 21, 29, 31, 35, 39, 41,
279, 283, 333 45, 49, 51, 77, 83, 85, 163,
Krodha·vasha (Krodhavaśa), 109 169, 253, 255, 281, 291, 293,
364
index
297, 307, 313, 315, 319, 323, mace, 113
325, 329, 333, 347 machines, 107
firmness in, 143 Madhu·vana, 89
-knower, 331, 333 Madras, 155, 161
lessness, 39 King of, 157
-lord, 327 Madréya (Mādreya), 283, 285
Manuals, 317 Madri (Mādrı̄), 279, 323
rule of, 157 Mághavat, 227
son of, 331 mail, 225
soul of, 293 coat of, 257
spirit of , 221 Mainda, 125, 127
learning, 317 Málavas (Mālava), 197
liberality, 313, 325, 327 Málavi (Mālavı̄), 197, 215
lies, 271 Málaya, 73, 91, 295
life Málini (Mālinı̄), 35
span, 253 Mályavata (Mālyavata), 73
-force, 43 man, 309
light-maker, 231 man-eater, 39
lightning, 119 Mandódari (Mandodarı̄), 81
lilies Mánthara (Mantharā), 43, 45,
Negundo, 289 47
line mantra, 155, 243, 245
family, 157 power of, 247
lineage, 189 -reciters, 243
lion, 123, 259 Manu, 157
locks manuals, 103
matted, 233 Marı́cha, 53, 55, 57
logs, 65 Markandéya (Mārkan.d.eya), 29,
lord of rivers, 101 151, 275
lords marriage, 159
monkey, 97 Maruts, 149, 259, 295, 323
lotus troops of, 149
Brahma born from, 139 meat, 99
lotuses, 289 men, 145
love, 79 menstruating, 245
luxuries, 147 merit
365
religious, 309 mountain, 61, 101, 297
messenger, 107 tabletop, 331
mind, 301, 311 mouth, 65
ministers, 45, 105, 137, 215 mysteries, 45
chief, 145 nail, 109
mirror Nákula, 281, 283, 285, 287, 321,
breath on, 139 323, 333, 346, 350, 351, 353
miserliness, 329 Nala, 97, 101, 111, 125
misfortune, 105 causeway of, 101
missiles Nala·kúbara (Nalakūbara), 33, 77,
divine, 101 141
Mı́thila (Mithilā), 141 Nandi·grama (Nandigrāma), 51,
princess of, 45, 139 147
moats Nárada (Nārada), 161, 165, 167,
seven bottomless, 103 173, 175, 181, 211
modesty, 325 Naráyana (Nārāyan.a), 271
monkeys, 43, 97, 103, 117, 139, navel, 255
143, 145 necklaces
army of, 97 golden, 265
battle-hardened, 107 news, 319
best of, 147 night
female, 43 creature of, 105
likeness of, 103 -prowler, 107, 109, 133
ministers, 97 -walker, 81
resurrection of killed, 143 Nikhárvata (Nikharvat.a), 111
months, 321 Nila (Nı̄la), 97, 121, 125, 127
moon, 65, 97, 229, 257, 305 Nila·kantha (Nı̄lakan..tha), 340
-beam, 241 Nı́rriti (Nirr.ti), 121
-light, 205 Nı́shadhas (Nis.adha), 331
mother, 203, 227, 251, 253 noise
-in-law, 175, 215 threatening, 297
Mount Nonviolence, 325
Dárdura, 91 noose, 183, 195
Málaya, 91 nurse, 261
Mályavat (Mālyavat), 85, 87 oblation, 155
Salya, 91 -bearer, 41
366
index
licked by a dog, 139 Pátusha (Pat.uśa), 111
Sávitri (Sāvitrı̄), 159 Páulastyas, 101
obligation, 169 Paulómi (Paulomı̄), 143
ocean, 97, 99 peace, 213, 311, 313, 325, 333
bridge across, 31 peak, 73
leaping the, 99 mountain, 97, 121
offenders penance, 155
frequent, 241 period, 245
offense, 239 permission, 179
offerings, 267 person
oleanders, 289 dark, 197
opposites, 315 dressed in red, 181
orators mighty, 199
greatest of, 271 the size of a thumb, 183
organs Phálguna, 231, 263
vital, 129 pillars, 109
ornaments, 81 bejewelled, 107
Paka Pāka pisháchas (piśāca), 41, 81, 109, 111
conqueror of, 223 places
punisher of, 267 auspicious, 99
palace, 107, 171, 245, 261 planets, 97
palms, 43 poison, 311
Pampa (Pampā), 69 pools, 205, 323
Pánasa, 111 powders
Pándavas (Pān.d.ava), 29, 217, 221, resinous, 105
231, 273, 279, 281, 323, 327, power
329, 333 magical, 31, 35, 123
Pandu (Pān.d.u), 29, 221, 225 Prabhávati (Prabhāvatı̄), 91
parents, 177 practitioners
-in-law, 177, 203 ascetic, 173
Pariyátra (Pāriyātra), 291, 295 Prághasa, 109
Partha (Pārtha), 123, 209, 263, Prahásta, 111, 113, 115, 121, 352
287, 289, 297 Prahláda (Prahlāda), 113, 129
Párvana (Parvan.a), 109 Praja·pati (Prajāpati), 33, 83
Pátana, 109 Pramáthin (Pramāthin), 115, 119,
path, 177, 319 121
367
Práruja, 109 Radha (Rādhā), 261, 263
prayers, 233 Radhéya (Rādheya), 229, 233, 265,
pregnancy, 257 267
prescription raft, 99
ritual, 99 Rághava (Rāghava), 49, 51, 57,
pride, 237, 241, 313 59, 63, 67, 69, 75, 77, 79,
priests, 311 85, 91, 97, 99, 101, 103, 105,
Law-knowing, 45 107, 109, 111, 133, 139, 141,
sacrificial, 169 145, 147
princess, 65, 159, 175 Raghu, 141
Videha, 145 rain
Pritha (Pr.thā), 235, 237, 239, 241, of flowers, 273
243, 245, 257, 261, 263, 273 Raka (Rākā), 35
profit, 315 rákshasa (raks.asa), 289
promise-keeper, 331 Rama (Rāma), 31, 33, 45, 47, 49,
property, 329 51, 53, 55, 57, 59, 61, 63, 65,
ancient, 297 67, 69, 71, 73, 77, 79, 83,
prosperity, 35 87, 89, 93, 95, 97, 99, 101,
prowess, 327 103, 105, 109, 111, 113, 115,
puberty, 159 117, 121, 125, 127, 129, 131,
Pulástya, 33, 77, 105, 147, 352, 356 133, 135, 137, 139, 143, 145,
pupil, 241 147, 149, 263
Puran·dara, 247 Rambha (Rambhā), 77
purity, 325 rampart, 103, 107
Púshpaka (Pus.paka), 33, 41, 145, Ranti·deva, 165
147 Rávana (Rāvan.a), 31, 33, 35, 37,
Pushpótkata (Pus.potkat.ā), 35 39, 41, 53, 55, 57, 59, 61, 63,
Pushya (Pus.ya), 47 67, 69, 75, 77, 79, 83, 87,
qualities 93, 101, 103, 107, 109, 111,
good, 165 113, 115, 117, 121, 123, 125,
quarrel, 31 129, 131, 133, 135, 137
queen razors
senior, 157 sharpened, 119
virtuous, 137 reality
questions, 285, 295, 297 nature of, 313
quiver, 57, 135 realm
368
index
Yama’s, 319 lion’s, 273
rebirth robe
cycle of, 315 black, 137
good, 319 divine, 79
recitations ochre, 171
muttered, 37 rocks, 105, 109
recovery, 329 Róhini (Rohin.ı̄), 81
rectitude, 311 roof, 99, 107
Rectitude, 313 roots , 59
red-eyed, 181 royal seer, 41, 141, 161, 169
reeds, 289 Rudra, 57
refreshments Rudras, 259, 295, 323
divine, 143 rule, 251
refuge, 41, 185 ruler, 215
relatives, 251, 253, 257, 331 Sacker of Cities, 223
religion, 165 sacrifices, 195, 231, 299, 301, 309,
remedy, 305 311
reputation, 253 horse, 147
resolution, 299 Sadhyas (Sādhya), 259
retreat sage, 179, 319
forest, 169 royal, 105
rice, 79 Saha·deva, 283, 285, 287, 333, 346,
-blossoms, 107 350, 351, 353
parched, 65 Sáindhava, 31, 149, 275
riches, 223, 307 Sampáti (Sam . pāti), 61, 91, 93
ridges sandals
mountain, 99 Rama’s, 147
Rishya·muka (R..syamūka), 67, Sánkriti (Sāṅkr.ti), 165
69 Sárana (Sāran.a), 103
rites Saturn, 81
due to the fathers , 317 Sátyavat, 163, 165, 167, 169, 171,
ritual, 309 173, 177, 179, 181, 183, 187,
for the dead, 311 189, 191, 195, 197, 203, 205,
rivals, 331 207, 209, 213
river, 179, 205, 257, 261, 303 Sáubala, 331
roar savior, 41
369
Sávitri (Sāvitrı̄), 23, 155, 157, 159, 123, 169, 321
161, 163, 165, 167, 169, 173, Shalvas (Śālva), 163, 215
175, 177, 179, 181, 183, 195, Shame, 311
197, 199, 203, 205, 207, 209, shami śamı̄, 65
211, 213, 215, 217 Shara·bhanga (Śarabhaṅga), 51
sea, 99, 115 Shatru·ghna (Śatrughna), 31, 33,
god, 101 51, 147
monsters, 101, 145 Shibi, 165
seasons, 321 ships, 99
secret, 211, 227, 233 shirı́sha (śirı̄s.a), 107
a god’s, 227 shoot
seers, 29, 137, 213, 313 broken, 257
forest-wandering, 105 shoulder, 203
great, 141 Shri (Śrı̄), 159
seven, 139 incarnate, 159
self, 305 Shuka (Śuka), 103
-control, 239, 325 Shura (Śūra), 237
-restraint, 311 Shurpa·nakha (Śūrpan.akhā), 35,
Self-existent, 157 37, 51, 53
senses siddhas, 41
controlling of, 313 sister, 241
objects of, 301 Sita (Sı̄tā), 33, 49, 55, 57, 59, 61,
serpents, 37 63, 67, 69, 75, 77, 79, 81,
servant, 211, 309, 317 83, 85, 87, 89, 93, 95, 105,
genuflecting, 243 115, 137, 141, 143, 145
sesame oil, 77 sky, 67, 259
Shachi (Śacı̄), 121 -goer, 255
shafts slander, 299
snake-like, 129 slave, 283
Shaibya (Śaibyā), 205, 209, 215 snakes, 83, 145
Shakra (Śakra), 43, 45, 77, 129, jars of venomous, 105
133, 135, 139, 145, 221, 225, snow, 305
229, 231, 267, 269, 271, 273, soldiers, 105
289, 331 Soma, 305
Shákuni (Śakuni), 283 song, 35
shala (śāla), 43, 65, 73, 97, 117, sons, 35, 227, 241, 253, 255, 257,
370
index
263, 329 six, 325
by the Sun, 247 steadiness, 325
heroic, 43 steps
of Wind, 121 seven, 183
sorrow, 175, 331 stone, 43, 101, 119, 303
sound strategies
human, 289 martial, 117
tumultous, 97 streams, 101
sovereignty, 191, 331 study, 317
over kings, 33 Vedic, 45, 233
sowing, 301 Sugrı́va (Sugrı̄va), 31, 67, 69, 71,
space, 139 73, 77, 85, 87, 89, 93, 95,
spear, 105, 109, 123, 133, 135, 179, 97, 99, 103, 111, 117, 119, 121,
231, 269, 271, 281 125, 127, 145, 147
hundred-bell, 113 suitors, 159
Indra’s, 271 Sukánya (Sukanyā), 239
infallible, 231 Sumı́tra (Sumitrā), 33, 51, 65, 67,
unerring, 269, 271 69, 71, 73, 77, 85, 87, 93, 97,
species 99, 109, 111, 117, 119, 123,
forest-dwelling, 31 127, 129, 133, 137, 145, 147
speech, 99, 101, 137, 331 sun, 145, 221, 223, 233, 245, 247,
dreadful, 139 249, 251, 255, 257, 259, 297,
harsh, 107 321
spell, 113, 243, 247 angry, 251
divine, 127 super-arrow
spies, 103 gold-shafted, 135
spirit, 215 Surya (Sūrya), 221, 233
spy, 263 Sushéna (Sus.en.a), 125
spying, 103 suta (sūta), 261, 263, 265, 269,
stability, 313 273, 283
staff, 233 Suyódhana, 291, 331, 354
Brahma’s, 135, 235 Svar·bhanu (Svarbhānu), 233, 255
star, 139
auspicious, 97 sword, 57, 67, 105, 271, 273
starvation, 155 Tala·jangha (Tālajaṅgha), 235
states Tara (Tāra), 111, 117, 125
371
Tará (Tārā), 71, 73, 346, 354 bark, 147
tears, 83, 331 turban, 79
test, 325 turrets, 107
thigh, 331 twice-born, 157, 237, 317
thirst, 281, 323 twilight, 199, 245
thorns, 205 umbrella, 79
throne, 115 universe, 305
thunderbolt, 113, 269, 331 unlawfulness, 329
Indra’s, 133 Úshanas (Uśanas), 111
thunderbolt-wielder, 121, 229, 231, Váishnava (Vais.n.ava), 147
323 Vaishrávana (Vaiśravan.a), 33, 35,
tiger, 79, 107 41, 147
timber Vaivásvata, 191, 195
splitting, 179 Vajra·bahu (Vajrabāhu), 117
time, 321 Vajra·vega, 115, 117, 119, 121, 355
all-destroying, 293 Vala, 225
tooth, 109 Valin (Vālin), 67, 69, 71, 73, 85,
townsfolk, 331 89, 95, 123
traveller, 303 Vama·deva (Vāmadeva), 51, 147
tree, 117, 123, 297 vanguard, 97
banana, 139 Váruna (Varun.a), 91, 101, 139,
banyan, 281 259
blossoming, 179 Vásava (Vāsava), 121, 233, 269,
fig, 289 273
palm, 73 Vası́shtha (Vasis..tha), 51, 147
shala (śāla), 73 Vasus, 259, 295, 323
wish-giving, 81 Vasu·deva, 237
Tri·jata (Trijat.ā), 77, 79, 85, 143 Vasu·shena (Vasus.en.a), 263
Tri·kuta (Trikūt.a), 93 Vatápi (Vātāpi), 235
trunk Vayu (Vāyu), 139
headless, 129 Vedas, 31, 45, 207, 243, 271, 317
trust vegetables, 319
honored, 147 vehicle
truth, 271, 297, 305, 325, 327, 329 a man for, 35
Tunda (Tun.d.a), 111 aerial, 41
tunic vermilion, 97
372
index
vessel vow, 37, 155, 241
the great, 305 fasting, 177
Vibhı́shana (Vibhı̄s.an.a), 35, 37, three-night, 173
39, 41, 79, 103, 107, 111, 113, Vrikódara (Vr.kodara), 291
127, 133, 137, 145, 147 Vrisha (Vr..sa), 233, 263
vice, 149 Vrishnis (Vr..sn.is), 237
victory, 123, 137 Vritra (Vr.tra), 119, 149, 225
Vidéha, 33, 65, 137, 139, 147, 149 vulture, 31, 61, 63
princess of, 49, 57, 59, 61, 63, wall, 107
137 war, 333
Vı́dura, 327 warriors, 195, 281, 299
Vı́jaya, 285 fleeing, 119
villages, 265 Veda-knowing, 35
Vindhya, 295 water, 99, 139, 259, 265, 283, 289,
Viráta (Virāt.a), 327 311, 331
virgin, 253, 255, 257 -lilies, 85
virginity, 249 unpolluted, 283
virility, 35 wealth, 265
virtue weapon, 263, 271
highest, 157 Brahma’s, 135
virtuous, 305 consciousness, 127
Virupáksha (Virūpāks.a), 111 divine, 119, 123
Vishákha (Viśākha), 229 mark of, 293
vishálya (viśalya) terrible, 117
herb, 127 -wielders, 255
Vishnu (Vis.n.u), 43, 331, 333 wedding, 167
four-armed, 43 welfare, 329
Vı́shravas (Viśravas), 33, 41, 81 wet nurse, 257
Vishva·karman (Viśvakarman), whales, 91
101, 289 wheels, 109
Vishva·vasu (Viśvāvasu), 67 White Mountain, 79, 127
vitals, 111 widow, 175
Vivásvat, 163, 191, 333, 355, 356 widowhood, 207
voice, 251, 283 wife, 45, 141, 159, 171, 205, 227,
from the sky, 293 261, 315
in the sky, 139 wind, 43, 139, 259
373
ever-moving, 141 twelve, 329
son of, 97 yoga, 247, 257
wisdom, 163 personified, 255
wives yójana, 91, 93, 99, 101
woman, 107, 177, 223, 259, 261, your, 233
265, 267 Yudhi·shthira (Yudhis..thira), 29,
bashful, 251 31, 127, 155, 221, 265, 279,
beautiful, 237 281, 283, 285, 287, 293, 295,
lowborn, 237 297, 299, 301, 303, 305, 307,
unwilling, 83, 141 309, 311, 313, 315, 317, 319,
weeping, 105 321, 323, 325, 327, 331, 333
womb, 157
demon’s, 39
not born from, 29
wonder, 261
wood, 101, 175
khádira (khadirā), 103
woods, 205
words
pleasant, 319
world, 309
hidden, 309
world-guardians, 35
worship, 241
yaksha (yaks.as), 33, 37, 39, 41, 79,
81, 139, 141, 145, 285, 287,
289, 295, 297, 299, 301, 303,
305, 307, 309, 311, 313, 315,
317, 319, 321, 323, 325
Yama, 139, 183, 189, 195, 197, 211,
293
Yámuna, 261
Yayáti (Yayāti), 165
year
thirteenth, 329
years
374

Mahabharata Book Three The Forest Volume Four Clay Sanskrit Library PDF

Uploaded by

Copyright:

Available Formats

Mahabharata Book Three The Forest Volume Four Clay Sanskrit Library PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Mahabharata Book Three The Forest Volume Four Clay Sanskrit Library PDF

Uploaded by

Copyright:

Available Formats

What is the book about?

What is the book about?

What are some of the main characters mentioned?

What are some of the main characters mentioned?

THE CLAY SANSKRIT LIBRARY

FOUNDED BY JOHN & JENNIFER CLAY

Artwork by Robert Beer.

NEW YORK UNIVERSITY PRESS

Sanskrit alphabetical order 7

guide to sanskrit pronunciation

csl punctuation of english

csl punctuation of sanskrit

further help with vowel sandhi

The Story of Rama

The Glorification of the Faithful Wife

The earrings referred to in the title of this section belong

About the Drilling Sticks

Vaiśam. pāyana uvāca:

Yudhis. t. hira uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Vibhı̄s. an. a uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Yudhis. t. hira uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

The King said:

Mārkan. d. eya uvāca:

The King said:

Mārkan. d. eya uvāca:

The Parents-in-Law said:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

Mārkan. d. eya uvāca:

The Sun said:

The Brahmin said:

Vaiśam. pāyana uvāca:

The Sun said:

Vaiśam. pāyana uvāca:

The Sun said: