Yudhishthira’s pilgrimage

Narada explains the merits of pilgrimage to Yudhishthira

At that time he saw before him the celestial Rishi Narada blazing with Brahmi beauty and like unto a fire flaming up in consequence of sacrificial libation. Beholding him come, king Yudhishthira with his brothers stood up and duly worshipped the illustrious one. Endued with blazing energy, the handsome chief of the Kuru race, surrounded by his brothers, shone like the god of a hundred sacrifices encircled by the celestials. Yajnaseni in obedience to the dictates of morality adhered to her lords, like Savitri to the Vedas or the rays of the Sun to the peak of Meru. The illustrious Rishi Narada, accepting that worship, comforted the son of Dharma in proper terms. Addressing Yudhishthira, the Rishi said: “Tell me, O foremost of virtuous men! what it is that you seek and what I can do for you.” At this, the royal son of Dharma bowing with his brothers unto Narada, who was the revered of the celestials, told him with joined hands: “O you that are highly blessed and worshipped by all the worlds! When you are gratified with me, I regard all my wishes in consequence of your grace, as already fulfilled! If, I with my brothers deserve your favour, it behoves you to dispel the doubt that is in my mind. It behoves you to tell me in detail what merit is his that goes round the worlds, desirous of beholding the sacred waters and shrines that are on it.”

Narada then described to Yudhishthira what the intelligent Bhishma had heard before from Pulastya. Narada said: “Bhishma also, well understanding the true import of the Shastras, wandered over the world at the command of Pulastya. Thus did Bhishma end at Prayaga his highly meritorious journey to the tirthas capable of destroying all sins. The man that ranges the earth in accordance with these injunctions, obtains the highest fruit of a hundred horse-sacrifices and earns salvation hereafter. You will obtain merit consisting of the eight attributes, even like that which Bhishma, the foremost of the Kurus, had obtained of yore. As you will lead these ascetics to those tirthas, your merit will be much greater. Those tirthas are infested by Rakshasas, and no one, save yourself can go there. Those foremost of Rishis, Valmiki, Kashyapa, Atreya, Kundajathara, Vishvamitra, Gautama, Asita, Devala, Markandeya, Galava, Bharadwaja, Vasishtha, Muni Uddalaka, Shaunaka with his son, and Vyasa, that best of ascetics, and Durvasas, that foremost of Munis, and Javali of great austerities – all these illustrious Rishis endued with wealth of asceticism, are staying in expectation of you. Meet with these by visiting these tirthas. A great Rishi of immeasurable energy, Lomasha by name, will come to you. You follow him, and me, and by turns visit these tirthas. By this, you will acquire great fame, like king Mahabhisha! Even as the virtuous Yayati and king Pururavas, you blaze forth with your own virtue. Like king Bhagiratha and the illustrious Rama, you shine among kings even as the Sun himself. You are celebrated in the world even as Muni or Ikshwaku, or the highly famous Puru or Vainya! As in days of yore the slayer of Vritra, after burning all his foes, ruled the three worlds, his mind freed from anxiety, so will you rule your subjects, after slaying all your enemies. Having conquered the earth according to the customs of your order, you will obtain renown by your virtue, even like Kartaviryarjuna.”

Having comforted the monarch thus, the illustrious Rishi Narada, bidding farewell to the king, disappeared there and then. The virtuous Yudhishthira, reflecting upon the subject, began to recite unto the ascetics the merit attaching to tirthas!

Dhaumya describes the places of pilgrimage to Yudhishthira

Having ascertained the opinion of his brothers, and of the intelligent Narada, king Yudhishthira, addressing Dhaumya, who was like unto the Grandsire himself, said: “I have for the acquisition of arms, sent away Arjuna. That hero is devoted to me, endued with ability, and well-skilled in weapons, and like unto the exalted Vasudeva himself. I know them both, Krishna and Arjuna, those destroyers of enemies, endued with prowess, even as the puissant Vyasa knows them. I know Vasudeva and Dhananjaya to be none else than Vishnu himself, possessed of the six attributes. This is also what Narada knows, for he has always spoken so unto me. I also know them to be Rishis, Nara and Narayana. Knowing him to possess the ability, I have sent him on the mission. Not inferior unto Indra and fully competent for the task, I have sent that son of a god to see the lord of the celestials and obtain weapons from him. Bhishma and Drona are Atirathas. Kripa and the son of Drona are invincible; these mighty warriors have been installed by Dhritarashtra's son in the command of his army. All these are versed in the Vedas, are heroic, and possessed of the knowledge of every weapon. Endued with great strength, these always desire to encounter Arjuna in fight. Karna also is a mighty warrior versed in celestial weapons. In respect of the impetus of his weapons, he is endued with the strength of the Wind-god. Himself like a flame of fire, the arrows proceeding from him constitute its tongues. The slaps of his left hand cased in leathern fence constitute the crackling of that flame. The dust of the battle-field is its smoke. Urged by the sons of Dhritarashtra even as the wind urges the fire, Karna like unto the all-consuming fire at the end of the Yuga that is sent by Death himself, will, without doubt, consume my troops like unto a heap of straw. Only that mighty mass of clouds called Arjuna, aided by Krishna like unto a powerful wind, with celestial weapon representing its fierce lightning, the white steeds, the rows of white cranes coursing underneath and the unbearable Gandiva, the rainbow ahead, is capable of extinguishing the blazing flame represented by Karna by means of its arrowy showers let off with unflagging steadiness. That conqueror of hostile cities, Arjuna, will, without doubt, succeed in obtaining from Indra himself all the celestial weapons with their fullness and life. Alone he is equal, I think, unto them all. Otherwise it is impossible for us to vanquish in fight all those foes, who have attained to eminent success in all their purposes. We shall behold Arjuna, fully equipped with celestial weapons, for Arjuna having once undertaken a task, never, droops under its weight. Without that hero, however, ourselves, with Draupadi, cannot be at rest in Kamyaka. Therefore, you mention some other wood that is sacred and delightful, and abounds in food and fruits, and that is inhabited by men of pious practices, where we may pass some time, expecting the Arjuna, like the Chataka in expectation of gathering clouds. You tell us of some ashrams open to the regenerate ones, lakes, streams and beautiful mountains. Deprived of Arjuna, I do not like to stay in this wood of Kamyaka. We wish to go somewhere else.”

Beholding the Pandavas afflicted with anxiety and depressed in spirits, Dhaumya, who resembled Brihaspati, spoke thus, comforting them, “O Yudhishthira! Listen to me as I mention certain sacred ashrams, regions, tirthas, and mountains that are approved of by Brahmanas. Listen to me as I speak, yourself with the daughter of Drupada and your brothers, will be relieved from grief. By hearing only of these places, you will acquire merit. By visiting them you will obtain merit a hundred times greater!” Dhaumya, then, described the Tirthas of the four quarters.

Rishi Lomasha is sent by Indra to take Yudhishthira on a pilgrimage

One day, the great Rishi Lomasha in course of his wanderings, went to the abode of Indra, desirous of beholding the lord of the celestials. The great Muni, having approached the chief of the gods, bowed to him respectfully. He beheld Arjuna occupying half of the seat of Indra. Worshipped by the great Rishis, Lomasha sat on an excellent seat at the desire of Indra. Beholding Arjuna seated on Indra's seat, the Rishi began to think as to how Arjuna, who was a Kshatriya, had attained to the seat of Indra himself. What acts of merit had been performed by him and what regions had been conquered by him, that he had obtained a seat that was worshipped by the gods themselves?

As the Rishi was employed with these thoughts, Indra, the slayer of Vritra, came to know of them. Having known them, the lord of Shachi addressed Lomasha with a smile and said: “Listen, O Brahmarshi! about what is now passing in your mind. This one is no mortal though he has taken his birth among men. The mighty-armed hero is even my son born of Kunti. He has come here, in order to acquire weapons for some purpose. Alas! Do you not recognise him as an ancient Rishi of the highest merit? Listen to me, as I tell you who he is and why he has come to me. Those ancient and excellent Rishis who were known by the names of Nara and Narayana are, know, none else than Krishna and Arjuna. Those Rishis, celebrated throughout the three worlds, and known by the names of Nara and Narayana have, for the accomplishment of a certain purpose, been born on earth – for the acquisition of virtue. That sacred Ashrama which even gods and illustrious Rishis are not competent to behold, and which is known throughout the world by the name of Badari, and situated by the source of the Ganga, which is worshipped by the Siddhas and the Charanas, was the abode of Vishnu and Jishnu. Those Rishis of blazing splendour have, at my desire, been born on earth, and endued with mighty energy, will lighten the burden thereof. Besides this, there are certain Asuras known as Nivatakavachas, who, proud of the boon they have acquired, are employed in doing us injuries. Boastful of their strength, they are even now planning the destruction of the gods, for, having received a boon, they no longer regard the gods. Those fierce and mighty Danavas live in the nether regions. Even all the celestials together are incapable of fighting with them. The blessed Vishnu, he, indeed who is known on earth as Kapila, and whose glance alone, destroyed the illustrious sons of Sagara, when they approached him with loud sounds in the bowels of the earth, that illustrious and invincible Hari is capable. Either he or Partha or both may do us that great service, without doubt. Verily as the illustrious Hari had slain the Nagas in the great lake, he, by sight alone, is capable of slaying those Asuras called the Nivatakavachas, along with their followers. But the slayer of Madhu should not be urged when the task is insignificant. A mighty mass of energy that he is, it swells to increasing proportions, it may consume the whole universe. This Arjuna also is competent to encounter them all, and the hero having slain them in battle, will go back to the world of men. You go at my request to earth. You will behold the brave Yudhishthira living in the woods of Kamyaka. On behalf of me, you tell the virtuous Yudhishthira of unbaffled prowess in battle, that he should not be anxious on account of Arjuna, for that hero will return to earth a thorough master of weapons, for without sanctified prowess of arms, and without skill in weapons, he would not be able to encounter Bhishma, Drona and others in battle. You will also represent unto Yudhishthira that the illustrious and mighty-armed Arjuna, having obtained weapons, has also mastered the science of celestial dancing and music both instrumental and vocal. You will also tell him, “yourself also, accompanied by all your brothers, should see the various sacred shrines. For having bathed in different sacred waters, you will be cleansed from your sins, and the fever of your heart will abate. Then you will be able to enjoy your kingdom, happy in the thought that your sins have been washed off.” Endued with ascetic power, it behoves you also to protect Yudhishthira during his wandering over the earth. Fierce Rakshasas ever live in mountain fastnesses and rugged steppes. Protect you the king from those cannibals.”

After Mahendra had spoken thus unto Lomasha, Arjuna also reverently addressed that Rishi, saying, “Protect ever the son of Pandu. Let the king, protected by you, visit the various places of pilgrimage and give away unto Brahmanas in charity.”

The mighty ascetic Lomasha, having answered both saying, “So be it,” set out for the earth, desirous of arriving at Kamyaka. Having arrived at those woods, he beheld king Yudhishthira the just, surrounded by ascetics and his younger brothers.

Rishi Lomasha takes Yudhishthira on a pilgrimage

While Dhaumya was speaking thus, there arrived at the spot the Rishi Lomasha of great energy. The king with his followers and those Brahmanas sat round the highly righteous one, like celestials in heaven sitting round Indra. Having received him duly, Yudhishthira enquired after the reason of his arrival, and the object also of his wanderings.

Thus asked by Pandu's son, the illustrious ascetic, well-pleased, replied in sweet words delighting the Pandavas: “Travelling at will, O Kaunteya! over all the regions, I came to Indra's abode, and saw there the lord of the celestials. There, I saw your heroic brother capable of wielding the bow with his left hand, seated on the same seat with Indra. Beholding Partha on that seat I was greatly astonished! The lord of the celestials then said unto me: ‘Go unto the sons of Pandu.’ At the request, therefore, of Indra as also of Arjuna have I come here with speed, desiring to see you with your younger brothers. O child! I will relate what will please you highly! Listen to it, with Draupadi and the Rishis that are with you. Partha has obtained from Rudra that incomparable weapon for the acquisition of which you had sent him to heaven. That fierce weapon, known by the name of Brahma-shira which arose after Amrita, and which Rudra had obtained by means of ascetic austerities, has been acquired by Arjuna together with the Mantras for hurling and withdrawing it, and the rites of expiation and revival. Arjuna has also acquired Vajras, Dandas and other celestial weapons from Yama, Kubera, Varuna and Indra! He has also thoroughly learnt music, both vocal and instrumental, and dancing and proper recitation of the Sama Veda from Vishwavasu's son. Having thus acquired weapons and mastered the Gandharva Veda, your third brother Arjuna lives happily in heaven. Listen to me, O Yudhishthira! for I shall now deliver to you the message of that foremost of celestials. He has commanded me saying: ‘You will, no doubt, go to the world of men. Tell Yudhishthira these words of mine, ‘Soon will your brother Arjuna come to you, having acquired arms and accomplished a great deed for the celestials that is incapable of being accomplished by themselves. Meanwhile devote yourself to ascetic austerities, with your brothers. There is nothing superior to asceticism, and it is by asceticism that a person achieves great results. I know very well that Karna is endued with great ardour, energy, strength and prowess that is incapable of being baffled. I also know that, skilled in fierce conflict, he has not his rival in battle; that he is a mighty bowman, a hero deft in the use of fierce weapons and cased in the best of mail. I know that that exalted son of Aditya resembles the son of Maheshvara himself. I also know the high natural prowess of the broad-shouldered Arjuna. In battle Karna is not equal unto even a sixteenth part of Pritha's son. As for the fear of Karna which is in your heart, I shall dispel when Arjuna will have left heaven. As regards your purpose to set out on a pilgrimage to tirthas, the great Rishi Lomasha will, without doubt, speak unto you. Whatever that regenerate Rishi will relate unto you touching the merits of asceticism and tirthas, you should receive with respect and not otherwise!’

“Listen now, O Yudhishthira! to what Arjuna has said: ‘Cause my brother Yudhishthira to attend to the practice of virtue which leads to prosperity. Endued with wealth of asceticism, you are conversant with the highest morality, with ascetic austerities of every kind, with the eternal duties of kings blessed with prosperity, and the high and sanctifying merit that men obtain from tirthas. Persuade the sons of Pandu to acquire the merit attaching to tirthas. With your whole soul persuade the king to visit the tirthas and give away kine.’ This is what Arjuna said unto me. Indeed he also said, ‘Let him visit all the tirthas protected by you. You will also protect him from Rakshasas, and watch over him in inaccessible regions and rugged mountain breasts. As Dadhichi had protected Indra, and Angiras had protected the Sun, so do you protect the sons of Kunti from Rakshasas. Along the way are many Rakshasas, huge as mountain-cliffs. But protected by you these will not be able to approach the sons of Kunti.’ Obedient to the words of Indra and at the request of Arjuna also protecting you from dangers, I shall wander with you.

“Before this, O son of the Kuru race! I have twice visited the tirthas. With you I shall repair to them for the third time. Manu and other royal Rishis of meritorious deeds had undertaken journeys to tirthas. Indeed, a trip to them is capable of dispelling all fear! They that are crooked-minded, they that do not have their souls under control, they that are illiterate and perverse, do not bathe in tirthas. But you are ever of a virtuous disposition and conversant with morality and firm in your promises. You will surely be able to free yourself from the world. For you are even as king Bhagiratha, or Gaya, or Yayati, or any one, that is like them.”

Yudhishthira answered: “I am so overwhelmed with delight, O Brahmana! that I cannot find words to answer you. Who can be more fortunate than he who is remembered even by the lord of the celestials? Who can be more fortunate than he who has been favoured with your company, who has Arjuna for a brother, and who is thought of by Vasava himself? As to your words, in respect of a trip to the tirthas, my mind had already been made up at the words of Dhaumya. I shall start, at whatever hour you may be pleased to appoint, on the proposed journey to tirthas. Even this is my firm resolve!”

Lomasha then said unto Yudhishthira, who had made up his mind to start on the proposed journey: “O mighty king! Be light as regards your retinue, for by this you will be able to go more easily!”

Yudhishthira then said: “Let those mendicants, Brahmanas and Yogis that are incapable of bearing hunger and thirst, the fatigues of travel and toil, and the severity of winter, desist. Let those Brahmanas also desist that live on sweetmeats, and they also that desire cooked viands and food that is sucked or drunk as well as meat. Let those also remain behind that are dependent on cooks. Let those citizens that have followed me from motives of loyalty, and whom I have hitherto kept on proper stipends, repair to king Dhritarashtra. He will give them their allowances in due time. If, however, that king refuses to grant them proper allowances, the king of the Panchalas will, for our satisfaction and welfare, give them these.”

Thereupon oppressed with grief, the citizens and the principal Brahmanas and Yatis set out for Hastinapura. Out of affection for Yudhishthira, Dhritarashtra received them properly, and gratified them with proper allowances. Yudhishthira, with only a small number of Brahmanas, abode for three nights at Kamyaka, cheered by Lomasha.

Those Brahmanas then, that had been dwelling with him in the woods, beholding the son of Kunti about to set out on the pious pilgrimage, approached him and said: “You are about to set out, O king! on your journey to the sacred tirthas, along with your brothers and accompanied by the illustrious Rishi Lomasha. It behoves you to take us with you. Without you, we shall not be able to visit them at any time. Surrounded by dangers and difficult of access, they are infested by beasts of prey. Those tirthas are inaccessible to persons in small parties. Foremost of all, your brothers are ever brave. Protected by your heroic selves, we also would proceed to them. Permit us to acquire through your grace the blessed fruit of tirthas. Protected by your energy, let us be cleansed of all our sins by visiting those tirthas and purified by baths therein. Bathing in those tirthas, you also will acquire without doubt the regions difficult of acquisition that Kartavirya and Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only had earned. In your company, we desire to behold Prabhasa and other tirthas, Mahendra and other hills, Ganga and other rivers, and Plaksha and other gigantic trees. If you have any regard for the Brahmanas, do our bidding. You will surely have prosperity from this. The tirthas are infested by Rakshasas that ever obstruct ascetic penances. It behoves you to protect us from them. Protected by Lomasha and taking us with you, go to all the tirthas spoken of by Dhaumya and the intelligent Narada, as also all those that have been spoken of by the celestial Rishi Lomasha, endued withgreat ascetic wealth, and be you, by this, cleansed of all your sins.”

Thus addressed respectfully by them, the king surrounded by his heroic brothers headed by Bhima, with tears of joy in his eyes, said unto all those ascetics: “Let it be so.” With the permission then of Lomasha, as also of his priest Dhaumya, that foremost of Pandu's sons with soul under complete control, resolved, along with his brothers and Drupada's daughter of faultless features, to set out. Just at this time, the blessed Vyasa, as also Parvata and Narada, all endued with high intelligence, came to Kamyaka for seeing the son of Pandu. Beholding them, king Yudhishthira worshipped them with due rites. Worshipped by the monarch thus, those blessed ones, addressing Yudhishthira, said: “O Yudhishthira! O Bhima! and you twins! Banish all evil thoughts from your minds. Purify your hearts and then set out for the tirthas. The Brahmanas have said that the observance of regulations in respect of the body are called earthly vows, while efforts to purify the heart, so that it may be free from evil thoughts, are called spiritual vows. The mind that is free from all evil thoughts is highly pure. Purifying yourselves, therefore, harbouring only friendly feelings for all, behold the tirthas. Observing earthly vows in respect of your bodies and purifying your minds by spiritual vows, obtain the fruits as recited, of pilgrimages.”

Saying, “So be it,” the Pandavas with Draupadi, caused those celestial and human Rishis to perform the usual propitiatory ceremonies. Those heroes, having worshipped the feet of Lomasha, Dvaipayana, Narada and the celestial Rishi Parvata, and accompanied by Dhaumya as also the ascetics that had been residing with them in the woods, set out on the day following the full moon of Agrahayana in which the constellation Pushya was ascendant. Dressed in barks and hides, and with matted lock on head, they were all cased in impenetrable mail and armed with swords. The heroic sons of Pandu with quivers, arrows, scimitars and other weapons, and accompanied by Indrasena and other attendants with fourteen and one cars, a number of cooks and servants of other classes, set out with faces turned towards the east!

Yudhishthira said: “O best of celestial Rishis! I do not think that I am without merits. Yet am I afflicted with so much sorrow that there never was a king like me. I think, however, that my enemies are destitute of good qualities and even destitute of morality. Yet why, O Lomasha! do they prosper in this world?”

Lomasha said: “Grieve not ever, O king! that sinful men should often prosper in consequence of the sins they commit. A man may be seen to prosper by his sins, obtain good therefrom and vanquish his foes. Destruction, however, overtakes him to the roots. I have seen many Daityas and Danavas prosper by sin but I have also seen destruction overtake them. I have seen all this in the righteous age of yore. The gods practised virtue, while the Asuras abandoned it. The gods visited the tirthas, while the Asuras did not visit them. At first, the sinful Asuras were possessed with pride. Pride begat vanity and vanity begat wrath. From wrath arose every kind of evil propensities, and from these latter sprang shamelessness. In consequence of shamelessness, good behaviour disappeared from among them. Because they had become shameless and destitute of virtuous propensities and good conduct and virtuous vows, forgiveness and prosperity and morality forsook them in no time. Prosperity then sought the gods, while adversity sought the Asuras. When the Daityas and the Danavas, deprived of sense by pride, were possessed by adversity. Kali also sought to possess them. Overwhelmed with pride, and destitute of rites and sacrifices, and devoid of reason and feeling, and their hearts full of vanity, destruction overtook them soon. Covered with infamy, the Daityas were soon exterminated. The gods, however, who were virtuous in their practices, going to the seas, the rivers, the lakes and the holy spots, cleansed themselves of all sins, by means of ascetic penances and sacrifices and gifts and blessings, and obtained prosperity and the consequence. Because the gods always performed sacrifices and holy deeds abandoning every practice that was evil, and visited the tirthas, as the consequence thereof they acquired great good fortune. Guided by this, you also, with your brothers, bathe in tirthas, for then you will obtain prosperity once more. Even this is the eternal road. As king Nriga, Shibi, Aushinara, Bhagiratha, Vasumanas, Gaya, Puru and Pururavas, by practising ascetic penances and visiting tirthas and touching sacred waters and beholding illustrious ascetics, obtained fame, sanctity, merit and wealth, so you will also obtain prosperity that is great. As Ikshvaku with his sons, friends and followers, as Muchukunda, Mandhatri and king Marutta, as the gods through power of asceticism and the celestial Rishis also, had all obtained fame, so will you also obtain great celebrity. The sons of Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance, will, without doubt, be soon exterminated like the Daityas.”

Yudhishthira's pilgrimage

The heroic sons of Pandu, accompanied by their followers, proceeding from place to place, at last arrived at Naimisharanya. Reaching the Gomati, the Pandavas bathed in the sacred tirtha of that stream, and having performed their ablutions there, they gave away both kine and wealth. Repeatedly offering oblations of water to the gods, the pitris, and the Brahmanas, in the tirthas called Kanya, Ashva, and Go and staying as directed in Kalakoti and the Vishaprastha hills, the Kauravas then reached Vahuda and performed their ablution in that stream.

Proceeding next to the sacrificial region of the gods known by the name Prayaga, they bathed in the confluence of Ganga and Yamuna and residing there practised ascetic penances of great merit. The Pandavas, of truthful promises, bathing in the tirtha, cleansed themselves of every sin.

The sons of Pandu then, accompanied by those Brahmanas, proceeded to the tirtha called Vedi, sacred to the Creator and adored by the ascetics. Residing there for some time and gratifying the Brahmanas with the fruit and roots of the wilderness and clarified butter, those heroes began to practise ascetic penances of great merit.

They then proceeded to Mahidhara consecrated by that virtuous royal sage Gaya of unrivalled splendour. In that region is the hill called Gayashira, as well as the delightful river called Mahanadi, with fine banks graced by bushes of canes. On that celestial hill of holy peaks is a sacred tirtha called Brahmasara which is much adored by ascetics. There on the banks of that lake had dwelt of yore the eternal god himself of justice and it was there that the illustrious Rishi Agastya had repaired to behold that deity. It is from that lake that all the rivers take their rise and there in that tirtha, Mahadeva, the wielder of the Pinaka, is present. Arriving at that spot, the heroic sons of Pandu practised the vow that is known by the name of the Chaturmasya according to all the rites and ordinances of the great sacrifice called Rishiyajna. It is there that that mighty tree called the Eternal banian stands. Any sacrifice performed there produces merit that is eternal. In that sacrificial platform of the gods producing eternal merit, the Pandavas began to fast with concentrated souls. There came unto them Brahmanas by hundreds endued with wealth of asceticism. Those Brahmanas also all performed the Chaturmasya sacrifice according to the rites inculcated by the Rishis. There in that tirtha, those Brahmanas old in knowledge and ascetic merit and fully versed in the Vedas, that constituted the court of the illustrious sons of Pandu, talked in their presence upon various subject of sacred import. It was in that place that the learned vow-observing, and sacred Shamatha, leading, besides, a life of celibacy, spoke unto them of Gaya, the son of Amurttaraya. Shamatha said: “Gaya was one of the foremost of royal sages. Listen to me, O Bharata! as I recite his meritorious deeds. It was here that Gaya had performed many sacrifices distinguished by the enormous quantities of food that were distributed and the profuse gifts that were given away unto Brahmanas. Those sacrifices were distinguished by mountains in hundreds and thousands of cooked rice, lakes of clarified butter and rivers of curds in many hundreds, and streams of richly-dressed curries in thousands. Day after day were these got ready and distributed amongst all comers, while, over and above this, Brahmanas and others received food that was clean and pure. During the conclusion also of every sacrifice when gifts were dedicated to the Brahmanas, the chanting of the Vedas reached the heavens. So loud, indeed, was the sound of the Vedic Mantras that nothing else could be heard there. Thus sacred sounds filled the earth, the points of the horizon, the sky and heaven itself. Even these were the wonders that persons noticed on those occasions. Gratified with the excellent viands and drinks that the illustrious Gaya provided men went about singing these verses: ‘In Gaya's great sacrifice, who is there today, amongst creatures, that still desires to eat? There are yet twenty-five mountains of food there after all have been fed!’ What the royal sage Gaya of immense splendour has achieved in his sacrifice was never achieved by men before, nor will be by any in future. The gods have been so surfeited by Gaya with clarified butter that they are not able to take anything that anybody else may offer. As sand grains on earth, as stars in the firmament, as drops showered by rain-charged clouds, cannot ever be counted by anybody, so can none count the gifts in Gaya's sacrifice! Many times did king Gaya perform sacrifices of this description, here, by the side of this Brahmasara!"

After this, Yudhishthira proceeded to the ashrama of Agastya and took up his abode in Durjaya. It was here that king Yudhishthira asked Lomasha as to why Agastya had slain Vatapi there. The king also enquired after the extent of that man-destroying Daitya's prowess, and the reason also of the illustrious Agastya's wrath being excited against that Asura. Thus questioned, Lomasha narrated him the entire story related to Agastya.

Lomasha said: “It is from that time that this spot has become known on the earth as the ashrama of Agastya. Indeed this is the ashrama graced with numerous beauties, of that Agastya who had slain Vatapi of Prahrada's race. The sacred Bhagirathi, adored by gods and Gandharvas gently runs by, like a breeze-shaken pennon in the welkin. Yonder also she flows over craggy crests descending lower and lower, and looks like an affrighted she-snake lying along the hilly slopes. Issuing out of the matted locks of Mahadeva, she passes along, flooding the southern country and benefiting it like a mother, and ultimately mingles with the ocean as if she were his favourite bride. Bathe as you like in this sacred river, O son of Pandu! And behold there the tirtha of Bhrigu that is celebrated over the three worlds and adored by great Rishis. Bathing here, Rama of Bhrigu's race regained his might, which had been taken away from him by Dasaratha's son. Bathing here, with your brothers and Krishna, you will certainly regain that energy of yours that has been taken away by Duryodhana, even as Rama regained his that had been taken away by Dasaratha's son in hostile encounter."

At these words of Lomasha, Yudhishthira bathed there with his brothers and Krishna, and offered oblations of water to the gods and the Pitris. After Yudhishthira had bathed in that tirtha, his body blazed forth in brighter effulgence, and he became invisible in respect of all foes.

Then the son of Kunti went at a slow pace to the two rivers Nanda and Aparananda, which had the virtue of destroying the dread of sin. The protector of men having reached the hill Hemakuta, beheld there very many strange and inconceivable sights. There the very utterance of words caused the gathering of clouds, and a thousand volleys of stones. People at its sight, were struck sad, and were unable to ascend the hill. There the winds blew, and the heavens always poured down rains; and likewise the sounds of the recitation of the sacred writ were heard, yet nobody was seen. In the evening and in the morning would be seen the blessed fire that carries offerings to the gods and there flies would bite and interrupt the practice of austerities. There a sadness would overtake the soul, and people would become sick. Yudhishthira, having observed very many strange circumstances of this character again addressed his questions to Lomasha with reference to these wonderful things.

Lomasha said: “O king! I am going to tell you as we heard it before; do attend to the same with intent mind. In this peak of Rishaba, there was once a saint known by that name. His life had lasted for many hundred years. He was devoted to penances and was greatly wrathful. He, forsooth, for having been spoken to by others, from wrath addressed the hill thus, ‘Whoever should utter any words here, you must throw stones at him, and you must call up the winds to prevent him from making any noise.’ This was what the saint said. So at this place, as soon as a man utters any words, he is forbidden by a roaring cloud. Thus these deeds were performed by that great saint, and from wrath he also forbade other acts. Tradition says that when the gods of yore had come to the Nanda, suddenly came over there a number of men to look at the celestials. Those same gods at whose head stood Indra did not, however, like to be seen; and so they rendered this spot inaccessible, by raising obstructions in the form of hills. From that day forward, men could not cast their eyes at any time on what looked like a hill, far less could they ascend the same. This big mountain is incapable of being seen by one who has not led an austere life, nor can such a one ascend it. Therefore, keep you your tongue under control. Here at that time all those gods performed the best sacrificial rites. Even up to this day these marks thereof may be seen. This grass here has the form of the sacred kusha grass: the ground here seems to be overspread with the sacred grass; many of these trees here look like the spots for tying the sacrificial beasts. Still the Gods and saints have residence here; and their sacred fire is observed in the morning and in the evening. Here if one bathes, his sin is forthwith destroyed. Therefore, perform your ablutions, together with your younger brothers. Then after having washed yourself in the Nanda, you will repair to the river Kaushiki, the spot where the most excellent and severest form of penances was practised by Vishvamitra.”

Then the king with his attendants, having washed his body there, proceeded to the river Kaushiki, which was pure and delightful and pleasant with cool water. Lomasha said: “This is the pure divine river by name Kaushiki. This is the delightful hermitage of Vishvamitra, conspicuous here. This is a hermitage, with a holy name, belonging to Kashyapa of mighty soul; whose son was Rishyashringa, devoted to penances, and of passions under control. He, by force of his penances caused Indra to rain; and that god, dreading him, poured down rain during a drought. That powerful and mighty son of Kashyapa was born of a deer. He worked a great marvel in the territory of Lomapada. When the crops had been restored, king Lomapada gave his daughter Shanta in marriage to him.”

Then, the son of Pandu started from the river Kaushiki and repaired in succession to all the sacred shrines. He came to the sea where the river Ganga falls into it; and there in the centre of five hundred rivers, he performed the holy ceremony of a plunge. Then, accompanied by his brothers, the valiant prince proceeded by the shore of the sea towards the land where the Kalinga tribes dwell.

Lomasha said: “There is the land, O Kunti's son! where the Kalinga tribes dwell. Through it passes the river Vaitarani, on the banks whereof even the god of virtue performed religious rites, having first placed himself under the protection of the celestials. Verily, this is the northern bank, inhabited by saints, suitable for the performance of religious rites beautified by a hill, and frequented by persons of the regenerate caste. This spot in holiness rivals the path whereby a virtuous man, fit for going to heaven, repairs to the region inhabited by gods. Verily at this spot in former times, other saints likewise worshipped the immortals by the performance of religious rites. At the very spot it was that the god Rudra seized the sacrificial beast and exclaimed, ‘This is my share!’ Then when the beast was carried away by Shiva, the gods spoke to him saying, ‘Cast not a covetous glance at the property of others, disregarding all the righteous rules.’ Then they addressed words of glorification of a pleasing kind to the god Rudra. They satisfied him by offering a sacrifice, and paid him suitable honours. Thereupon he gave up the beast, and went by the path trodden by the gods. Thereupon what happened to Rudra, learn from me! Influenced by the dread of Rudra, the gods set apart for evermore, the best allotment out of all shares, such as was fresh and not stale to be appropriated by the god. Whosoever performs his ablutions at this spot, while reciting this ancient story, beholds with his mortal eyes the path that leads to the region of the gods.”

Then all the sons of Pandu and likewise the daughter of Drupada, all of whom were the favoured of Fate, descended to the river Vaitarani, and made libations to the names of their fathers.

Yudhishthira said: “O Lomasha! How great must be the force of a pious deed! Having taken my bath at this spot in a proper form, I seem to touch no more the region inhabited by mortal men! I am beholding all the regions. This is the noise of the magnanimous dwellers of the wood, who are reciting their audible prayers.”

Lomasha said: “O Yudhishthira! The place whence this noise comes and reaches your ears is at the distance of three hundred thousand yojanas, to be sure. Rest you quiet and utter no word. This is the divine forest of the Self-existent One, which has now come to our view. There, Vishvakarma of a dreaded name performed religious rites. On the mighty occasion of that sacrifice, the Self-existent One made a gift of this entire earth with all its hilly and forest tracts, to Kashyapa, by way of gratuity, for ministering as a priest. Then, as soon as that goddess Earth was giving away, she became sad at heart, and wrathfully spoke the following words to that great lord, the ruler of the worlds, ‘O mighty god! It is unworthy of you to give me away to an ordinary mortal. This act of gift on your part will come to nothing; for here I am going to descend into the bottom of the nether world.’ Then when the blessed saint Kashyapa beheld the goddess Earth, despondent and sad, he performed a propitiatory act calculated to appease her wrath. Then, the Earth was pleased with his pious deed. She uprose again from within the waters, and showed herself in the form of a sacred altar. This is the spot which distinctly manifests the form of an altar. Ascend over it, and you will gain valour and strength. This is the very altar which reaches as far as the sea, and rests itself upon its bosom. May good luck be yours! Mount hereupon and cross the sea. While you mount upon it, I shall administer the ceremony for averting all evil from you; for this altar here, as soon as it gets a mortal's touch, at once enters into the sea. Salutation to the god who protects the universe! Salutation to you that are beyond the universe! O Lord of gods! vouchsafe your presence in this sea. You must recite the following words of truth, and while so reciting, you must quickly ascend this altar, ‘The god of fire, the sun, the organ of generation, water, goddess and the seed of Vishnu, and the navel of nectar. The god of fire is the organ that generated the ocean; the earth is your body; Vishnu deposited the seed that caused your being and you are the navel of nectar.’ Thus, the words of truth must be audibly recited, and while so reciting, one must plunge into the lord of rivers. Otherwise this lord of waters of divine birth, this best storehouse of the waters of the earth, should not be touched, even with the end of a sacred grass.”

Then when the ceremony for averting evil had been completed in his behalf, the magnanimous Yudhishthira went into the sea, and having performed all that the saint had bid, repaired to the skirts of the Mahendra hill, and spent the night at that spot.

Yudhishthira spent there a single night, and with his brothers, paid the highest honours to the religious men. Lomasha made him acquainted with the names of all of them, such as the Bhrigus, the Angiras, the Vasishthas, and the Kashyapas. The royal saint paid visit to them all and made obeisance to them with joined palms. Then he asked the valiant Akritavrana, who was a follower of Parasurama, “when will the revered Parasurama show himself to the religious men here? It is desired on that occasion to obtain a sight of the descendant of Bhrigu.”

Akritavrana said, “Your journey to this spot is already known to Rama, whose soul spontaneously knows everything. He is in every way well-pleased with you, and he will show himself readily to you. The saints who practise penances here, are permitted to see him on the fourteenth and the eighth day of the lunar course. On the morrow at the end of this very night there will set in the fourteenth day of the lunar course. On that occasion you will have a sight of him, clad in a sable deerskin, and wearing his hair in the form of a matted mass."

Then on the fourteenth day of the moon, the mighty-souled Rama at the proper hour showed himself to those members of the priestly caste and also to the virtuous king Yudhishthira and his younger brothers. The lord together with his brothers, worshipped Rama, and the very highest honours were paid by him to all those members of the twice-born class. After worshipping Jamadagni's son and having received words of praise from him, at his direction he spent the night on the Mahendra hill, and then started on his journey towards the southern regions.

The magnanimous monarch pursued his journey, and at different spots on the shore of the sea visited the various bathing places, all sacred and pleasant and frequented by men of the sacerdotal caste. He in proper form took his bath in them together with his younger brothers and then went to an excellent river, the holiest of all. There also the magnanimous king, took his plunge, and offered libations to his forefathers and the gods, and distributed riches to the leaders of the twice-born class. Then he went to the Godavari, a river that falls directly into the sea. There he was freed from his sins. He reached the sea in the Dravida land, and visited the holy spot passing under Agastya's name, which was exceedingly sacred and exceptionally pure. The valiant king visited the feminine sacred spots. Here he listened to the story of that well-known feat which was achieved by Arjuna, chief of all wielders of the bow, and which was beyond the power of human beings to perform. Here he was praised by the highest members of the saintly class, and the son of Pandu experienced the greatest delight. He, accompanied by Draupadi bathed in those holy spots, and speaking of Arjuna's valour in laudatory terms delightfully spent his time in the place. Then he gave away thousands of cows at those holy spots on the coast of the sea; and with his brothers narrated well pleased how Arjuna had made a gift of kine. He visited one by one those holy places on the coast of the sea and many other sacred spots, and thus fulfilled his heart's desire, till he came to the holiest of all known by the name of Shuparaka.

Then having crossed a certain tract on the coast of the sea, he reached a forest celebrated on earth. There the deities had practised asceticism in former days, and likewise virtuous rulers of men had performed sacrificial rites. There he, possessed of long and lusty arms, beheld the celebrated altar of Richika's son, who was the foremost of all wielders of the bow. The altar was girt round by hosts of ascetics, and was fit to be worshipped by persons of a virtuous life. Then the king beheld the holy and delightful shrines of all the gods and of the Vasus, of the hosts of wind, of the two celestial physicians, of Yama, son of the sun and of the lord of riches, of Indra, of Vishnu, of the lord Creator, of Shiva, of the moon, of the author of day, of the lord of waters, of the host of Sadhyas, of Brahma, of the forefathers, of Rudra together with all his followers, of the goddess of learning, of the host of Siddhas, and of many immortal holy gods besides. In those shrines the king observed various fasts, and gave away large quantities of gems. He plunged his body in all the holy spots, and then came again to Shurparaka. He by the same landing-place of the sea again proceeded with his uterine brothers and came over to the holy spot Prabhasa, whereof fame has been spread by mighty Brahmanas throughout the world. There he, possessed of a pair of large red eyes, washed himself with all his younger brothers, and offered libations to the forefathers and the celestial hosts; and so did Draupadi and all those Brahmanas together with Lomasha. For twelve days he subsisted upon air and water. He performed ablutions for days and nights and surrounded himself with fires kindled on all sides. Thus that greatest of all virtuous men engaged himself in asceticism.

At Prabhasa, Krishna and Balarama visited the Pandavas. From there, Yudhishthira, accompanied by his brothers and servants, and also by Lomasha, went to the sacred river Payoshni. Its fine landing place was constructed by the king of Vidarbha. He began to dwell on the banks of the Payoshni, whose waters were mingled with the distilled Soma juice. There Yudhishthira was greeted with excellent laudatory, terms by numerous leaders of the twice-born class, who were delighted to see him there.

Lomasha said: "O king! When Nriga performed a sacrifice here, he gratified Indra, the demolisher of hostile cities, by offering the Soma juice. Indra was refreshed and was very much pleased. Here the gods together with Indra, and the protectors of all born beings, celebrated sacrifices of various kinds on a large scale, and paid abundant gratuities to the ministering priests. Here king Amurtarayasa satisfied Indra by the offer of the Soma juice, when seven horse-sacrifices were performed by that king. The articles which in other sacrificial rites are uniformly made of the timber, wood and of earth, were all made of gold in the seven sacrifices performed by him. It is said that in all those rites, seven sets of stakes, rings for the sacrificial stakes, spots, ladles, utensils, spoons were prepared by him. On each sacrificial stake, seven rings were fastened at the top. The celestials together with Indra, themselves erected the sacrificial stakes of shining gold which had been prepared for his sacred rites. In all those magnificent sacrifices instituted by Gaya, the protector of the earth, Indra, was delighted by drinking the Soma juice, and the ministering priests were gratified with the gratuities paid to them. The priests obtained untold wealth counted out to them. As the sand-grains of the earth, or as the stars in the sky, or as the rain-drops when it rains, cannot be counted by anyone, so the wealth Gaya gave away was incapable of being counted by figures. So untold was the wealth that was given to the ministering priests in all those seven sacrifices that even the above-mentioned objects might be counted by figures, but the gratuities bestowed by him whose largeness exceeded all that was known before were not capable of being counted by figures. Images of the goddess of speech were made of gold by the sculptor of the gods; and the king gratified the members of the sacerdotal caste, who had arrived from all the cardinal points, by making presents to them of those images, of gold. When the high-souled Gaya performed his sacrificial rites, he erected sacrificial piles at so many different spots that but little space was left on the surface of the earth. He by that sacred act attained the regions of Indra. Whoever should bathe in the river, Payosini, would go to the regions attained by Gaya. Therefore, you and your brothers should bathe in this river; then, you will be freed from all these sins."

Yudhishthira with his brothers performed ablutions in the Payoshni river. Then, the powerful monarch together with his brothers, journeyed to the hill of sapphires and the great river Narmada. The blessed saint Lomasha there named to him all the delightful holy spots and all the sacred shrines of the celestials. Then he with his brothers visited those places, according to his desire and convenience. At various places Brahmanas by thousands received gifts from him.

Lomasha said, “O son of Kunti! one who visits the sapphire Hill and plunges his body in the river Narmada attains the regions inhabited by the celestials and kings. This period is the junction between the Treta and the Kali age. This is the period when a person gets rid of all his sins. This is the spot where Sharyati performed sacrificial rites, wherein Indra appeared in a visible form and drank the Soma juice, with the two celestial physicians. Bhrigu's son of severe austerities conceived anger towards the great Indra; and the mighty Chyavana paralysed Indra, and for his wife obtained the princess, Sukanya. This is his lake, shining, and resounding with the voice of birds. Here you must, together with your brothers, offer libations of water to your forefathers and the gods. Having visited it and Sikataksha also, you shall repair to the Saindhava wood, and behold a number of small artificial rivers. You shall touch the waters of all the holy lakes and reciting the hymns of the god Sthanu Shiva, meet with success in every undertaking. For this is the junction, of the two ages of the world, Dwapara and Treta. It is a time capable of destroying all the sins of a person. Here you perform ablutions, for the spot is able to remove all the sins of an individual. Yonder is the Archika hill, a dwelling place for men of cultured minds. Fruits of all the seasons grow here at all times and the streams run for ever. It is an excellent place fit for the celestials. There are the holy cairns of diverse forms, set up by the celestials. This is the bathing spot belonging to the Moon. The saints are in attendance here on all sides round, they are the dwellers of the wood and the Valakhilyas, and the Pavakas, who subsist on air only. These are three peaks and three springs. You may walk round them all, one by one: then you may wash yourself at pleasure. Shantanu and Shunaka the sovereign of men, and both Nara and Narayana have attained everlasting regions from this place. Here did the gods constantly lie down, as also the forefathers, together with the mighty saints. In this Archika hill, they all carried on austerities. Sacrifice to them. Here did they, also the saints, eat rice cooked in milk. Here is the Yamuna of an exhaustless spring. Krishna here engaged himself in a life of penances. The twin brothers, and Bhimasena and Krishna and all of us will accompany you to this spot. This is the holy spring that belongs to Indra. Here the creative and the dispensing deity, and Varuna also rose upwards, and here too they dwelt, observing forbearance, and possessed of the highest faith. This excellent and propitious hill is fit for persons of a kindly and candid disposition. This is that celebrated Yamuna, frequented by hosts of mighty saints, the scene of diverse religious rites, holy, and destructive of the dread of sin. Here did Mandhata himself, of a mighty bow, perform sacrificial rites for the gods; and so did Somaka, who was the son of Sahadeva, and a most excellent maker of gifts. This is Somaka’s hermitage which looks lovely before our eyes. Any one would attain the blessed regions, if he should spend six nights here controlling his passions. Here, free from excitement and self-controlled, we must spend six nights. Be you ready therefor.

“Here, the lord of born beings himself performed a sacrifice in former times, the ceremony called Ishtikrita, which occupied one thousand years. Ambarisha, son of Nabhaga, sacrificed near the Yamuna river. Having sacrificed there, he gave away ten Padmas of gold coins to the attendant priests, and he obtained the highest success by his sacrifices and austerities. This is the spot where that sovereign of the entire earth, Nahusha's son, Yayati, of unmeasured force, and who led a holy life, performed his sacrificial rites. He competed with Indra and performed his sacrifice here. Behold how the ground is studded with places for the sacrificial fires of various forms, and how the earth seems to be subsiding here under the pressure of Yayati's pious works. This is the Shami tree, which has got but a single leaf, and this is a most excellent lake. Behold these lakes of Parashurama, and the hermitage of Narayana. This is the path which was followed by Richika's son, of unmeasured energy, who roamed over the earth, practising the Yoga rites in the river Raupya. Hear what a Pishacha woman, who was decked with pestles for her ornaments, said to a Brahmana woman, as I was reciting here the table of genealogy. She said, ‘Having eaten curd in Yugandhara, and lived in Achutasthala, and also bathed in Bhutilaya, you should live with your sons. Having passed a single night here, if you will spend the second, the events of the night will be different from those that have happened to you in the day-time.’ Today we shall spend the night at this very spot. This is the threshold of the field of the Kurus. At this very spot, Yayati performed sacrificial rites, and made gifts of an abundance of gems. Indra was pleased with those sacred rites. This is an excellent holy bathing-place on the river Yamuna, known as Plakshavatarana, descent of the banian tree. Men of cultured minds call it the entrance to the region of heaven. Here, after having performed sacrificial rites of the Saraswata king, and making use of the sacrificial stake for their pestle, the highest order of saints performed the holy plunge prescribed at the end of a sacred ceremony. King Bharata here performed sacrificial rites. To celebrate the horse-sacrifice, here he set free the horse who was the intended victim. That monarch had won the sovereignty of the earth by righteousness. The horse he let go more than once were of a colour checkered with black. It was here that Marutta sheltered by Samvartta, leader of saints, succeeded in performing excellent sacrifices. Having taken his bath at this spot, one can behold all the worlds, and is purified from his evil deeds. Do you, therefore, bathe at this spot.”

Then Yudhishthira bathed there with his brothers, while the mighty saints were uttering laudatory words to him. He addressed the following words to Lomasha, “O you whose strength lies in truthfulness! By virtue of this pious act, I behold all the worlds. From this place, I behold that most praiseworthy of Pandu's sons Arjuna, the rider of white steed."

Lomasha said, “It is even so! The saints of the highest order thus behold all the regions. Behold this holy Sarasvati here, thronged by persons who look upon her as their sole refuge. Having bathed here, you will be free from all your sins. Here the celestial saints performed sacrificial rites of Saraswata king: and so did the saints and the royal saints. This is the altar of the lord of beings, five yojanas in extent on all sides round. This is the field of the magnanimous Kurus, whose habit it was to perform sacrifices. If mortals breathe their last at this spot, they go to heaven. Thousands upon thousands of men come to this place to die. A blessing was pronounced on this spot by Daksha, when he was engaged in sacrifice here, in these words, ‘Those men that shall die at this spot shall win a place in heaven.’ Here is the beautiful and sacred river, Sarasvati, full of water: and here is the spot known as Vinasana, or the place where the Sarasvati disappeared. Here is the gate of the kingdom of the Nishadas and it is from hatred for them that the Sarasvati entered into the earth in order that the Nishadas might not see her. Here too is the sacred region of Chamashodbheda where the Sarasvati once more became visible to them. Here she is joined by other sacred rivers running seawards. Here is that sacred spot known by the name of Sindhu, where Lopamudra accepted the great sage Agastya as her lord and here is the sacred tirtha called Prabhasa, the favoured spot of Indra and which removes all sins. Yonder is visible the region of Vishnupada. Here is the delightful and sacred river, Vipasa. From grief for the death of his sons the great sage Vasistha had thrown himself into this stream, after binding his limbs. When he rose from the water, he was unfettered. Look, with your brothers at the sacred region of Kasmeera, frequented by holy sages. Here is the spot, where a conference took place between Agni and the sage Kashyapa, and also between Nahusha's son and the sages of the north. Yonder is the gate of the Manasasarovara. In the midst of this mountain, a gap has been opened by Rama. Here is the well-known region of Vatikhanda, which, although adjacent to the gate of Videha, lies on the north of it. There is another very remarkable thing connected with this place, namely, that on the waning of every yuga, the god Siva, having the power to assume any shape at will, may be seen with Uma and his followers. In Yonder lake also people desirous of securing welfare to the family, propitiate with sacrifices the holder of the great bow Pinaka, in the month of Chaitra. Persons of devotion having passions under control, performing their ablutions in this lake, become free from sins and, without doubt, attain to the holy regions. Here is the sacred tirtha called Ujjanaka, where the holy sage Vasistha with his wife Arundhati and also the sage Yavakri obtained tranquillity. Yonder is the lake Kausava, where grown the lotuses called Kausesaya, and here also is the sacred hermitage of Rukmini, where she attained peace, after conquering that evil passion, anger. I think that you have heard something about that man of meditations, Bhrigutunga. There, before you is that lofty peak. Yonder is Vitasta, the sacred stream that absolveth men from all sins. The water of this stream is extremely cool and limpid, and it is largely used by the great sages. Behold the holy rivers Jala and Upajala, on either side of the Yamuna. By performing a sacrifice here, king Usinara surpassed in greatness Indra himself.

“See here the sacred hermitage of Shvetaketu, son of Uddalaka, whose fame as an expert in the sacred mantras is so widely spread on earth. This hermitage is graced with coconut trees. Here Swetaketu beheld the goddess Sarasvati in her human shape, and spoke unto her, saying, ‘May I be endowed with the gift of speech!’ In that yuga, Shvetaketu, the son of Uddalaka, and Ashtavakra, the son of Kahoda, who stood to each other in the relation of uncle and nephew, were the best of those conversant with the sacred lore. Those two Brahmanas, of matchless energy, who bore unto each other the relationship of uncle and nephew, went into the sacrificial ground of king Janaka and there defeated Bandin in a controversy. Worship, with your brothers, the sacred hermitage of him who had for his grandson Ashtavakra, who, even when a mere child, had caused Bandin to be drowned in a river, after having defeated him in a literary contest.

“Here is visible the river Samanga, whose former name was Madhubila, and yonder is the spot named Kardamila, the bathing place of Bharata. The lord of Shachi, when fallen into misery in consequence of having slain Vritra, became freed from his sin, by performing his ablutions in this Samanga. Here is the spot where the Mainaka mountain has sunk into the interior of the earth; and it is hence called Vinasana. For obtaining sons, here Aditi in days of yore had cooked that celebrated food, presided over by the Supreme Being. Ascended this lofty mountain and put an end to your inglorious misery unworyour to be uttered. Here, before you is the Kanakhala range, the favourite resort of sages. Yonder is the mighty river Ganga. Here, in ancient times, the holy sage Sanatkumara attained ascetic success. By performing your ablutions here in this river, you will be freed from all your sins. Do you together with your ministers, touch the waters of this lake called Punya, and this mountain Bhrigutunga and also the water of these two rivers, called Tushniganga. Here appears the hermitage of the sage Sthulasiras. Resign here your anger and sense of self-importance. There is seen the beautiful hermitage of Raibya, where perished Bharadwaja's son, Yavakari, profound in Vedic lore. Here is the sacred hermitage of that sage embellished with trees bearing blossoms and fruits at all seasons. Dwelling at this spot, you will be delivered from all your sins.

“Now have you left behind the mountains Usirabija, Mainaka and Sweta, as well as the Kala hills, here flow before you the seven Gangas. This spot is pure and holy. Here Agni blazes forth without intermission. No son of Manu is able to obtain a sight of this wonder. Therefore, concentrate your mind in order that he may intently behold these tirthas. Now will you see the play-ground of the gods, marked with their footprints, as we have passed the mountain Kala. We shall now ascend that white rock, the mountain Mandara, inhabited by the Yakshas, Manibhadra and Kubera, king of the Yakshas. At this place eighty thousand fleet Gandharvas, and four times as many Kimpurushas and Yakshas of various shapes and forms, holding various weapons, attend upon Manibhadra, king of the Yakshas. In these regions their power is very great. In speed they are even as the wind. They can, without doubt, displace even the lord of the celestials from his seat. Protected by them, and also watched over by the Rakshasas, these mountains have been rendered inaccessible. Therefore, concentrate your thoughts. Besides these, here are fierce ministers of Kubera and his Rakshasa kindred. We shall have to meet them, and, therefore, gather up your energies. The mountain Kailasa is six yojanas in height. It contains a gigantic jujube tree. Numberless gods, Yakshas, Rakshasas, Kinnaras, Nagas, Suparnas and Gandharvas pass this way, in going towards Kubera's palace. Protected by me, as well as by the might of Bhimasena, and also in virtue of your own asceticism and self-command, today you mix with them. May king Varuna, Yama, Ganga, Yamuna, and this mountain, and the Maruts, the twin Ashvins, and all rivers and lakes, vouchsafe your safety. May you have safety from all the celestials and the Asuras, and the Vasus. O Goddess Ganga! I hear your roar from this golden mountain, sacred to Indra. In these mountainous regions, protect the king. O daughter of the mountain Himalaya! This king is about to enter into these mountainous regions. Therefore, confer protection upon him.”

Having thus addressed the river, Lomasha bade Yudhishthira, saying, “Be careful.”

Yudhishthira said, “This confusion of Lomasha is unprecedented. Therefore, protect Draupadi, and do not be careless. Lomasha knows this place to be certainly difficult of access. Therefore, do you practise here the utmost cleanliness."

He next addressed his brother Bhima of vast prowess, saying, “O Bhimasena! You protect Draupadi carefully. Whether Arjuna be near or away, Draupadi in times of danger ever seeks protection from you alone.”

Then he approached the twins, Nakula and Sahadeva, and after smelling their heads, and rubbing their persons, with tears said unto them, “Do not fear. Proceed, however, with caution. O Bhimasena! There are mighty and powerful invisible spirits at this place. We shall, however, pass it, through the merit of our asceticism and Agnihotra sacrifices. Do therefore, restrain your hunger and thirst by collecting your energies, and also, have recourse to your strength and cleverness. You have heard what the sage Lomasha had said regarding mount Kailasa. Ascertain, therefore, after deliberation, how Draupadi will pass the spot. Or, do return from hence, taking with you Sahadeva, and all our charioteers, cooks, servants, cars, horses, and Brahmanas worn out with travel, while I together with Nakula and the sage Lomasha of severe austerities proceed, subsisting on the lightest fare and observing vows. Do you in expectation of my return, cautiously wait at the source of the Ganga, protecting Draupadi till I come back.”

Bhima replied, “O descendant of Bharata! Although this blessed princess has been sore afflicted by toil and distress, yet she easily proceeds, in the hope of beholding Arjuna. Your dejection also is already very great at not seeing Arjuna. It is superfluous then to say that if you see neither myself nor Sahadeva nor Draupadi, your dejection will certainly increase. The Brahmanas had better return with our servants, charioteers cooks and whomsoever else you may command. I never shall leave you in these rugged and inaccessible mountainous regions, infested by Rakshasas. Also this princess of high fortune, ever devoted to her lords, desires not to return without you. Sahadeva is always devoted to you; he too will never retrace his steps. His disposition is known to me. We are all eager to behold Arjuna, and therefore, will we all go together. If we are unable to go over this mountain in our cars, abounding as it does in defiles, well, we would go on foot. Trouble yourself not, I shall carry Panchala's daughter wherever she will be incapable of walking. I have decided upon this. Therefore let not your mind be distracted. I shall also carry over inaccessible tracts those tender-bodied heroes, the twins, the delight of their mother, wherever they will be incapable of proceeding.”

Yudhishthira said, “May your strength increase, O Bhima! as you speak thus, and as you boldly undertakest to carry the illustrious Panchali and these twins. Blessed be you! Such courage dwell not in any other individual. May your strength, fame, merit, and reputation increase! As you offer to carry Draupadi and our brothers the twins, exhaustion and defeat never be yours!"

Then the charming Draupadi said with a smile, “O descendant of Bharata! I shall be able to go, and, therefore, do not be anxious on my account.”

Lomasha said, “Access to the mountain Gandhamadana is only to be obtained by dint of asceticism. Therefore shall we all practise austerities, so that Nakula, Sahadeva, Bhimasena, you and myself shall see Arjuna.”

Thus conversing together, they saw with delight the extensive domains of Subahu, situated on the Himalayas abounding in horses and elephants, densely inhabited by the Kiratas and the Tanganas, crowded by hundreds of Pulindas, frequented by the celestials, and rife with wonders. King Subahu, the lord of the Pulindas, cheerfully received them at the frontiers of his dominions, paying them proper respect. Having been thus received with honour, and having dwelt comfortably at this place, they started for the mountain Himalaya, when the sun shone brightly in the firmament. Having entrusted to the care of the lord of the Pulindas, all their servants, Indrasena and the others, and the cooks and the stewards, and Draupadi's accoutrements, and every thing else, those mighty charioteers, the son of the Kurus, endued with great prowess, set out from that country, and began to proceed cautiously with Draupadi, all of them cheerful in the expectation of beholding Arjuna.

Yudhishthira said, “O Bhimasena, O Panchali, and you twins, hear my words. The acts done by a person in a former birth do not perish, without producing their effects. Behold! Even we have become rangers of the wilderness. Even to see Dhananjaya, exhausted and distressed as we are, we have to bear each other, and pass through impassable places. This burns me even as fire does a heap of cotton. I do not see Dhananjaya at my side. I reside in the wood with my younger brothers, anxious for beholding him. This thought, as also the memory of that grave insult offered to Yajanaseni, consumes me. I do not see the invincible Partha of strong bow and incomparable energy, and who is the immediate elder to Nakula. For this, I am miserable. In order to see that hero, Dhananjaya, firm in promise, for these five years have I been wandering in various tirthas, and beautiful forests and lakes and yet I do meet with him. For this, I am miserable. I do not see the long-armed Gudakesa, of dark blue hue, and leonine gait. For this, I am miserable. I do not see that foremost of Kurus, accomplished in arms, skilful in fight, and matchless among bowmen. For this, I am miserable. Distressed for I am I do not see that son of Pritha, Dhananjaya, born under the influence of the star Phalguni; ranging amidst foes even like Yama at the time of the universal dissolution; possessed of the prowess of an elephant with the temporal juice trickling down; endued with leonine shoulders; not inferior to Indra himself in prowess and energy; elder in years to the twins; of white steeds; unrivalled in heroism; invincible; and wielding a strong bow. For this, I am miserable. He is always of a forgiving temper, even when insulted by the meanest individual. He confers benefit and protection to the righteous; but to that tortuous person who by craft attempts to do him mischief, Dhananjaya is like unto virulent poison, albeit that one were Indra himself. The mighty Bibhatsu of immeasurable soul and possessing great strength, shows mercy and extends protection even to a foe when fallen. He is the refuge of us all and he crushes his foes in fight. He has the power to collect any treasure whatever, and he ministers unto our happiness. It was through his prowess that I had owned formerly measureless precious jewels of various kinds which at present Suyodhana has usurped. It was by his might, that I had possessed before that palatial amphitheatre embellished with all manner of jewels, and celebrated throughout the three worlds. In prowess, Phalguni is like unto Vasudeva, and in fight he is invincible and unrivalled, even like unto Kartavirya. Alas! I see him not. In might, that conqueror of foes goes in the wake of the invincible and most powerful Sankarshana Balarama and Vasudeva. In strength of arms, and spirit, he is like unto Purandara himself. In swiftness, he is even as the wind, and in grace, as the moon, and in ire, he is the eternal Death himself. With the object of beholding that war-like tiger among men, shall we repair to the Gandhamadana mountain, where lies the hermitage of Nara and Narayana at the site of the celebrated jujube tree, and which is inhabited by the Yakshas. We shall see that best of mountains. Practising severe austerities only on foot we shall go to Kubera's beautiful lake guarded by Rakshasas. That place cannot be reached by vehicles. Neither can cruel or avaricious, or irascible people attain to that spot. In order to see Arjuna, there shall we repair, in company, with Brahmanas of strict vows, girding on our swords, and wielding our bows. Those only that are impure, meet with flies gad-flies, mosquitoes, tigers, lions, and reptiles, but the pure never come across them. Therefore, regulating our fare, and restraining our senses, we shall go to the Gandhamadana, desirous of seeing Dhananjaya.”

Lomasha said, “O sons of Pandu! You have seen many a mountain, river, town, forest and beautiful tirtha; and have touched with your hands the sacred waters. Now this way leads to the celestial mountain Mandara; therefore be attentive and composed. You will now repair to the residence of the celestials and the divine sages of meritorious deeds. Here flows the mighty and beautiful river Alakananda of holy water adored by hosts of celestials and sages, and tracing its source to the site of the jujube tree. It is frequented and worshipped by high-souled Vaihayasas, Valakhilyas and Gandharvas of mighty souls. Accustomed to sing the Sama hymns, the sages, Marichi, Pulaha, Bhrigu and Angiras, chanted them at this spot. Here the lord of celestials performs with the Maruts his daily prayers. The Sadhyas and the Ashvins attend on him. The sun, the moon and all the luminaries with the planets resort to this river, alternately by day and by night. That protector of the world, Mahadeva, received on his head the fall of the waters of this river, at the source of the Ganga. Approach this goddess of the six attributes and bow down before her with concentrated minds.”

Hearing the words of the Lomasha, Yudhishthira reverentially worshipped the river Ganga, flowing through the firmament. After having adored her, the Pandavas resumed their journey accompanied by the sages. It came to pass that they beheld at a distance some white object of vast proportions, even like Meru and stretching on all sides. Knowing that the Pandavas were intent upon asking him, Lomasha versed in speech said: “Hear, O sons of Pandu! What you see before you, of vast proportions like unto a mountain and beautiful as the Kailasa cliff, is a collection of the bones of the mighty Daitya Naraka, being placed on a mountain, it looks like one. The Daitya was slain by that Supreme Soul, the eternal God Vishnu, for the good of the lord of celestials. Aiming at the possession of Indra's place, by the force of austere and Vedic lore, that mighty-minded demon had practised austere penances for ten thousand years. On account of his asceticism, as also of the force and might of his arms he had grown invincible and always harassed Indra. Knowing his strength, austerities and observance of religious vows, Indra became agitated and was overwhelmed with fear. Mentally he thought of the eternal God, Vishnu. Thereat the graceful lord of the universe, who is present everywhere, appeared and stood before him manifest. The sages and celestials began to propitiate Vishnu with prayers. In his presence even Agni of the six attributes and of blazing beauty being overpowered by his effulgence, became shorn of radiance and seeing before him the God Vishnu, Indra, bowing with head down readily apprised Vishnu of the source of his fear. Thereupon Vishnu said, “I know, O Indra! that your fear proceedes from Naraka. By the merit of his successful ascetic acts he aims at Indra's position. Therefore, for pleasing you, I shall certainly sever his soul from his body, although he has achieved success in asceticism. Wait for a moment.” Then the exceedingly powerful Vishnu deprived Naraka of his senses by striking him with his hand. He fell down on the earth even like the monarch of mountains struck by thunder. He was thus slain by a miracle and his bones lie gathered at this spot. Here also is manifest another deed of Vishnu's. Once the whole earth having been lost and sunk into the nether regions she was lifted up by him in the shape of a boar having a single tusk.”

All the Pandavas without delay and with alacrity, began to proceed by the way pointed out by Lomasha. Then they, holding bows stringed at full stretch and equipped with quivers and arrows and wearing finger-caps, and with their swords on, proceeded with Draupadi towards the Gandhamadana, taking with them the best of Brahmanas. On their way they saw various lakes, rivers, mountains, forests, and trees of wide-spreading shade on mountain summits and places abounding in trees bearing flowers and fruit in all seasons and frequented by celestials and sages. Restraining their senses within their inner self and subsisting on fruits and roots, the heroes passed through rugged regions, craggy and difficult of passage, beholding many and various kinds of beasts. Thus they entered the mountain inhabited by the sages, the Siddhas and the celestials, and frequented by the Kinnaras and the Apsaras. As those mighty heroes were entering the mountain Gandhamandana, there arose a violent wind, attended with a heavy shower. Owing to this, mighty clouds of dust bearing lots of dry leaves, rose, and all on a sudden covered earth, air and firmament. When the heavens had been covered with dust nothing could be perceived, neither could the Pandavas speak to one another. With eyes enveloped with darkness and pushed by the wind carrying particles of rocks they could not see one another.

There began to arrive mighty sounds proceeding from the tree, and also from those breaking down incessantly under the force of the wind, and falling to the ground. Distracted by gusts of the wind, they thought, “Are the heavens falling down; or the earth and the mountains being rent?” Afraid of the wind, they felt about with their hands and took shelter under the way-side tree and ant-hills and in caverns. Then holding his bow and supporting Draupadi, the mighty Bhimasena stood under a tree. Yudhishthira with Dhaumya crept into the deep wood. Sahedeva carrying the sacred fire with him took shelter in a rock. Nakula together with Lomasha and other Brahmanas of great asceticism stood in fright, each under a tree. Then when the wind had abated and the dust subsided, there came down a shower in torrents. There also arose a loud rattling noise, like unto the thunder hurled; and quick-flashing lightning began to play gracefully upon the clouds. Being helped on by the swift wind, showers of rain poured down without intermissions, filling all sides round. All around there began to flow many rivers covered with foam and turbid with mud; and these bearing volumes of water spread over the froyour rafts rushed down with tremendous roar uprooting trees. Afterwards when that sound had ceased and the air had arisen they cautiously came out of their coverts and met together. Then the heroes started for the mountain Gandhamadana.

When the Pandavas had proceeded only two miles, Draupadi unaccustomed to travel on foot, sank down. Weary and afflicted as she was, the poor daughter of Panchala became faint, on account of the hailstorm and also of her extreme delicacy. Trembling with faintness, the black-eyed one supported herself on her thighs with her plump arms, becoming her graceful form. Thus resting for support on her thighs resembling the trunk of an elephant, and which were in contract with each other, she suddenly dropped upon the ground, trembling like a plantain tree. Finding that the beautiful one was falling down like a twisted creeper, Nakula ran forward and supported, her. He said, “O king! Draupadi, being weary, has fallen down upon the ground. Do you, therefore, tend her. Undeserving as she is of misery, this lady of slow pace has been subject to great hardships, and she is also worn out with the fatigues of the journey. Do you therefore, comfort her.”

Having heard these words of Nakula, the king as also Bhima and Sahadeva, became sorely afflicted, and hastily ran towards her. Finding her weak, and her countenance pale, Yudhishthira began to lament in grief, taking her on his lap. He said. “Accustomed to ease, and deserving to sleep in well-protected rooms, on beds spread over with fine sheets, how does this beautiful one sleep prostrate on the ground! Alas! On my account, the delicate feet and the lotus-like face of this one deserving of all excellent things, have contracted a dark-blue hue. O what have I done! Fool that I am, having been addicted to dice, I have been wandering in the forest full of wild beasts, taking Draupadi in my company. This large-eyed one had been bestowed by her father, the king of the Drupadas, in the hope that the blessed girl would be happy, by obtaining the sons of Pandu for her lords. It is on account of my wretched self, that without obtaining anything hoped for, she sleeps prostrate on the ground, tired with hardships, sorrow and travel!"

While king Yudhishthira was lamenting thus, Dhaumya with all the other principal Brahmanas came to the spot. They began to console him and to honour him with blessings. They recited mantras capable of dispelling Rakshasas and also performed rites. On the mantras being recited by the great ascetics, in order to the restoration of Panchali's health, Panchali frequently touched by the Pandavas with their soothing palms and fanned by cool breezes surcharged with particles of water, felt ease, and gradually regained her senses. Finding that exhausted poor lady restored to her senses, the Pandavas, placing her on deer-skin, caused her to take rest. And taking her feet of red soles, bearing auspicious marks, the twins began to press them gently with their hands, scarred by the bow-string. Yudhishthira also comforted her and addressed Bhima in the following words: “O Bhima, there yet remain many mountains before us, rugged, and inaccessible because of snow. How, long-armed one, will Draupadi pass over them?” Thereupon Bhima said, “O king, I myself shall carry you, together with this princess and these bulls among men, the twins; therefore, resign not your mind unto despair. Or, at your bidding, Hidimaba's son, the mighty Ghatotkacha, who is capable of ranging the skies and who is like unto me in strength, will carry us all.”

Then with Yudhishthira's permission, Bhima thought of his Rakshasa son. No sooner was he thought of by his father, than the pious Ghatotkacha made his appearance and, saluting the Pandavas and the Brahmanas, stood with joined hands. They also caressed him of mighty arms. He then addressed his father, Bhimasena, saying, “Having been thought of by you I have come here with speed, in order to serve you. Do command me. I shall certainly be able to perform whatever you bid.” Hearing this, Bhimasena hugged the Rakshasa to his breast.

Yudhishthira said, “O Bhima! Let this mighty and heroic Rakshasa chief, your legitimate son, devoted to us, and truthful, and conversant with virtue carry his mother Draupadi without delay. Depending on the strength of your arms, I shall reach the Gandhamadana, unhurt, together with Panchala's daughter.”

Hearing the words of his brother, Bhimasena commanded his son Ghatotkacha saying, “O invincible son of Hidimba! This your mother has been sorely tired. You are, again, strong and capable of going wherever you like. Therefore carry her. May prosperity attend you! Taking her on your shoulders, you shall go in our company, adopting a course not far overhead,- so that you may not render her uneasy.” Thereat, Ghatotkacha said, “Even single-handed, I am able to carry Yudhishthira, Dhaumya, Draupadi, and the twins - and what wonder then that I shall to-day carry them, when I have others to assist me? Hundreds of other heroic Rakshasas, capable of moving through the sky, and of assuming any shape at will, will together carry you all with the Brahmanas."

Saying this, Ghatotkacha carried Draupadi in the midst of the Pandavas, and the other Rakshasas also began to carry the Pandavas. By virtue of his native energy, Lomasha of incomparable effulgence moved along the path of the Siddhas, like unto a second sun. At the command of Ghatotkacha, those Rakshasas of terrific prowess began to proceed, bearing all the other Brahmanas, and beholding many a romantic wood. They proceeded towards the gigantic jujube tree. Carried by the Rakshasas of great speed, proceeding at a rapid pace, the heroes passed over long extending ways quickly, as if over short ones. On their way they saw various tracts crowded with Mlechchha people, and containing mines of diverse gems. They also saw hillocks teeming with various minerals, thronged with Vidyadharas, inhabited on all sides by Vanaras, Kinnaras, Kimpurushas, and Gandharvas, and filled with peacocks, chamaras, apes, rurus, bears, gavayas, buffaloes, intersected with a network of rivulets, and inhabited by various birds and beasts, and beautified by elephants, and abounding in trees and enraptured birds. After having thus passed many countries, and also the Uttara Kuru, they saw that foremost of mountains, the Kailasa, containing many wonders. By the side of it, they beheld the hermitage of Nara and Narayana, with celestial trees bearing flowers and fruits in all seasons. They also beheld that beautiful jujube of round trunk. It was fresh; and of deep shade; and of excellent beauty; of thick, soft and sleek foliage; and healthful; and having gigantic boughs; wide-spreading; of incomparable lustre; bearing full-grown, tasteful, and holy fruits dropping honey. This celestial tree was frequented by hosts of mighty sages, and was always inhabited by various birds maddened with animal spirits. It grew at a spot devoid of mosquitoes and gad-flies, and abounding in fruits, roots and water, and covered with green grass, and inhabited by the celestials and the Gandharvas, of smooth surface, naturally healthful, beauteous and cool and of delicate feel. Having reached that tree together with those Brahmanas, the high-souled ones gently alighted from the shoulders of the Rakshasas. Then in company with the twice-born ones, the Pandavas beheld that romantic ashram presided over by Nara and Narayana; devoid of gloom; and sacred; and untouched by the solar rays; and free from those rubs, hunger, and thirst, heat and cold, and removing all sorrow; and crowded with hosts of mighty sages; and adorned with the grace proceeding from the Vedas, Sama, Rik, and Yajus; and inaccessible to men who have renounced Dharma; and beautified with offerings, and homas; and sacred; and well-swept and daubed; and shining all around with offerings of celestial blossoms; and spread over with altars of sacrificial fire, and sacred ladles and pots; and graced with large water-jars, and baskets and the refuge of all beings; and echoing with the chanting of the Vedas; and heavenly: and worthy of being inhabited; and removing fatigue; and attended with splendour and of incomprehensible merit; and majestic with divine qualities. The hermitage was inhabited by hosts of great sages, subsisting on fruits and roots; and having their senses under perfect control; and clad in black deer-skins; and effulgent like unto the Sun and Agni; and of souls magnified by asceticism and intent on emancipation; and leading the Vanaprastha mode of life; and of subdued senses; and identified with the Supreme Soul; and of high fortune; and reciting Vaidic hymns.

Then having purified himself and restrained his senses, Yudhishthira, accompanied by his brothers, approached those sages. All the great sages endued with supernatural knowledge, knowing Yudhishthira arrived, received him joyfully. Those sages engaged in the recitation of the Vedas, and like unto fire itself, after having conferred blessings on Yudhishthira, cheerfully accorded him fitting reception. They gave him clean water and flowers and roots. Yudhishthira the just received with regard the things gladly offered for his reception by the great sages. Then, Pandu's son together with Draupadi and his brothers, and thousands of Brahmanas versed in the Vedas and the Vendangas, entered into that holy hermitage, like unto the abode of Shukra and pleasing the mind with heavenly odours and resembling heaven itself and attended with beauty. There the pious Yudhishthira beheld the hermitage of Nara and Narayana, beautified by the Bhagirathi and worshipped by the gods and the celestial sages. Seeing that hermitage inhabited by the Brahmarshis and containing fruits dropping honey, the Pandavas were filled with delight. Having reached that place, the high-souled ones began to dwell with the Brahmanas.

There beholding the holy lake Vinda, and the mountain Mainaka, of golden summits and inhabited by various species of birds, the magnanimous ones lived happily with joy. The son of Pandu together with Krishna took pleasure in ranging excellent and captivating woods, shining with flowers of every season; beauteous on all sides with trees bearing blown blossoms; and bending down with the weight of fruits and attended by the numerous male kokilas and of glossy foliage; and thick and having cool shade and lovely to behold. They took delight in beholding diverse beautiful lakes of limpid water and shining all round with lotuses and lilies. There, the balmy breeze bearing pure fragrance, blew gladdening all the Pandavas, together with Draupadi. Hard by the gigantic jujube, Yudhishthira saw the Bhagirathi of easy descent and cool and furnished with fresh lotuses and having stairs made of rubies and corals and graced with trees and scattered over with celestial flowers, and gladsome to the mind. At that spot, frequented by celestials and sages, and extremely inaccessible, they, after having purified themselves offered oblations unto the pitris and the gods and the rishis in the sacred waters of the Bhagirathi. Thus those bulls among men the heroic perpetuators of the Kuru race, began to reside there with the Brahmanas offering oblations and practising meditation. The Pandavas of the god-like appearance felt delight in witnessing the various amusements of Draupadi.

Balarama and Krishna visit the Pandavas at Prabhasa

While the Pandavas were visiting Prabhas on their pilgrimage, information reached both Balarama and Krishna that Yudhishthira was practising penances of a most austere form and these two leaders of the entire Vrishni tribe accompanied with troops came to him. When the Vrishnis beheld that the sons of Pandu lay down on the ground, their bodies besmeared all over with dirt and when they beheld the daughter of Drupada in a sad state, their grief was great and they could not refrain from breaking out in loud lamentations. Then the king, whose courage was such that misfortune never could cast him down, cordially met Rama, Krishna, Samba, Krishna's son, and the grand-son of Sini Satyaki and other Vrishnis, and paid honour to them in a suitable form. They also in return paid honour to all the sons of Pritha, and were similarly honoured by Pandu's sons. They seated themselves round about Yudhishthira, as round Indra are seated the celestial hosts. Highly pleased, he recounted to them all the machinations of his adversaries, and how also he had resided in the forest, and how Arjuna had gone to Indra's abode in order to learn the science of arms, all this he related with a gladdened heart. They were happy to learn all this news from him; but when they saw the Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could not forbear shedding tears, which spontaneously gushed from their eyes on account of the agony they felt.

Then Balarama, resembling in hue the milk of the cow and the Kunda flower and the moon and the silver and the lotus root and who wore a wreath made of wild flowers and who had the ploughshare for his arms, spoke to the lotuseyed one, saying: “O Krishna! I do not see that the practice of virtue leads to any good or that unrighteous practices can cause evil, since the magnanimous Yudhishthira is in this miserable state, with matted hair, a resident of the wood, and for his garment wearing the bark of trees. And Duryodhana is now ruling the earth, and the ground does not yet swallow him up. From this, a person of limited sense would believe a vicious course of life is preferable to a virtuous one. When Duryodhana is in a flourishing state and Yudhishthira, robbed of his throne, is suffering thus, what should people do in such a matter? This is the doubt that is now perplexing all men. Here is the lord of men sprung from the god of virtue, holding fast to a righteous path, strictly truthful and of a liberal heart. This son of Pritha would give up his kingdom and his pleasure but would not swerve from the righteous path, in order to thrive. How is it that Bhishma, Kripa, Drona and the aged king, the senior members of the house, are living happily, after having banished the sons of Pritha? Fie upon the vicious-minded leaders of Bharata's race! What will that sinner say to the departed forefathers of his race, when the wretch will meet them in the world to come? Having hurled from the throne his in-offensive sons, will he be able to declare that he had treated them in a blameless way? He does not now see with his mind's eye how he has become so sightless, and on account of what act he has grown blind among the kings of this entire earth. Is it not because he has banished Kunit's son from his kingdom? I have no doubt that Vichitravirya's son, when he with his sons perpetrated this inhuman act, beheld on the spot where dead bodies are burnt, flowering trees of a golden hue. Verily he must have asked them, when those stood before him with their shoulders projected forward towards him, and with their large red eyes staring at him, and he must have listened to their evil advice, since he fearlessly sent away Yudhishthira to the forest, who had all his weapons of war with him and was borne company by his younger brothers. This Bhima here, whose voracious appetite is like that of a wolf, is able to destroy with the sole strength of his powerful arms, and without the help of any weapons of war, a formidable array of hostile troops. The forces in the field of battle were utterly unmanned on hearing his war-cry. Now the strong one is suffering from hunger and thirst, and is emaciated with toilsome journeys. But when he will take up in his hand arrows and diverse other weapons of war, and meet his foes in the field of battle, he will then remember the sufferings of his exceedingly miserable forest-life, and kill his enemies to a man: of a certainty do I anticipate this. There is not throughout the whole world a single soul who can boast of strength and prowess equal to his. His body, alas! is emaciated with cold, and heat and winds. But when he will stand up for fight, he will not leave a single man out of his foes. This powerful hero, who is a very great warrior when mounted on a car, this Bhima, of appetite rivalling a wolf's conquered single-handed all the rulers of men in the east, together with, those who followed them in battle; and he returned from those wars safe and uninjured. That same Bhima, miserably dressed in the bark of trees, is now leading a wretched life in the woods. This powerful Sahadeva vanquished all the kings in the south; those lords of men who had gathered on the coast of the sea, look at him now in an anchorite's dress. Valiant in battle Nakula vanquished single-handed the kings who ruled the regions towards the west, and he now walks about the wood, subsisting on fruit and roots, with a matted mass of hair on the head, and his body besmeared all over with dirt. This daughter of a king, who is a great soldier when mounted on a car, took her rise from beneath the altar, during the pomp of sacrificial rites. She has been always accustomed to a life of happiness; how is she now enduring this exceedingly miserable life in this wood! The son of the god of virtue, virtue which stands at the head of all the there pursuits of life, and the son of the wind-god and also the son of the lord of celestials, and those two sons of the celestial physicians,--being the sons of all those gods and always accustomed to a life of happiness, how are they living in this wood, deprived of all comforts? When the son of Virtue met with defeat, and when his wife, his brothers, his followers, and himself were all driven forth, and Duryodhana began to flourish, why did not the earth subside with all its hills?"

Satyaki said: "O Rama! This is not the time of lamentation; let us do that which is proper and suited to the present occasion, although Yudhishthira does not speak a single word. Those who have persons to look after their welfare do not undertake anything of themselves; they have others to do their work, as Shaibya and others did for Yayati. Likewise, those who have appointed functionaries to undertake their work on their own responsibility, as the leaders of men, they may be said to have real patrons, and they meet with no difficulty, like helpless beings. How is it that when the sons of Pritha have for their patrons these two men, Rama and Krishna, and the two others, Pradyumna and Samba, together with myself, these patrons being able to protect all the three worlds,how is it that the son of Pritha is living in the wood with his brothers? It is fit that this very day the army of the Dasharhas should march out, variously armed and with checkered mails. Let Dhritarashtra's sons be overwhelmed with the forces of the Vrishinis and let them go with their friends to the abode of the god of death. Let Krishna alone who wields the bow made of the horn, you alone, if roused, would be able to surround even the whole of this earth. I ask you to kill Dhritarashtra's son with all his men, as the great Indra, the lord of the gods kill Vritra. Arjuna is my brother, and also my friend, and also my preceptor, and is like the second self of Krishna. It is for this that men desire for a worthy son, and that preceptor seeks a pupil who would contradict him not. It is for this that the time has come for that excellent work, which is the best of all tasks and difficult to perform. I shall baffle Duryodhana's volleys of arms by my own excellent weapons. I shall overpower all in the field of battle. I shall in my wrath cut off his head with my excellent shafts, little inferior to snakes and poison and fire. With the keen edge of my sword, I shall forcibly sever his head from the trunk, in the field of battle; then I shall kill his followers, and Duryodhana, and all of Kuru's race. O son of Rohini! Let the followers of Bhima look at me with joy at their heart, when I shall keep up the weapons of war in the field of battle, and when I shall go on slaying all the best fighting men on the side of the Kurus, as at the end of time fire will burn vast heaps of straw. Kripa, Drona, Vikarna and Kama are not able to bear the keen arrows shot by Pradyumna. I know the power of Arjuna's son – he conducts himself like the son of Krishna in the field of battle. Let Samba chastise by the force of his arms Duhshasana; let him destroy by force Duhshasana and his charioteer and his car. In the field of battle when the son of Jambavati becomes irresistible in fight, there is nothing which can withstand his force. The army of the demon Shambara was speedily routed by him when only a boy. By him was killed in fight Ashvachakra, whose thighs were round, and whose muscular arms were of exceeding length. Who is there that would be able to go forward to the car of Samba, who is great in fight, when mounted on a car? As a mortal coming under the clutches of death can never escape; so who is there that once coming under his clutches in the field of battle, is able to return with his life? The son of Vasudeva will burn down by the volleys of his fiery shafts all the hostile troops, and those two warriors, Bhishma and Drona, who are great on a car, and Somadatta surrounded by all his sons. What is there in all the world including the gods, which Krishna cannot encounter on an equal footing, when he takes up the weapons of war, wields in his hands excellent arrows, arms himself with his dice, and thus becomes unrivalled in fight? Then let Aniruddha also take up in his hand his buckler and sword, and let him cover the surface of the earth with Dhritarashtra's sons, their heads separated from their trunks, their bodies devoid of all consciousness as in a sacrificial rite the altar is overspread with sacred grass placed upon the same. And Gada, Uluka, Bahuka, Bhanu, Nitha and the young Nishatha valiant in battle and Sarana, and Charudeshna, irresistible in war, let them perform feats befitting their race. Let the united army of the Satvatas, Suras, together with the best soldiers of the Vrishnis, the Bhojas, and the Andhakas, kill those sons of Dhritarashtra in the field of battle and let them swell their expanded fame throughout the world. Then let Abhimanyu rule the world so long as this most excellent of virtuous men, the magnanimous Yudhishthira, may be engaged in fulfilling his vow, the vow that was accepted and declared by him, the most righteous of Kuru's race, on the occasion of the famous play at dice. Afterwards the virtuous king will protect the earth, all his foes defeated in battle by shafts which will be discharged by us. Then there will remain no sons of Dhritarashtra on earth, nor the son of the charioteer Karna. This is the most important work for us to do, and this will surely lead to fame."

Krishna said: “O scion of the race of Madhu! No doubt what you say is true; we accept your words. But Yudhishthira would never accept the sovereignty of the earth, unless it were won by the prowess of his own arms. Neither for the sake of pleasure, nor from fear, nor from covetousness, would Yudhishthira ever renounce the rules of the caste; nor would these two heroes, who are mighty, when mounted on a car, Bhima and Arjuna; nor the twin brothers, nor Krishna, the daughter of Drupada. Bhima and Arjuna are both unrivalled in fight throughout the world. Why should not this king rule over the entire world when he has the two sons of Madri to espouse his cause? The high-souled ruler of Panchala together with the Kekaya king, and we also should put forth our united strength, and then would the enemies of Yudhisthira be annihilated.”

Yudhishthira said: “It is not strange that you should speak thus, O scion of Madhu's race! But to me truth seems to be the first consideration, above that of my sovereign power itself. But it is Krishna alone who precisely knows what I am; and it is I alone who precisely know what Krishna really is. As soon as he will perceive that the time has come for feats of bravery, then, Krishna will defeat Suyodhana. Let the brave men of the Dasharha race go back today. They are my patrons; and the foremost of human beings, they have visited me here. Never fall off from the path of virtue. I shall see you again, when you will be happily gathered together.”

Then after mutual greeting and obeisance to seniors, and having embraced the youthful, those valiant men of the Yadu race and the sons of Pandu separated. The Yadus reunited to their home; and the Pandavas continued their journey to the sacred spots.