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Adoring the gods, with devotion in sacrifices completed by presents, and subduing lust and envy, from the duty of the king.

यदाऽऽप्तदक्षिणैर्यज्ञैर्यजते श्रद्धयान्वितः। कामद्वेषावनादृत्य स राज्ञो धर्म उच्यते॥

Wiping the tears of the distressed, the helpless, and the old, and filling them with joy, form the duty of the king.

कृपणानाथवृद्धानां यदाश्रु परिमार्जति। हर्ष संजनयन् नृणां स राज्ञो धर्म उच्यते॥

Advancing friends, weakening enemies, and honouring the good, form the duty of the king.

विवर्धयति मित्राणि तथारीश्चापि कर्षति। सम्पूजयति साधूंश्च स राज्ञो धर्म उच्यते॥

Cheerfully adhering to truth, always making presents of land, entertaining guests, and maintaining dependents, form the duty of the king.

सत्यं पालयति प्रीत्या नित्यं भूमिं प्रयच्छति। पूजयेदतिथीन् भृत्यान् स राज्ञो धर्म उच्यते॥

That king who favours those who deserve favours, and punishes those who deserve chastisement, acquires great merit both here and hereafter.

निग्रहानुग्रहौ चोभौ यत्र स्यातां प्रतिष्ठितौ। अस्मिन् लोके परे चैव राजा स प्राप्नुते फलम्॥

The king is Yama himself. He is, O Mandhatri, the god (incarnate) to all righteous persons. By controlling his senses he acquires great riches. By not subduing them he commits sin.

यमो राजा धार्मिकाणां मान्धातः परमेश्वरः। संयच्छन् भवति प्राणानसंयच्छंस्तु पातुकः॥

Paying proper honours to Ritwijas and priests and preceptors, and doing them good, form the duty of the king.

ऋत्विक्पुरोहिताचार्यान् सत्कृत्यानवमन्य च। यदा सम्यक् प्रगृह्णाति स राज्ञो धर्म उच्यते॥

Yama governs all creatures without any distinction. The king should imitate him in his conduct by restraining all his subjects duly.

यमो यच्छति भूतानि सर्वाण्येवाविशेषतः। तथा राज्ञानुकर्तव्यं यन्तव्या विधिवत् प्रजाः॥

The king is said to resemble the Thousandeyed (Indra). O foremost of men, that which is regarded by the king as Righteousness is accepted as such by all.

सहस्राक्षेण राजा हि सर्वथैवोपमीयते। स पश्यति च यं धर्म स धर्मः पुरुषर्षभ॥

You should diligently cultivate forgiveness, intelligence, patience and the love of all creatures. You should also determine the strength and weakness of all men and learn to distinguish between right and wrong.

अप्रमादेन शिक्षेथाः क्षमां बुद्धिं धृति मतिम्। भूतानां चैव जिज्ञासा साध्वसाधु च सर्वदा॥

You should behave properly towards all creatures, make gifts, the utter agreeable and sweet words. You should maintain the residents of your city and the provinces in happiness.

संग्रहः सर्वभूतानां दानं च मधुरं वचः। पौरजानपदाचैव गोप्तव्यास्ते यथासुखम्॥

A king, who is not clever, can never protect his subjects. Sovereignty, O sire, is a very heavy burden.

न जात्वदक्षो नृपतिः प्रजाः शक्नोति रक्षितुम्। भारो हि सुमहांस्तात राज्यं नाम सुदुष्करम्॥

Only that king who is endued with wisdom and courage, and who is a master of the science of punishment, can protect a kingdom. He, on the other hand, who is devoid of energy and intelligence, and who is not versed in the great science, cannot bear the burden of sovereignty.

तद्दण्डविन्नृपः प्राज्ञः शूरः शक्नोति रक्षितुम्। न हि शक्यमदण्डेन क्लीबेनाबुद्धिनापि वा॥

Helped by ministers of beautiful features and good birth, clever in business, devoted to their masters, and highly learned, you should examine the hearts and acts of all men including the very hermits.

अभिरूपैः कुले जातैर्दक्षैर्भक्तैर्बहुश्रुतैः। सर्वा बुद्धीः परीक्षेपास्तापसाश्रमिणामपि॥

Behaving thus, you will be able to learn the duties of all orders of men. This will help you in observing your own duties whether when you are in your country or when you go to other kingdoms.

अतस्त्वं सर्वभूतानां धर्मं वेत्स्यसि वै परम्। स्वदेशे परदेशे वा न ते धर्मो विनक्षयति॥

Amongst these three objects, viz., Virtue, Profit, and Pleasure, Virtue is the foremost. He, who is of virtuous soul, acquires great happiness both here and hereafter.

तस्मादर्थाच्च कामाच्च धर्म एवोत्तरो भवेत्। अस्मिल्लोके परे चैव धर्मात्मा सुखमेधते॥

If men are treated with honour, they can abandon their very wives and sons. By winning over good men, by gifts, sweet words, carefulness, and purity of conduct, a king may acquire for himself great prosperity. Do not, therefore, O Mandhatri, be negligent of these qualities and acts.

त्यजन्ति दारान् पुत्रांश्च मनुष्याः परिपूजिताः। संग्रहश्चैव भूतानां दानं च मधुरा च वाक्॥ अप्रमादश्च शौचं च राज्ञो भूतिकरं महत्। एतेभ्यश्चैव मान्धातः सततं मा प्रमादिथाः॥

The king should never neglect to look after his own weak points as also after those of his foes. He should act in such a way that his enemies may not be able to discover his weak points, and he should himself assail them when theirs are seen.

अप्रमत्तो भवेद् राजा छिद्रदर्शी परात्मनोः। नास्यच्छिद्रं परः पश्येच्छिद्रेषु परमन्वियात्॥

In this way Vasava, and Yama, and Varuna and all the great royal sages have acted. Do you follow the same conduct.

एतद् वृत्तं वासवस्य यमस्य वरुणस्य च। राजर्षीणां च सर्वेषां तत् त्वमप्यनुपालय॥

Do you, O great king, follow the conduct of those royal sages. Do you soon, O foremost of Bharata's race, follow this heavenly road.

तत् कुरुष्व महाराज वृत्तं राजर्षिसेवितम्। आतिष्ठ दिव्यं पन्थानमह्नाय पुरुषर्षभ॥

The gods, the Rishis, the Pitris, and the Gandharvas, possessed of great energy, chant the praises, both here and hereafter, of that king who is righteous!

धर्मवृत्तं हि राजानं प्रेत्य चेह च भारत। देवर्षिपितृगन्धर्वाः कीर्तयन्ति महौजसः॥

Bhishma said nus spoken to by Utatthya, O Bharata, Mandhatri unhesitatingly did as he as he was directed, and became the soul king of the wide Earth.

भीष्म उवाच स एवमुक्तो मान्धाता तेनोतथ्येन भारत। कृतवानविशङ्कश्च एकः प्राप च मेदिनीम्॥

Do you also, O king, act righteously like Mandhatri. You will then, after ruling the Earth, live in heaven!

भवानपि तथा सम्यङ्मान्धातेव महीपते। धर्म कृत्वा महीं रक्ष स्वर्गे स्थानमवाप्स्यसि॥

Yudhishthira said If one cannot thus win over one's kinsmen and relatives, the intending friends become foes. How should one, then, behave so that the hearts of both friends and enemies may be won?

युधिष्ठिर उवाच एवमग्राह्यके तस्मिज्ञातिसम्बन्धिमण्डले। मित्रेष्वमित्रेष्वपि च कथं भावो विभाव्यते॥

Bhishma said Regarding it is cited the old history of a discourse between Vasudeva and the divine saint Narada.

भीष्म उवाच अत्राप्युदाहरन्तीममितिहासं पुरातनम्। संवादं वासुदेवस्य सुरर्षेर्नारदस्य च॥

Once on a time Vasudeva said-Neither an illiterate and foolish friend, nor a learned friend of fickle mind, deserves, O Narada, to know one's secret counsels.

वासुदेव उवाच नासुहृत् परमं मन्त्रं नारदार्हति वेदितुम्। अपण्डितो वापि सुहृत् पण्डितो वाप्यनात्मवान्॥

Relying on your friendship for me, I shall say something to you, O sage! O you who can go to heaven at your pleasure, one should speak to another if he is convinced of the intelligence of that other.

स ते सौहृदमास्थाय किञ्चिद् वक्ष्यामि नारद। कृत्स्नं बुद्धिबलं प्रेक्ष्य सम्पृच्छेस्त्रिदिवंगम॥

I never behave with slavish tendency towards my kinsmen by flattering speeches about their prosperity, I give them half of what I have, and forgive their evil words.

दास्यमैश्वर्यवादेन ज्ञातीनां न करोम्यहम्। अर्धं भोक्तास्मि वाग्दुरुक्तानि च क्षमे॥

As a fire-stick is grinded by a person who seeks to get fire, so my heart is grinded by my kinsmen with their cruel words. Indeed, O celestial Rishi, those cruel words consume my heart every day.

अरणीमग्निकामो वा मनाति हृदयं मम। वाचा दुरुक्तं देवर्षे तन्मे दहति नित्यदा॥

Power lives in Sankarshana; mildness in Gada; and as regards Pradyumna, he excels even myself in beauty. Still I am helpless, O Narada!

बलं संकर्षणे नित्यं सौकुमार्य पुनर्गदे। रूपेण मत्तः प्रद्युम्नः सोऽसहायोऽस्मि नारद॥

Many others among the Andhakas and the Vrishnis are endued with great prosperity, might, daring courage and constant perseverance.

अन्ये हि सुमहाभागा बलवन्तो दुरुत्सहाः। नित्योत्थानेन सम्पन्ना नारदान्धकवृष्णयः॥

He, with whom they do not side, meets with destruction. He, on the other hand, with whom they side, acquires everything. Dissuaded by both Ahuka and Akrura, I do not side either of them.

यस्य न स्युर्न वै स स्याद् यस्य स्युः कृत्स्नमेव तत्। द्वाभ्यां निवारितो नित्यं वृणोम्येकतरं न च॥

What can be more distressing for a person than to have both Ahuka and Akrura on his side? What, again, is more painful for one than not to have both of them on his side?

स्यातां यस्याहुकाक्रूरौ किं नु दुःखतरं ततः। यस्य चापि न तौ स्यातां किं नु दुःखतरं ततः॥

I am like the mother of two brothers gambling against each other, praying for victory to both.

सोऽहं कितवमातेव द्वयोरपि महामते। एकस्य जयमाशंसे द्वितीयस्यापराजयम्॥

I am thus, O Narada, afflicted by both. You should tell me that which is for the behoof of both myself and my kinsmen.

ममैवं क्लिश्यमानस्य नारदोभयतः सदा। वक्तुमर्हसि यच्छ्रेयो ज्ञातीनामात्मनस्तथा॥

Narada said Calamities, O Krishna, are of two sorts, viz., external and internal. They are begotten, O you of Vrishni's race, by one's own acts or by the acts of others.

नारद उवाच आपदो द्विविधाः कृष्ण बाह्याश्चाभ्यन्तराश्च ह। प्रादुर्भवन्ति वार्ष्णेय स्वकृता यदि वान्यतः॥

The calamity that has now overtaken you is an internal one and is begotten of your own acts. Valadeva and others, of the Bhoja race, are partisans of Akrura, and have sided him either for wealth, or for mere caprice, or actuated by words or by hatred. As for you, you have given away wealth obtained by you to another.

सेयमाभ्यन्तरा तुभ्यमापत् कृच्छा स्वकर्मजा। अक्रूरभोजप्रभवा सर्वे ह्येते त्वदन्वयाः॥

Though having many friends, you have, however, by your own act, invited calamity over your head. You cannot take back that wealth, even as one cannot swallow again the food that he has vomited himself.

अर्थहेतोहि कामाद् वा वाचा बीभत्सयापि वा। आत्मना प्राप्तमैश्वर्यमन्यत्र प्रतिपादितम्॥ कृतमूलमिदानीं तज्ज्ञातिवृन्दं सहायवन्। न शक्यं पुनरादातुं वान्तमनमिव त्वया॥

The kingdom cannot be taken back from Babhru and Ugrasena. You, O Krishna, cannot, in particular, take it back from fear of creating intestine feuds.

बभूग्रसेनयो राज्यं नाप्तुं शक्यं कथंचन। ज्ञातिभेदभयात् कृष्ण त्वया चापि विशेषतः॥

Supposing the attempt succeeds, it will do so after move trouble and after the achievement of the most difficult works. A great slaughter and a great loss of wealth will take place, perhaps, even total destruction.

तच्च सिध्येत् प्रयत्लेन कृत्वा कर्म सुदुष्करम्। महाक्षयं व्ययो वा स्याद् विनाशो वा पुनर्भवेत्॥

Use then a weapon which is not made of steel, which is very mild and yet capable of piercing all hearts. Sharpening that weapon again and again rectify the tongues of your kinsmen!

अनायसेन शस्त्रेण मृदुना हृदयच्छिदा। जिह्वामुद्धर सर्वेषां परिमृज्यानुमृज्य च॥

Vasudeva said What is that weapon, O sage, which is not made of steel, which is mild, which still cuts all hearts, and which I must use for correcting the tongues of my kinsmen?

वासुदेव उवाच अनायसं मुने शस्त्रं मृदु विद्यामहं कथम्। येनैषामुद्धरे जिह्वां परिमृज्यानुमृज्य च।॥

Narada said The giving of food to the best of your ability, forgiveness, sincerity, mildness, and honour to whom honour is due,-these make a weapon which is not made of steel.

नारद उवाच शक्त्यान्नदानं सततं तितिक्षार्जवमार्दवम्। यथार्हप्रतिपूजा च शस्त्रमेतदनायसम्॥

With soft words alone turn away the anger of kinsmen about to utter cruel words, and please their hearts and minds and slanderous words.

ज्ञातीनां वक्तुकामानां कटुकानि लघूनि च। गिरा त्वं हृदयं वाचं शमयस्व मनांसि च॥

None who is not a great man with purified soul and endued with accomplishments and having friends can bear a heavy burden. Take up this great weight and bear it on your shoulders.

नामहापुरुषः कश्चिन्नानात्मा नासहायवान्। महतीं धुरमाधत्ते तामुद्यम्योरसा वह॥

All oxen can carry heavy loads on a level road. The stronger ones only among them can carry such loads on a difficult road.

सर्व एव गुरुं भारमनड्वान वहते समे। दुर्गे प्रतीतः सुगवो भारं वहति दुर्वहम्॥

Disunion will create destruction which will befall all the Bhojas and the Vrishnis! You, O Keshava, are the foremost of them. Do you act in such a way that the Bhojas and the Vrishnis may not meet with destruction.

भेदाद् विनाशः संघानां संघमुख्योऽसि केशव। यथा त्वां प्राप्य नोत्सीदेदयं संघस्तथा कुरु॥

Nothing but intelligence and forgiveness, control of the senses, and liberality, reside in a person of wisdom.

नान्यत्र बुद्धिक्षान्तिभ्यां नान्यत्रेन्द्रियनिग्रहात्। नान्यत्र धनसंत्यागाद् गणः प्राज्ञेऽवतिष्ठते॥

The advancement of one's own race is always praiseworthy and glorious and conducive to long life. Do you, O Krishna, act in such a way that destruction may not overtake your kinsmen.

धन्यं यशस्यमायुष्यं स्वपक्षोद्भावनं सदा। ज्ञातीनामविनाशः स्याद् यथा कृष्ण तथा कुरु॥

Use of the six qualities and riding on car (at the time of war), there is nothing about policy and art of war, O lord, which you do not know?

आयत्यां च तदात्वे च न तेऽस्त्यविदितं प्रभो। पाड्गुण्यस्य विधानेन यात्रायानविधौ तथा॥

The Yadavas, the Kukuras, the Bhojas, the Andhakas, and the Vrishni, all depend on you even as all the worlds and all the regents of their quarters, O mighty-armed one! The Rishis, O Madhava always pray for your advancement.

यादवाः कुकुरा भोजाः सर्वे चान्धकवृष्णयः। त्वय्यासक्ता महाबाहो लोका लोकेश्वराश्च ये॥ उपासते हि त्वबुद्धिमृषयश्चापि माधव।

You are the lord of all creatures. You know the past, the present, and the future. You are the foremost of all the Yadavas. Depending on you, they expect to live happily.

त्वं गुरुः सर्वभूतानां जानीषे त्वं गतागतम्। त्वामासाद्य यदुश्रेष्ठमेधन्ते यादवाः सुखम्॥

Vaishampayana said "Thus, O Janamejaya, did that terrible battle take place. King Dhritarashtra, in great sorrow, said thus about it.

वैशम्पायन उवाच एवं तदभवद् युद्धं तुमुलं जनमेजय। यत्र दुःखान्वितो राजा धृतराष्ट्रोऽब्रवीदिदम्॥

Dhritarashtra said Beholding Rama approach that spot, when the mace-fight was about to take place, how, O Sanjaya, did my son fight with Bhima?'

धृतराष्ट्र उवाच रामं संनिहितं दृष्ट्वा गदायुद्ध उपस्थिते। मम पुत्रः कथं भीम प्रत्ययुध्यत संजय॥

Sanjaya said Beholding the presence of Rama, your valiant son Duryodhana of mighty arms, desirous of battle, was gladdened.

संजय उवाच रामसांनिध्यमासाद्य पुत्रो दुर्योधनस्तव। युद्धकामो महाबाहुः समहष्यत वीर्यवान्॥

Seeing Vala, king Yudhishthira, O Bharata, stood up and duly and gladly honored him. He gave him a seat and enquired after his welfare.

दृष्टवा लागलिनं राजा प्रत्युत्थाय च भारत। प्रीत्या परमया युक्तः समभ्यर्च्य यथाविधि॥ आसनं च ददौ तस्मै पर्यपृच्छदनामयम्।

Rama then answered Yudhisthira, in these sweet and righteous words, viz.-I have heard it said by the Rishis, O best of kings, that Kurukshetra is a highly sacred and sindestroying spot, equal to heaven itself, worshipped of gods and Rishis and great Brahmanas.

ततो युधिष्ठरं रामो वाक्यमेतदुवाच ह॥ मधुरं धर्मसंयुक्तं शूराणां हितमेव च। मया श्रुतं कथयतामृषीणां राजसत्तम॥ कुरुक्षेत्रं परं पुण्यं पावनं स्वर्गमेव च। दैवतैऋषिभिर्जुष्टं ब्राह्मणैश्च महात्मभिः॥

Those men that renounce their bodies, while engaged in battle on this field, are sure to live in heaven with Shakra himself.

तत्र वै योत्स्यमाना य देहं त्यक्ष्यन्ति मानवाः। तेषां स्वर्गे ध्रुवो वासः शक्रेण सह मारिष॥

I shall for this, O king, speedily proceed to Samantapancka. In the celestial region that spot is known as the northern (sacrificial) altar of Brahman, the Lord of all creatures.

तस्मात् समन्तपञ्चकमितो याम द्रुतं नृप। प्रथितोत्तरवेदी सा देवलोके प्रजापतेः॥

He that breathes his last in battle on that eternal and most sacred of spots in the three worlds, will surely obtain heaven,

तस्मिन् महापुण्यतमे त्रैलोक्यस्य सनातने। संग्रामे निधनं प्राप्य ध्रुवं स्वर्गे भविष्यति॥

Saying-So be it-O king, Kunti's brave son, lord Yudhishthira, proceeded towards Samantapanchaka.

तथेत्युक्त्वा महाराज कुन्तीपुत्रो युधिष्ठिरः। समन्तपञ्चकं वीरः प्रायादभिमुखः प्रभुः॥

King Duryodhana also, taking up his gigantic mace, angrily went on foot with the Pandavas.

ततो दुर्योधनो राजा प्रगृह्य महतीं गदाम्। पद्भ्यामपर्षी द्युतिमानगच्छत् पाण्डवैः सह।१२।।

While going thus, armed with mace and clad in armour, the celestial in the sky applauded him, saying-Excellent, excellent! Sceing the Kuru king, the Charanas became filled with delight. Surrounding by the Pandavas, your son, the Kuru king proceeded, like an infuriate elephant. All the points of the compass were filled with the blare of conchs and the sounds of drums and the leonine roars of heroes.

तथाऽऽयान्तं गदाहस्तं वर्मणा चापि दंशितम्। अन्तरिक्षचरा देवाः साधु साध्वित्यपूजयन्॥ वातिकाचारणा ये तु दृष्ट्वा ते हर्षमागताः। स पाण्डवैः परिवृतः कुरुराजस्तवात्मजः॥ मत्तस्येव गजेन्द्रस्य गतिमास्थाय सोऽव्रजत्। ततः शङ्खनिनादेन भेरीणां च महास्वनैः॥ सिंहनादैश्च शूराणां दिशः सर्वाः प्रपूरिताः।

Proceeding with face westwards to the appointed spot, with your son (in their midst), they spread themselves on all sides when they reached it.

ततस्ते तु कुरुक्षेत्रं प्राप्ता नरवरोत्तमाः॥ प्रतीच्यभिमुखं देशं यथोद्दिष्टं सुतेन ते।

That was an excellent Tirtha on the southern side of the Sarasvati. The ground there was not sandy, and was therefore, selected for the battle.

दक्षिणेन सरस्वत्याः स्वयनं तीर्थमुत्तमम्॥ तस्मिन् देशे त्वनिरिणे ते तु युद्धमरोचयन्।

Clad in armour, and armed with his gigantic thick mace Bhima, O king, assumed the form of mighty Garuda.

ततो भीमो महाकोटिं गदां गृह्याथ वर्मभृत्॥ बिभ्रद्रूपं महाराज सदृशं हि गरुत्मतः।

With head-gear on his head, and wearing a golden armour licking the corners of his mouth, O king, with eyes redened in wrath, and breathing hard, your son on that field, O king, shone like the golden Sumeru.

अवबद्धशिरस्त्राणः संख्ये काञ्चनवर्मभृत्॥ रराज राजन् पुत्रस्ते काञ्चनः शैलराडिव।

Those two heroes Bhima and Duryodhana, wearing armour appeaered like two elephants with anger, in battle field.

वर्मभ्यां संयतौ वीरौ भीमदुर्योधनावुभौ॥ संयुगे च प्रकाशेते संरब्धाविव कुञ्जरौ।

O king! In the midst of war-field both the brothers, foremost among the men were looked like a rising moon and the sun.

रणमण्डलमध्यस्थौ भ्रातरौ तौ नरर्षभौ॥ अशोभेतां महाराज चन्द्रसूर्याविवोदितौ।

O king! Both angrily with burning eyes wishing kill cach other, they looked like two infuriate elephants.

तावन्योन्यं निरीक्षेतां क्रुद्धाविव महाद्विपौ॥ दहन्तौ लोचनौ राजन् परस्परवधैषिणौ।

Taking up his mace, with cheerful mind, the highly energetic king Duryodhana, the son of Kuru, breathing repeatedly and looking at Bhimasena, challenged him to encounter like an elephant challenging a rival elephant.

सम्प्रहृष्टमना राजन् गदामादाय कौरवः॥ सृक्किणी संलिहन् राजन् क्रोधरक्तेक्षणः श्वसन्। ततो दुर्योधनो राजन् गदामादाय वीर्यवान्॥ भीमसेनमभिप्रेक्ष्य गजो गजमिवाह्वयत्।

Likewise the brave Bhima, taking up his adamantine mace, challenged the king like a lion challenging a lion. or or

अद्रिसारमयीं भीमस्तथैवादाय वीर्यवान्॥ आह्वयामास नृपति सिंह सिंहो यथा वने।

Duryodhana and Bhima, with uplifted maces, shone in that battle like two mountains with tall sumınits.

तावुद्यतगदापाणी दुर्योधनवृकोदरौ॥ संयुगे च प्रकाशेतां गिरी सशिखराविव।

Both of them were highly worked up with anger; both were possessed of awful prowess; in mace encounter both were disciples of Rohini's intelligent son; both resembled each other in their feat and looked like Maya and Vasava. Endued with great strength, both resembled Varuna in achievements. Each resembling Vasudeva, Rama Vishravana's son (Ravana), they appeared O king, like Madhu and Kaitabha.

तावुभौ समतिक्रुद्धावुभौ भीमपराक्रमौ॥ उभौ शिष्यौ गदायुद्धे रौहिणेयस्य धीमतः। उभौ सदृशकर्माणौ यमवासवयोरिव॥ तथा सदृशकर्माणौ वरुणस्य महाबलौ। वासुदेवस्य रामस्य तथा वैश्रवणस्य च॥ सदृशौ तौ महाराज मधुकैटभयोर्युधि।

They looked like Sunda and Upasunda or Rama and Ravana or Bali and Sugriva.

उभौ सदृशकर्माणौ तथा सुन्दोपसुन्दयोः॥ रामरावणयोश्चैव वालिसुग्रीवयोस्तथा।

Those two of foes appeared like Kala and Mrityu. They then ran towards each other like two infuriate elephants; elated with pride and maddened with passion in the season of autumn and longing for the companionship of a she-elephant in her season. Each appeared to vomit upon the other the poison of his wrath like two fiery serpents.

तथैव कालस्य समौ मृत्योश्चैव परंतपौ॥ अन्योन्यमभिधावन्तौ मत्ताविव महाद्विपौ। वासितासंगमे दृप्तौ शरदीव मदोत्कटौ॥ उभौ क्रोधविषं दीप्तं वमन्तावुरगाविव।

Those two chastisers of foes looked angrily upon each other. Both were foremost of Bharata's race, endued with great prowess.

अन्योन्यमभिसंरब्धौ प्रेक्षमाणावरिंदमौ॥ उभौ भरतशार्दूलौ विक्रमेण समन्वितौ।

In mace encounters those two scorchers of foes were invincible like lion. Those heroes were unbearable like two tigers having teeth and claws. They were like two uncrossable and furious oceans, or like two angry Suns risen for consuming everything. Those two powerful car-warriors looked like an Eastern and a Western cloud agitated by the wind, roaring awfully and pouring torrents of rain in the rainy season. Those two great and powerful heroes, both possessed of great effulgence, looked like two Suns risen at the hour of the Universal dissolution.

सिंहाविव दुराधर्षों गदायुद्धविशारदौ॥ नखदंष्ट्रायुधौ वीरौ व्याघ्राविव दुरुत्सहौ। प्रजासंहरणे क्षुब्धौ समुद्राविव दुस्तरौ॥ लोहिताङ्गाविव क्रुद्धो प्रतपन्तौ महारथौ। पूर्वपश्चिमजौ मेघौ प्रेक्षमाणावरिंदमौ॥ गर्जमानौ सुविषमं क्षरन्तौ प्रादृषीव हि। रश्मियुक्तौ महात्मानौ दीप्तिमन्तौ महाबलौ॥ ददृशाते कुरुश्रेष्ठौ कालसूर्याविवोदितौ।

Looking like two enraged tigers or like two roaring masses of clouds, they became glad like two manned lions. Like two angry or two blazing fires, those two great ones appeared like two mountains with tall summits. With lips swelling with rage and looking upon each other those two heroes, armed with maces, met each other. Both were elated with joy and each regarded the other as a worthy opponent.

व्याघ्राविव सुसंरब्धौ गर्जन्ताविव तोयदौ॥ जहषाते महाबाहू सिंहकेसरिणाविवा जगाविव सुसंरब्धौ ज्वलिताविव पावकौ॥ ददृशाते महात्मानौ सशृङ्गाविव पर्वतौ। रोषात् प्रस्फुरमाणोष्ठौ निरीक्षन्तौ परस्परम्॥ तौ समेतौ महात्मानौ गदाहस्तौ नरोत्तमौ।

Duryodhana and Vrikodara then resembled two good horses neighing at each other, or two elephants grunting at each other.

उभौ परमसंहृष्टावुभौ परमसम्मतौ॥ सदश्वाविव हेषन्तौ बृहन्ताविव कुञ्जरौ।

Those two foremost of men then shone like a couple of Daityas swelling with pride. The Duryodhana, O king, said these haughty words unto Yudhishthira in the midst of his brothers and of the great Krishna and Rama.

वृषभाविव गर्जन्तौ दुर्योधनवृकोदरौ॥ दैत्याविव बलोन्मत्तौ रेजतुस्तौ नरोत्तमौ। ततो दुर्योधनो राजन्निदमाह युधिष्ठिरम्॥ भ्रातृभिः संहितं चैव कृष्णेन च महात्मना। रामेणामितवीर्येण वाक्यं शौटीर्यसम्मतम्॥

Protected by the Kaikeyas and the Srinjayas and the great Panchalas, behold you with all these leading kings, seated together, this encounter that is about to take place between me and Bhima!-Hearing these words of Duryodhana, they did as requested. Then those kings sat down and shone like celestials in heaven.

केकयैः सृञ्जयैर्दृप्तं पञ्चालैश्च महात्मभिः । इदं व्यवसितं युद्धं मम भीमस्य चोभयोः॥ उपोपविष्टाः पश्यध्वं सहितैनूपपुङ्गवैः। श्रुत्वा दुर्योधनवचः प्रत्यपद्यन्त तत्तथा॥ ततः समुपविष्टं तत् सुमहद्रजमण्डलम्। विराजमानं ददृशे दिवीवादित्यमण्डलम्॥

In the midst of that assemblage the mightyarmed and beautiful elder brother of Keshava, O king, as he sat down, was all adored by all around him.

तेषां मध्ये महाबाहुः श्रीमान् केशवपूर्वजः। उपविष्टो महाराज पूज्यमानः समन्ततः॥

In the midst of those kings, Baladeva clad in blue raiment and possessed of a fair complexion shone like the full moon surrounded in the night by thousands of stars.

शुशुभे राजमध्यस्थो नीलवासाः सितप्रभः। नक्षत्रैरिव सम्पूर्णो वृतो निशि निशाकरः॥

Meanwhile those two heroes, O king, both armed with maces, and both unbearable by foes, stood there, exasperating each other with fierce speeches.

तौ तथा तु महाराज गदाहस्तौ सुदुःसहौ। अन्योन्यं वाग्भिरुग्राभिस्तक्षमाणौ व्यवस्थितौ॥

Having addressed each other with unpleasant words, those two heroes of Kuru's race stood, looking angrily upon each other, like Shakra and Vritra in fight."

अप्रियाणि ततोऽन्योन्यमुक्त्वा तौ कुरुसत्तमौ। उदीक्षन्तौ स्थितौ तत्र वृत्रशक्रौ यथाऽऽहवे॥

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

धौम्य उवाच आनर्तेषु प्रतीच्यां वै कीर्तयिष्यामि ते दिशि। यानि तत्र पवित्राणि पुण्यान्यायतनानि च॥

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

प्रियङ्ग्वाम्रणोपेता वानीरफलमालिनी। प्रत्यक्स्रोता नदी पुण्या नर्मदा तत्र भारत॥

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

त्रैलोक्ये यानि तीर्थानि पुण्यान्यायतनानि च। सरिद्वनानि शैलेन्द्रा देवाश्च सपितामहाः॥ नर्मदायां कुरुश्रेष्ठ सह सिद्धर्षिचारणैः। स्नातुमायान्ति पुण्यौघैः सदा वारिषु भारत॥

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

निकेतः श्रूयते पुण्ये यत्र वश्रवसो मुनेः। जज्ञेधनपतिर्यत्र कुबेरो नरवाहनः॥

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

वैदूर्यशिखरो नाम पुण्यो गिरिवरः शिवः। नित्यपुष्पफलास्तत्र पादपा हरितच्छदाः॥

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

तस्य शैलस्य शिखरे सरः पुण्यं महीपते। फुल्लपद्मं महाराज देवगन्धर्वसेवितम्॥

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

बह्वाश्चर्यं महाराज दृश्यते तत्र पर्वते। पुण्ये स्वर्गोपमे चैव देवर्षिगणसेविते॥

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

ह्रदिनी पुण्यतीर्था च राजर्षेस्तत्र वै सरित्। विश्वामित्रनदी राजन् पुण्या परपुरंजय॥ यस्यास्तीरे सतां मध्ये ययातिर्नहुषात्मजः। पपात स पुनर्लोकॉल्लेभेधर्मान् सनातनान्॥

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

तत्र पुण्यो ह्रदः ख्याते मैनाकश्चैव पर्वतः। बहुमूलफलोपेतस्त्वसिते नाम पर्वतः॥

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

आश्रमः कक्षसेनस्य पुण्यस्तत्र युधिष्ठिर। च्यवनस्याश्रमश्चैव विख्यातस्तत्र पाण्डव॥

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

तत्राल्पेनैव सिध्यन्ति मानवास्तपसा विभो। जम्बूभार्गो महाराज ऋषीणां भावितात्मनाम्॥ आश्रमः शाम्यतां श्रेष्ठ मृगद्विजनिषेवितः।

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

ततः पुण्यतमा राजन् सततं तापसैर्युता॥ केतुमाला च मेध्या च गङ्गद्वारं च भूमिप। ख्यातं च सैन्धवारण्यं पुण्यं द्विजनिषेवितम्॥

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

पितामहसरः पुण्यं पुष्करं नाम नामतः। वैखानसानां सिद्धानामृषीणामाश्रमः प्रियः॥

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

अप्यत्र संश्रयार्थाय प्रजापतिरथो जगौ। पुष्करेषु कुरुश्रेष्ठ गाथां सुकृतिनां वर॥