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

मनसाप्यभिकामस्य पुष्कराणि मनस्विनः। विप्रणश्यन्ति पापानि नाकपृष्ठे च मोदते॥

Dhritarashtra said O Sanat-Sujata, what you have been saying regarding the attainment of emancipation and the origin of the universe is the best (discourse I have heard). Speak to me such words, (treating of subjects) rarely to be attained by men of desire, O you who have observed celibacy!

धृतराष्ट्र उवाच सनत्सुजात यामिमां परां त्वं ब्राह्मीं वाचं वदसे विश्वरूपाम्। परां हि कामेन सुदुर्लभां कथां प्रब्रूहि मे वाक्यमिदं कुमार॥

Sanat-Sujata said This supreme soul regarding which you ask me with such exaltation cannot be attained by him who is in a hurry. When the mind (desire) has been lost in the intellect (i.e. when intellect has gained a control over desire), the mind of man becomes indifferent to worldly things and this state is attainable only by asceticism.

सनत्सुजात उवाच नैतद् ब्रह्म त्वरमाणेन लभ्यं यन्मां पृच्छन्नतिहष्यतीव। बुद्धौ विलीने मनसि प्रचिन्त्या विद्या हि सा ब्रह्मचर्येण लभ्या॥

Dhritarashtra said The true knowledge, that you are speaking of attainable by hard asceticism, is unborn in the mind and needs not any efforts for its manifestation and is manifested during the seeking of Brahma. How then can that immortality which is connected with a knowledge of the Supreme soul be obtained?

धृतराष्ट्र उवाच यत् सनातनी अत्यन्तविद्यामिति ब्रवीषि त्वं ब्रह्मचर्येण सिद्धाम्। अनारभ्यां वसतीह कार्यकाले कथं ब्राह्मण्यममृतत्वं लभेत॥

Sanat-Sujata said This true knowledge that is unborn is said to be undeveloped and is developed by asceticism. On obtaining the true knowledge, men leave this world. True knowledge is ever present in the old and eminent preceptors.

सनत्सुजात उवाच अव्यक्तविद्यामभिधास्ये पुराणी बुद्ध्या च तेषां ब्रह्मचर्येण सिद्धाम्। यां प्राप्यैनं मर्त्य लोकं त्यजन्ति या वै विद्या गुरुवृद्धेषु नित्या॥

Dhritarashtra said That knowledge is capable of being gained by asceticism without difficulty. What sort of asceticism must be that? O Brahma, speak to me that.

धृतराष्ट्र उवाच ब्रह्मचर्येण या विद्या शक्या वेदितुमञ्जसा। तत् कथं ब्रह्मचर्यं स्यादेतद् ब्रह्मन् ब्रवीहि मे॥

Sanat-Sujata said Those who having entered into the dwelling of a preceptor and residing therein serve them and practice asceticism become Brahma himself, as it were; and casting off their bodies are united with Him.

सनत्सुजात उवाच आचार्ययोनिमिह ये प्रविश्य भूत्वा गर्भ ब्रह्मचर्यं चरन्तिा इहैव ते शास्त्रकारा भवन्ति प्रहाय देहं परमं यान्ति योगम्॥

Those who are in this world desirous of obtaining emancipation, subdue their desires. Those virtuous men get their souls separated from their body like a blade of grass from a marshy plot of ground.

अस्मिल्लोके वै जयन्तीह कामान् ब्राही स्थिति ह्यनुतितिक्षमाणाः। न्मुञ्जादिषीकामिव सत्त्वसंस्थाः॥

The father and the mother, O Bharata, these two create the body; but the state gained from the instructions of the preceptor is sacred, free from death and without old age.

शरीरमेतौ कुरुतः पिता माता च भारत। आचार्यशास्ता या जातिः सा पुण्या साजराऽमरा॥

He (the preceptor) who discoursing on the Supreme Soul frees a man from untruth and distributes nectar should be regarded as father and mother. No injury should ever be done to him, knowing what he does.

नृतं कुर्वनमृतं सम्प्रयच्छन्। तं मन्येत पितरं मातरं च तस्मै न दुह्येत् कृतमस्य जानन्।॥

A disciple should every day pay due respects to his preceptor and engage himself in study with a pure mind and concentrated attention. He should not be annoyed (at the humble and menial services he is called upon to perform) and not feel wrathful. This is the first step of asceticism.

गुरुं शिष्यो नित्यमभिवादयीत स्वाध्यायमिच्छेच्छुचिरप्रमत्तः। मेष प्रथमो ब्रह्मचर्यस्य पादः॥

He who gains knowledge (of his duties) by observing the duties of other disciples is said to observe the first step of the vow of asceticism.

शिष्यवृत्तिक्रमेणैव विद्यामाप्नोति यः शुचिः। ब्रह्मचर्यव्रतस्यास्य प्रथमः पाद उच्यते॥

What is agreeable to a preceptor should be done at the expense of life and wealth, by the mind, by actions or by speech. Doing this is said to be the second step.

आचार्यस्य प्रियं कुर्यात् प्राणैरपि धनैरपि। कर्मणा मनसा वाचा द्वितीयः पाद उच्यते॥

A similar behaviour like that towards a preceptor should be adopted towards the preceptor's woke and the same should be done to his son. Doing this is said to be the second step.

समा गुरौ यथा वृत्तिर्णरुपल्यां तथाऽऽचरेत्। तत्पुत्रे च तथा कुर्वन् द्वितीयः पाद उच्यते॥

Fully, appreciating what has been done to one's self by his preceptor and knowing the object thereof, a disciple should with exaltation in his heart think-I have been developed by him. This is the third step of asceticism.

आचार्येणात्मकृतं विजानन् ज्ञात्वा चार्थ भावितोऽस्मीत्यनेन। यन्मन्यते तं प्रति हृष्टबुद्धिः स वै तृतीयो ब्रह्मचर्यस्य पादः॥

A wise man should not remove himself (from the preceptor's abode) without requesting the preceptor; nor should he even speak or think “I do this” (i.e. I make this gift). This is the fourth step of asceticism.

नाचार्यस्यानपाकृत्य प्रवास प्राज्ञः कुर्वीतं नैतदहं करोमि। इतीव मन्येत न भाषयेत स वै चतुर्थो ब्रह्मचर्यस्य पादः॥

A man obtains the object of the first step of asceticism by the aid of time (i.e. in due course), the second step by contact with the preceptor, the third by the energy of his own intellect and the next by discussion with others.

कालेन पादं लभते तथाऽर्थं ततश्च पादं गुरुयोगतश्च। च्छास्त्रेण पादं च ततोऽभियाति॥

The effects of the practice of asceticism, which is made up of twelve constituent elements including righteousness and the effects of Angas and Balam (particular forms of asceticism) are said to be obtained by contact with the preceptor and by an earnest desire to know the Supreme Soul.

मन्यानि चाङ्गानि तथा बलं च। ब्रह्मार्थयोगेन च ब्रह्मचर्यम्॥

While in the position of a disciple, whatever wealth is earned should be given to the preceptor. It is by this means that he (the preceptor) earns his honest livelihood graced with many virtues. Such should also be the conduct of the preceptor's son.

एवं प्रवृत्तो यदुपालभेत वै धनमाचार्याय तदनुप्रयच्छेत्। सतां वृत्तिं बहुगुणामेवमेति गुरोः पुत्रे भवति च वृत्तिरेषा॥

With this rule of life one prospers in every way and obtains many sons and fame; to such a man, wealth is poured from all sides and to that place many people come for practicing asceticism.

एवं वसन् सर्वतो वर्धतीह बहून् पुत्राँल्लभते च प्रतिष्ठाम्। वर्षन्ति चास्मै प्रदिशो दिशश्च वसन्त्यस्मिन् ब्रह्मचर्ये जनाश्च॥

By means of such asceticism, the gods attained their divine character and the wise Rishis of heavenly qualities attained to the regions of Brahma.

एतेन ब्रह्मचर्येण देवा देवत्वमाप्नुवन्। ऋषयश्च महाभागा ब्रह्मलोकं मनीषिणः॥

By this also did the beauty of the Gandharvas and Apsaras spring up; by such asceticism does the sun rise to make the day.

गन्धर्वाणामनेनैव रूपमप्सरसामभूत्। एतेन ब्रह्मचर्येण सूर्योऽप्यह्राय जायते॥

on These (i.e. Gandharvas, etc.) completion of their asceticism by this means attained to the state of the seekers of the Rasabheda (a fabulous gem supposed to grant every desire of the possessor) through the obtainment of the object of their desire.

आकाक्ष्यार्थस्य संयोगाद् रसभेदार्थिनामिव। एवं ह्येते समाज्ञाय तादृग्भावं गता इमे॥

He, who attached to austerities has recourse to asceticism and thereby purifies his body, comes to the condition of a child (free from passions, etc., characteristic of the old men) and that learned man in the end conquers death.

य आश्रयेत् पावयेच्चापि राजन् सर्वं शरीरं तपसा तप्यमानः। एतेन वै बाल्यमभ्येति विद्वान् मृत्युं तथा स जयत्यन्तकाले॥

By pure work men obtain the perishable worlds, O Kshatriya-but that learned man, by means of his knowledge, obtains emancipation. There is no other path to emancipation.

अन्तवतः क्षत्रिय ते जयन्ति लोकान् जनाः कर्मणा निर्मलेन। ब्रह्मैव विद्वांस्तेन चाभ्येति सर्व नान्यः पन्था अयनाय विद्यते॥

Dhritarashtra said Of what form is the Supreme Soul, which is immortal and omnipresent and which the learned man sees in this world. Does he shine as white, red, black, blue or purple?

धृतराष्ट्र उवाच आभाति शुक्लमिव लोहितमिवाथो कृष्णमथाञ्जनं काद्रवं वा। सद्ब्रह्मणः पश्यति योऽत्र विद्वान् कथं रूपं तदमृतमक्षरं पदम्॥

Sanat-Sujata said (The Supreme Soul) may appear as white, red, black, brown or like the sun; but its like is not to be met with in the earth, the sky, nor in the water of the sea.

सनत्सुजात उवाच आभाति शुक्लमिव लोहितमिवाथो कृष्णमायसमर्कवर्णम्। न पृथिव्यां तिष्ठति नान्तरिक्षे नैतत् समुद्रे सलिलं बिभर्ति॥

It cannot be found among the stars, nor is it shut up in the lightning and its form cannot be seen among the clouds, nor in the air, nor among the gods, nor in the moon, nor in the sun,

न तारकासु न च विद्युदाश्रितं न चाभ्रेषु दृश्यते रूपमस्या न चापि वायौ न च देवतासु नैतच्चन्द्रे दृश्यते नोत सूर्ये॥

Nor in the Rich, nor in the Yajush, nor in the Atharva, nor in the sacred Sama (Vedas). It is certain, O king, that it cannot be seen in the Rathantara, nor in the Barhadrath, nor in the great vows.

नैवटुं तन्न यजुषु नाप्यथर्वसु न दृश्यते वै विमलेषु सामसु। रथन्तरे बार्हद्रथे वाऽपि राजन् महाव्रते नैव दृश्येद् ध्रुवं तत्॥

Incapable of being reached by our ignorance, even the king of Death, at the time of his end, is lost in it. Its form cannot be gazed at; it is like the edge of a razor and its form is like that of a high mountain.

अपारणीयं तमसः परस्तात् तदन्तकोऽप्येति विनाशकाले। अणीयो रूपं क्षुरधारया समं महच्च रूपं तद् वै पर्वतेभ्यः॥

It is the foundation of everything; it is nectar; it is the universe; it is vast and delightful. From it are born all creatures and there do they come to their end.

सा प्रतिष्ठा तदमृतं लोकास्तद् ब्रह्म तद् यशः। भूतानि जज्ञिरे तस्मात् प्रलयं यान्ति तत्र हि॥

Having no duality, it is manifest in the form of the universe. Poets speak of it as having no change but in the language and form used for its description. That on which all this world stands-those who know this become immortal.

अनामयं तन्महदुद्यत् यशो वाचो विकारं कवयो वदन्ति। यस्मिन् जगत् सर्वमिदं प्रतिष्ठितं ये तद् विदुरमृतास्ते भवन्ति॥

Bhishma said When they had passed away, I awoke. O Bharata; I was filled with great joy as I thought of the dream.

भीष्म उवाच ततो रात्रो व्यतीतायं प्रतिबुद्धोऽस्मि भारत। ततः संचिन्त्य वै स्वप्नमवापं हर्षमुत्तमम्॥

Then begin that mighty battle between him and me, O Bharata, which was wonderful and which made the hairs of all creatures stand on end.

ततः समभवद् युद्धं मम तस्य च भारत। तुमुलं सर्वभूतानां लोमहर्षणमद्भुतम्॥

Then Bhargava rained on me a shower of arrows, which I baffled by a (like) shower of arrows, O Bharata.

ततो बाणमयं वर्ष ववर्ष मयि भार्गवः। न्यवारयमहं तच्च शरजालेन भारत॥

Thereupon he, of great asceticism, was greatly incensed and remembering what had happened the day before, he hurled, with anger, a dart at me,

ततः परमसंक्रुद्धः पुनरेव महातपाः। ह्यस्तनेन च कोपेन शक्ति वै प्राहिणोन्मयि॥

Which was as hard as Indra's thunderbolt, was equal in effulgence, to the mace of Yama, (god of death) blazing like a flaming fire and licking as it were with its tongue, all quarters of the battle-field.

इन्द्राशनिसमस्पर्शी यमदण्डसमप्रभाम्। ज्वलन्तीमग्निवत् संख्ये लेलिहानां समन्ततः॥

Then, O best among Kurus, it struck me on my shoulder, even then, O perpetuator of Kuru's race, like a lightning ranging in the sky.

पर्वतः॥ ततो भरतशार्दूल घिष्ण्यमाकाशगं यथा। स मामभ्यवधीत् तूर्णं जत्रुदेशे कुरूद्वह॥

Thus wondered by Rama, O red-eyed one of mighty arms, blood flowed freely like streams of red earth from a mountain.

अथास्रमस्रवद् घोरं गिरेगैरिकधातुवत्। रामेण सुमहाबाहो क्षतस्य क्षतजेक्षण॥

Greatly incensed , I darted, at the son of Jamadagni, a deadly shaft, comparable to the poison of a serpent only.

ततोऽहं जामदग्न्याय भृशं क्रोधसमन्वितः। चिक्षेप मृत्युसंकाशं बाणं सर्पविषोपमम्॥

That hero, the best of the twice-born, struck by it on the forehead, shone beautiful as a mountain with its peak.

स तेनाभिहतो वीरो ललाटे द्विजसत्तमः। अशोभत महाराज सशृङ्ग इव

Filled with great wrath he turned round, and drawing his bow with great strength aimed at me a terrible shaft, resembling death himself and capable of grinding all enemies.

स संरब्धः समावृत्य शरं कालान्तकोपमम्। संदधे बलवत् कृष्य घोरं शत्रुनिबर्हणम्॥

That fierce shaft struck me on the breast hissing (through the air) like a serpent, and I fell down to the earth, O king, covered with blood.

स वक्षसि पपातोग्रः शरो व्याल इव श्वसन्। महीं राजंस्ततश्चाहमगमं रुधिराविलः॥

Regaining my consciousness, I hurled at that intelligent son of Jamadagni a dart, bright and blazing as the lighting flesh.

सम्प्राप्य तु पुनः संज्ञां जामदग्न्याय धीमते। प्राहिण्वं विमलां शक्तिं ज्वलन्तीमशनीमिव॥

That dart fell on the chest of that best of Brahmanas. And, O king, having fainted (from pain) he began to tremble all over.

सा तस्य द्विजमुख्यस्य निपपात भुजान्तरे। विह्वलश्चाभवद् राजन् वेपथुश्चैनमाविशत्॥

Then his friend, that twice-born and great ascetic named Akritavrana, embraced him again and again and soothed him with words of auspicious import.

तत एनं परिष्वज्य सखा विप्रो महातपाः। अकृतव्रणः शुभैर्वाक्यैराश्वासयदनेकधा॥

Thus comforted, Rama was filled with anger and vindictiveness, and that keeper of all observances brought forth a mighty weapon of Brahma.

समाश्वस्तस्ततो रामः क्रोधामर्षसमन्वितः। प्रादुश्चक्रे तदा ब्राह्म परमास्त्रं महाव्रतः॥

Then, for the purpose of baffling also, I aimed the same excellent weapon of Brahma, which blazed forth, appearing like what happens at the end of the Yuga (at the final destruction).

ततस्तत्प्रतिघातार्थं ब्राह्ममेवास्त्रमुत्तमम्। मया प्रयुक्तं जज्वाल युगान्तमिव दर्शयत्॥

Then those two Brahmic weapons met each other in mid-air, without being able to reach either Rama or myself, 0 best of Bharata's race.

तयोर्ब्रह्मास्त्रयोरासीदन्तरा वै समागमः। असंप्राप्यैव रामं च मां च भारतसत्तम॥

Thereupon, in mid-welkin, only a flame blazed forth, and 0 lord of earth, all creatures becomes greatly afflicted,

ततो व्योम्नि प्रादुरभूत् तेज एव हि केवलम्। भूतानि चैव सर्वाणि जग्मुराति विशाम्पते॥

The Rishis, and the gods together with the Gandharvas, 0 Bharata, became greatly afflicted, struck by the blazing effulgence.

ऋषयश्च सगन्धर्वा देवताश्चैव भारत। संतापं परमं जग्मुरस्त्रतेजोऽभिपीडिताः॥

Then the earth, with the mountains, forests and trees, began to tremble, and all creatures, becoming heated, became highly afflicted.

ततश्चचाल पृथिवी सपर्वतवनद्रुमा। संतप्तानि च भूतानि विषादं जग्मुरुत्तमम्॥

The firmament, О king, began to burn the ten points of the compass were filled with smoke. At that moment, those creatures that range the sky could not stay there.

प्रजज्वाल नमो राजन् धूमायन्ते दिशो दश। न स्थातुमन्तरिक्षे च शेकुराकाशगास्तदा॥

While during this time all creatures, with the gods, the Asuras and Rakshasas began uttering exclamations of woe, O Bharata, “This is the time,” thought I and become desirous of shooting,

ततो हाहाकृते लोके सदेवासुरराक्षसे। इदमन्तरमित्येवं मोक्तुकामोऽस्मि भारत॥

That weapon Prasvapa speedily, according to the words of command of the speakers of Brahma. And the Mantras also for using that weapon suddenly came to my mind.

प्रस्वापमस्त्रं त्वरितो वचनाद् ब्रह्मवादिनाम्। विचित्रं च तदस्त्रं मे मनसि प्रत्यभात् तदा॥

Vaishampayana said : O descendant of Bharata, when the king thus addressed the sons of Pandu, the wickedminded Duryodhana became exceedingly happy. O best of the Bharata race, he summoned in private, Purochana and taking up his right hand, he thus spoke to that counsellor. O Purochana, this world, full of wealth, is mine. It is equally yours with me. (Therefore), you should protect it. I have no other more trustworthy supporter and counsellor than you with whom I can consult.

वैशम्पायन उवाच एवमुक्तेषु राज्ञा तु पाण्डुपुत्रेषु भारत। दुर्योधनः परं हर्षमगच्छत् स दुरात्मवान्॥ स पुरोचनमेकान्तमानीय भरतर्षभ। गृहीत्वा दक्षिणे पाणौ सचिवं वाक्यमब्रवीत्॥ ममेयं वसुसम्पूर्णा पुरोचन वसुंधरा। यथेयं मम तद्वत् ते स तां रक्षितुमर्हसि॥ न हि मे कश्चिदन्योऽस्ति विश्वासिकतरस्त्वया। सहायो येन संधाय मन्त्रयेयं यथा त्वया॥

O sire, keep my counsel (a secret) and destroy my enemy by some clever device. Accomplish, what I ask you to do.

संरक्ष तात मन्त्रं च सपत्नांश्च ममोद्धर। निपुणेनाभ्युपायेन यद् ब्रवीमि तथा कुरु॥

The Pandavas have been sent by Dhritarashtra to Varanavata. They will sport there in the festival at the command of Dhritarashtra.

पाण्डवा धृतराष्ट्रेण प्रेषिता वारणावतम्। उत्सवे विहरिष्यन्ति धृतराष्ट्रस्य शासनात्॥

Do that by with you can reach Varanavata this very day on a car drawn by swift asses.

स त्वं रासभयुक्तेन स्पन्दनेनाशुगामिना। वारणावतमद्यैव यथा यासि तथा कुरु॥

Going there, erect a quadrangle palace at the outskirts of the city, (which should be) rich in materials and furniture. Guard it (also) well.

तत्र गत्वा चतुःशालं गृहं परमसंवृतम्। नगरोपान्तमाश्रित्य कारयेथा महाधनम्॥

Use in it (in erecting that house,) hemp, resin and all other inflammable materials that are procurable.

शणसर्जरसादीनि यानि द्रव्याणि कानिचित्। आग्नेयान्युत सन्तीह तानि तत्र प्रदापय॥

Mixing a little earth with ghee, oil, fat and a large quantity of lac, plaster the wall with it.

सर्पिस्तैलवसाभिश्च लाक्षया चाप्यनल्पया। मृत्तिका मिश्रयित्वा त्वं लेपं कुड्येषु दापय॥

Place carefully all over that house hemp, oil, ghee, lac and wood. In such a way that the Pandavas and other men may not even with scrutiny see them or conclude that it is made of inflammable materials. Erecting such a house and worshipping the Pandavas with great reverence, make them live in it with Kunti and all their friends.

शणं तैलं घृतं चैव जतु दारूणि चैव हि। तस्मिन् वेश्मनि सर्वाणि निक्षिपेथाः समन्ततः॥ यथा च तन्न पश्येरन् परीक्षन्तोऽपि पाण्डवाः। आग्नेयमिति तत् कार्यमपि चान्येऽपि मानवाः॥ वेश्मन्येवं कृते तत्र गत्वा तान् परमार्चितान्। वासयेथाः पाण्डवेयान् कुन्ती च ससुहृज्जनाम्॥

Place there for the Pandavas seats, conveyances and beds of best workmanship, as ordered my father. Manage all this in a way so that none in the city of Varanavata may know it, till the end we have in view is accomplished.

आसगानि च दिव्यानि यानानि शयनानि च। विधातव्यानि पाण्डूनां यथा तुष्येत वै पिता॥ यथा च तन्न जानन्ति नगरे वारणावते। तथा सर्वं विधातव्यं यावत् कालस्य पर्ययः॥

Knowing that they are sleeping in that house in confidence and without fear, set fire to it, beginning from the gate.

ज्ञात्वा च तान् सुविश्वस्ताशयानानकुतोभयान्। अग्निस्त्वया ततो देयो द्वारतस्तस्य वेश्मनः॥

The people will think that they have been burnt to death in that burning house; and therefore none will be able to blame us for the death of the Pandavas,

दह्यमाने स्वके गेहे दग्धा इति ततो जनाः। न गर्हयेयुरस्मान् वै पाण्डवार्थाय कर्हिचित्॥

Purochana promised to that Kaurava (Duryodhana) to carry out all by saying, “Be it so" and he then went (away) on a swift car drawn by asses.

स तथेति प्रतिज्ञाय कौरवाय पुरोचनः। प्रायाद् रासभयुक्तेन स्पन्दनेनाशुगामिना॥

O king, ever obedient to Duryodhana, he went without loss of time. Purochana did all that the prince said, (asked him to do).

स गत्वा त्वरितं राजन् दुर्योधनमते स्थितः। यथोक्तं राजपुत्रेण सर्वं चक्रे पुरोचनः॥

Janamejaya said "Why is the current of the tirtha known as Vashishthapavaha so rapid? For why did the foremost of rivers carry away Vashishtha?

जनमेजय उवाच वसिष्ठस्यापवाहोऽसौ भीमवेगः कथं नु सः। किमर्थं च सरिच्छेष्टा तमृषि प्रत्यवाहयत्॥

What, O lord, was the cause of the quarrel between Vashishtha and Vishvamitra? Asked by me, O you of great wisdom, tell me all this. I am never satiated with hearing your account.”

कथमस्याभवद् वैरं कारणं किं च तत् प्रभो। शंस पृष्टो महाप्राज्ञ न हि तृष्यामि कथ्यति॥

Vaishampayana said A great enemity arose between Vishvamitra and Vashishtha, O Bharata, on account of their rivalry regarding ascetic penances.

वैशम्पायन उवाच विश्वामित्रस्य विप्रर्वसिष्ठस्य च भारत। भृशं वैरमभूद् राजंस्तपः स्पर्धाकृतं महत्॥

The hermitage of Vashishtha was in the tirtha called Sthanu on the eastern bank of the Sarasvati. On the opposite bank was the hermitage of the intelligent Vishvamitra.

आश्रमो वै वसिष्ठस्य स्थाणुतीर्थेऽभवन्महान्। पूर्वतः पार्श्वतश्चासीद् विश्वामित्रस्य धीमतः॥

There, in that tirtha, O king, Mahadeva had practised the hardest penances. Sages still speak of those penances.

यत्र स्थाणुर्महाराज तप्तवान् परमं तपः। तत्रास्य कर्म तद् घोरं प्रवदन्ति मनीषिणः॥

Having performed a sacrifice there and adored the river Sarasvati, Sthanu established that tirtha there. Therefore it is known by the name Sthanu-tirtha, O lord.

यत्रेष्ट्वा भगवान् स्थाणुः पूजयित्वा सरस्वतीम्। स्थापयामास तत् तीर्थं स्थाणुतीर्थमिति प्रभो॥

In that tirtha, the celestials had, formerly, ) king, appointed Skanda, that destroyer of the enemies of the celestials, as the generalissimo of their army.

तत्र तीर्थे सुराः स्कन्दमभ्यषिञ्चन्नराधिप। सैनापत्येन महता सुरारिविनिबर्हणम्॥

The great Rishi Vishvamitra, by the help of his austere penances, brought Vashishtha, to that tirtha of the Sarasvati, listen to that account.

तस्मिन् सारस्वते तीर्थे विश्वामित्रो महामुनिः। वसिष्ठं चालयामास तपसोगेण तच्छृणु॥

The two ascetics Vishvamitra and Vashishtha, O Bharata, competed keenly with each other in respect of superiority of their penances.

विश्वामित्रवसिष्ठौ तावहन्यहनि भारत। स्पर्धा तपःकृतां तीव्रां चक्रतुस्तौ तपोधनौ॥

Being jealous of the power of Vashishtha, the great Muni Vishvamitra began to think seriously.

तत्राप्यादिकसंतापो विश्वामित्रो महामुनिः। दृष्ट्वा तेजो वसिष्ठस्य चिन्तामभिजगाम ह॥

Thought devoted to the performance of his duties, O Bharata, he formed the resolution, viz., This Sarasvati shall speedily bring, by force of her current, that foremost of ascetics, viz., Vashishtha, to my presence. After he shall have been brought hither, I shall forsooth kill that greatest of ascetics.

तस्य बुद्धिरियं ह्यासीद् धर्मनित्यस्य भारत। इयं सरस्वती तूर्णं मत्समीपं तपोधनम्॥ आनयिष्यति वेगेन वसिष्ठं तपतां वरम्। इहागतं द्विजश्रेष्ठं हनिष्यामि न संशयः॥

Having formed this resolution, the illustrious and great Rishi Vishvamitra, with eyes red in ire, thought of that foremost of rivers.

एवं निश्चित्य भगवान् विश्वामित्रो महामुनिः। सस्मार सरितां श्रेष्ठां क्रोधसंरक्तलोचनः॥

Thus remembered by the ascetic, she became exceedingly agitated. The fair lady, repaired to that energetic and wrathful Rishi.

सा ध्याता मुनिना तेन व्याकुलत्वं जगाम ह। जज्ञे चैनं महावीर्यं महाकोपं च भाविनी॥

Pale and trembling, Sarasvati, with clasped hands, appeared before that best of sages.

तत एनं वेपमानां विवर्णा प्राञ्जलिस्तदा। उपतस्थे मुनिवरं विश्वामित्रं सरस्वती॥

Indeed, the lady was greatly afflicted with sorrow, even like a woman who has lost her powerful husband. And she said to that best of sages-"Tell me what I can do for you.'

हतवीरा यथा नारी साऽभवद् दुःखिता भृशम्। ब्रूहि किं करवाणीति प्रोवाच मुनिसत्तमम्॥

Filled with ire, the ascetic said her-Bring here Vashishtha without delay, so that I my kill him.' Hearing these words, the river became agitated.

तामुवाच मुनिः क्रुद्धो वसिष्ठं शीघ्रमानय। यावदेनं निहन्म्यद्य तच्छ्रुत्वा व्यथिता नदी॥

With clasped hands the lotus-eyed lady began to tremble in fear, like a creeper shaken by the wind.

प्राञ्जलिं तु ततः कृत्वा पुण्डरीकनिभेक्षणा। प्राकम्पत भृशं भीता वायुनेवाहता लता॥

Beholding the great river in that condition, the ascetic said to her-"Bring Vashishtha before me without any scruple.'

तथारूपां तां दृष्ट्वा मुनिराह महानदीम्। अविचारं वसिष्ठं त्वमानयस्वान्तिकं मम॥

Hearing these words of his and knowing the evil he meant and acquainted also with the matchless power of Vashishtha she went to Vashishtha and informed him of what the intelligent Vishvamitra had said to her.

सा तस्य वचनं श्रुत्वा ज्ञात्वा पापं चिकीर्पितम्। वसिष्ठस्य प्रभावं च जानन्त्यप्रतिमं भुवि॥ साऽभिगम्य वसिष्ठं च इदमर्थमचोदयत्। यदुक्ता सरितां श्रेष्ठा विश्वामित्रेण धीमता॥

Fearing the course of both, she trembled again and again. Indeed, she stood in fear of both.

उभयोः शापयोर्भीता वेपमाना पुनः पुनः। चिन्तयित्वा महाशापमृषिवित्रासिता भृशम्॥ तु

Seeing her pale and anxious, the righteous Vashishtha, that foremost of men, O king, said to her.

तां कृशां च विवर्णां च दृष्ट्वा चिन्तासमन्विताम्। उवाच राजन् धर्मात्मा वसिष्ठो द्विपदां वरः॥

Vashishtha said O foremost of rivers, save yourself, O you of rapid current, bear me away, otherwise Vishvamitra will curse you! Do not feel the least scruple.'

वसिष्ठ उवाच पाह्यात्मानं सरिच्छ्रेष्ठे वह मां शीघ्रगामिनी। विश्वामित्र: शद्धि त्वां मा कृथास्त्वं विचारणाम्।। २४

Hearing these words of that compassionate Rishi, the river began to think, O Kuru-chief, as to what she should do.

तस्य तद् वचनं श्रुत्वा कृपाशीलस्य सा सरित्। चिन्तयामास कौरव्य किं कृत्वा सुकृतं भवेत्॥

The thought Vashishtha shows great mercy for me. It is proper for me that I should serve him.'

तस्याश्चिन्ता समुत्पन्ना वसिष्ठो मय्यतीव हि। कृतवान् हि दयां नित्यं तस्य कार्यं हितं मया॥

Seeing then that best of Rishis, viz., Vashishtha engaged in silent recitation of Mantras on her bank and seeing Kushika's son Vishvamitra also engaged in homa, Sarasvati thought, this is my opportunity.' Then that foremost of rivers, by her current, washed away one of her banks.

अथ कूले स्वके राजन् जपन्तमृषिसत्तमम्। जुह्वानं कौशिकं प्रेक्ष्य सरस्वत्यभ्यचिन्तयत्॥ इदमन्तरमित्येवं ततः सा सरितां वरा। कूलापहारमकरोत् स्वेन वेगेन सा सरित्॥

In washing away that bank, she carried away Vashishtha. While being borne away. ) king, Vashishtha lauded the river saying: "From Brahma's Manasa-lake you have originated, O Sarasvati! The entire carth is filled with thy pure waters!

तेन कूलापहारेण मैत्रावरुणिरौह्यत। उह्यमानः स तुष्टाव तदा राजन् सरस्वतीम्॥ पितामहस्य सरसः प्रवृत्ताऽसि सरस्वति। व्याप्तं चेदं जगत् सर्वं तवैवाम्भोभिरुत्तमैः॥

Passing through the sky, O Goddess, thou impartest thy waters to the clouds! All the waters are thee! Through thee we exercise our thinking faculties!

त्वमेवाकाशगा देवि मेघेषु सृजसे पयः। सर्वाश्चापस्त्वमेवेति त्वत्तो वयमधीमहि॥

Thou art Pushti and Dyuti, Kiriti and Siddhi and Uma! Thou art Speech and thou art Svaha! This entire universe depends on thee. Thou dwellest in all creatures, in four forms."

पुष्टिषुतिस्तथा कीर्तिः सिद्धिबुद्धिरुमा तथा। त्वमेव वाणी स्वाहा त्वं तवायत्तमिदं जगत्॥ त्वमेव सर्वभूतेषु वससीह चतुर्विधा।

Thus lauded by that great Rishi, Sarasvati, O king, speedily bore that Brahmana towards the hermitage of Vishvamitra and repeatedly announced to the latter the arrival of the former.

एवं सरस्वती राजन् स्तूयमाना महर्षिणा॥ वेगेनोवाह तं विप्रं विश्वामित्राश्रमं प्रति। न्यवेदयत चाभीक्ष्णं विश्वामित्राय तं मुनिम्॥

Seeing Vashishtha thus brought before him by Sarasvati, Vishvamitra, worked up with ire, began to look for a weapon where with to kill that Brahmana.

तमानीतं सरस्वत्या दृष्ट्वा कोपसमन्वितः। अथान्वेषत् प्रहरणं वसिष्ठान्तकरं तदा॥

Seeing him wrathful, the river, fearing to behold a Brahmana's slaughter, quickly bore Vashishtha away to her eastern bank once more. She thus had obeyed the words of both, although she deceived Vishvamitra by her act.

तं तु क्रुद्धमभिप्रेक्ष्य ब्रह्मवध्याभयानदी। अपोवाह वसिष्ठं तु प्राची दिशमतन्द्रिता॥ उभयोः कुर्वती वाक्यं वञ्चयित्वा च गाधिजम्।

Seeing that best of Rishis, viz., Vashishtha, borne away, the vindictive Vishvamitra becoming enraged addressed Sarasvati, saying

ततोऽपवाहितं दृष्ट्वा वसिष्ठमृषिसत्तमम्॥ अब्रवीद् दुःखसंक्रुद्धो विश्वामित्रो ह्यमर्षणः।