Mahabharata · The Pilgrimage, Arjuna’s Penance, the Kirata, and the Halls of Indra

About 272 min read · 46,187 words

On the first days of the exile, sitting in the Kamyaka forest, Yudhishthira felt the weight of his enemies settle on his mind like a stone, and Bhima’s hot words only pressed it deeper. Bhima wanted to take up arms that very hour and fall on the Kauravas, but the son of Dharma knew that great chariot-warriors like Bhishma, Drona, Kripa, Karna, and Ashvatthama, the son of Drona, were each masters of celestial weapons, and that to beat them without preparation would be like grinding Mount Meru to powder in his bare hands. While the king was sunk in such thoughts, Vyasa, the son of Satyavati, came to him. The Pandavas worshiped him in due form, and that best of speakers drew Yudhishthira aside and gave him a secret science of mantras called Pratismriti, the knowledge that turns a mere wish into memory and accomplishment. Vyasa told him to pass this science on to Dhananjaya, and to send Arjuna to Indra, Rudra, Varuna, Kubera, and Yama to receive celestial weapons from them, for he was the seer Nara come down in human form, the friend of Narayana, a man of penance fit to be seen by the gods themselves.

Vyasa’s command and Yudhishthira’s worry

Comforting the king, Vyasa told him that the time of his good fortune had come. Then he gave one more piece of counsel: that it is neither pleasant nor proper to stay too long in one place, for the thousands of Veda-reciting brahmanas Yudhishthira was feeding would, by their long residence, thin out the deer of this forest and strip its creepers and trees. With that, Vyasa handed the excellent science to Yudhishthira, who had by now made himself pure, and vanished on the spot.

Pleased with Vyasa’s advice, Yudhishthira left the Dvaita forest and settled in the Kamyaka woods on the bank of the Sarasvati. The company of ascetic brahmanas followed him the way rishis follow the king of the gods. Living there, those heroes practiced with the bow, listened to the chanting of the Vedas, and each day, hunting with pure arrows, performed every rite for their ancestors, the gods, and the brahmanas.

After some time had passed, Yudhishthira remembered the sage Vyasa’s command and called the wise Arjuna to him in private. Taking his brother’s hand in his own, with a smiling face and gentle voice, the son of Dharma said that the whole science of the bow lived in Bhishma, Drona, Kripa, Karna, and the son of Drona. They knew the Brahma, the celestial, the human, and the Vayavya weapons, together with the ways of loosing and of withdrawing them. All of them were honored and satisfied by Duryodhana, and so would spend their full strength in battle. The whole earth was now under Duryodhana. Arjuna alone was their refuge, and on him this great burden rested.

Yudhishthira went on to say that he had received a science from Krishna Dvaipayana Vyasa which, when Arjuna used it, would lay the whole universe open before him. He asked Arjuna to receive it from him with care, and at the right time to win the grace of the gods by its power. Then he told him to take up bow, sword, and armor, to devote himself to fierce penance, and to go north without yielding the road to anyone. All the celestial weapons were with Indra, for out of fear of Vritra the gods had once handed their whole strength to Shakra, and gathered in that one place Arjuna would find them all. Go to Shakra, he said, and he will give you all his weapons. Take up your bow and set out this very day to see Purandara.

A key to reading this (a concept): The Pratismriti is not mere magical recall but a yoga-science that turns resolve into accomplishment. Vyasa gives it to Yudhishthira, and Yudhishthira hands it on to Arjuna. It stands for the passing of knowledge down through the teacher-and-pupil line, step by step, exactly as this same Arjuna will go on to receive weapons in order from Indra, Shiva, and the guardians of the world.

The gist: Vyasa gave Yudhishthira the Pratismriti science and told him to move to the Kamyaka forest. There the son of Dharma passed that science to Arjuna and sent him north, to fierce penance and to Indra, to win celestial weapons.

Arjuna’s departure and the journey toward the Himalaya

Hearing this, the strong Arjuna took up the Gandiva bow, the inexhaustible quivers, his armor, his gloves, and the finger-guards made of iguana skin. He poured offerings into the fire, gave gifts, and had the brahmanas speak words of blessing over him. As he set out, that hero drew a long breath and raised his eyes to the sky above, longing for the death of the sons of Dhritarashtra. Seeing him armed and ready to go, brahmanas, siddhas, and unseen beings cried out that the son of Kunti should quickly gain what he sought, that his desire be fulfilled and victory be his.

Then Krishna, the daughter of Drupada, spoke to Arjuna. She said that whatever wishes Kunti had made at his birth, and whatever he himself desired, might all come true. Then, laying bare the pain in her heart, she said that her deepest grief was that the base Duryodhana had mocked her before the full assembly by calling her a cow and had spoken many cruel words. Yet this parting from Arjuna, she said, was a heavier sorrow than all those insults. In his absence his brothers would spend their waking hours speaking only of his heroic deeds. Their joy and sorrow, life and death, kingdom and prosperity, all rested on him. Draupadi bowed to the Ordainer and the Disposer, and prayed to Hri, Sri, Kirti, Dhriti, Pushti, Uma, Lakshmi, and Sarasvati to guard Arjuna on his road, and she bowed also to the Vasus, the Rudras, the Adityas, the Maruts, the Vishvedevas, and the Sadhyas.

When Draupadi’s blessings were done, Arjuna walked around his brothers and the priest Dhaumya, lifted his beautiful bow, and set out. His splendor and force were such that every creature left the path to him. Crossing many mountains inhabited by ascetics, Arjuna reached the sacred Himavat, the refuge of the gods. By the power of his penance he was swift as the mind, and so he reached that holy mountain in a single day. Passing over Himavat and Gandhamadana, walking day and night without weariness, he crossed many rough and terrible places and, arriving at the mountain called Indrakila, halted for a moment.

Just then a voice came from the sky: “Stop!” Hearing it, Arjuna looked all around. That hero, who could draw the bow equally well with either hand, saw in the shade of a tree an ascetic bright with the radiance of Brahman, fair of skin, wearing matted hair, and gaunt with penance. Seeing Arjuna halted there, the great ascetic asked with a smile who this boy was who came here with bow and arrows, armored, with sword and gloves, devoted to the ways of a kshatriya. This, he said, is the abode of calm brahmanas devoted to penance, free of anger and joy; there is no use for weapons here, and no quarrel of any kind. Throw down this bow, boy. Coming here you have entered a holy way of life.

The brahmana said this again and again, smiling, but Arjuna, firm in his resolve, did not waver in the least. Then the twice-born one, pleased, said that Arjuna’s welfare be assured, for he was Shakra himself; let him ask whatever boon he wished. Hearing this, Arjuna, guardian of the line of Kuru, bowed his head, folded his hands, and told the thousand-eyed Indra that this was his one desire: to be granted the boon of learning all the weapons from him. Indra smiled and said that since Arjuna had already come to this world, what need was there of weapons? Let him ask instead for the worlds of bliss. But Arjuna answered that he wanted no world of bliss, no pleasures, no godhead; how could he leave his brothers in the forest, take no vengeance on his enemies, and bear the scorn of the world for ages? Then Indra, the slayer of Vritra, consoled him with gentle words, saying that only when Arjuna had seen Shiva, the three-eyed lord of the trident, the master of all beings, would he give him all the celestial weapons; so let him strive to see that best of gods, for only after seeing him would all his desires be fulfilled. Saying this, Shakra vanished, and Arjuna, absorbed in penance, stayed at that spot.

A key to reading this (a place): Indrakila is the mountain peak in the Himalaya where Arjuna’s penance and the episode of the hunter take place. Himavat and Gandhamadana are the great mountains he crosses going north. In the story this is also a geographical figure for the climb from the ordinary human world up toward the world of the gods.

The gist: Armed, and carrying the blessings of Draupadi and his brothers, Arjuna traveled with the speed of the mind, crossed the Himalaya, and reached Indrakila. There Indra, disguised as a brahmana, tested him and told him to see Shiva first, for only then would the celestial weapons be his.

The Kirata Parva: Arjuna’s fierce penance

Janamejaya said that he wished to hear at length the history of how the blameless Arjuna won his weapons. How did the mighty Dhananjaya live fearlessly in that lonely forest? What did he do there? How did he win the favor of Shiva and Indra? The ancient and matchless battle between Arjuna and Bhava makes the hair stand on end to hear; the hearts of the heroic sons of Pritha trembled with wonder, with joy, and with a sense of their own smallness. Tell that whole story, he asked.

Vaisampayana said that by Yudhishthira’s command Dhananjaya of measureless power set out north toward the peak of Himavat, to see Shakra and Shankara, the god of gods, carrying his celestial bow and his gold-hilted sword. Foremost of warriors in the three worlds, the son of Indra, with a calm mind and a firm resolve, wasted no time and gave himself to fierce penance. Alone he entered that terrible forest, thick with thorny trees, with all manner of flowers and fruits, with many kinds of birds and beasts, a haunt of the siddhas and charanas. As the son of Kunti entered that forest empty of men, conches and drums sounded in the sky, a dense rain of flowers fell, and a thick shadow of clouds spread over all.

In that lovely forest Arjuna began his fierce penance. Wearing garments of grass, a black deerskin, and carrying a staff, he ate the dry leaves fallen on the ground. The first month he passed eating fruit at intervals of three nights each; the second, at intervals of six nights each; the third, at intervals of a fortnight. In the fourth month he lived on the air alone. With his arms raised, without any support, standing on the tips of his toes, he kept up his penance. From bathing again and again, his matted locks took on the sheen of lightning or of the lotus.

Then all the great rishis gathered and went to Shiva, the wielder of the Pinaka, to tell him of the son of Pritha’s fierce penance. Bowing to the god of gods, they said that this mighty son of Pritha was performing a most severe penance on the breast of Himavat, and that the heat of his penance was filling the whole earth with smoke. We do not know for what end he is doing this, they said, but he is causing us pain; hold him back. Hearing this, the lord of Uma, the master of all beings, said that they should grieve no more for Phalguna, and should return, glad, to their own places. I know the desire in Arjuna’s heart, he said; it is not for heaven, nor for prosperity, nor for long life. This very day I will fulfill all that he wishes. Hearing this, the truthful rishis returned, pleased, each to his own hermitage.

A key to reading this (numbers, a modern equivalent): Arjuna’s penance grew harsher over four months: in the first, an interval of three nights between meals; in the second, six nights; in the third, fifteen days; and in the fourth, complete fasting, on the air alone. In today’s terms this is a rising fast, in which the body is weaned from food step by step until it rests at last on the breath, a discipline for proving resolve above the body.

The gist: Arjuna performed four months of steadily harsher penance on Himavat, at the end living on the air alone. The rishis, tormented by the heat of his penance, went to Shiva, and Shiva assured them he would fulfill Arjuna’s desire that very day.

The duel with Shiva in the guise of a mountain hunter

When those rishis had gone, the lord Hara, wielder of the Pinaka and destroyer of all sins, took the form of a Kirata, a hunter of the mountain tribes: a body bright as a tree of gold, huge and strong as Meru, with a fine bow in his hand and arrows like venomous serpents, and a radiance like a figure of fire. He came down swiftly to the breast of Himavat. With him came Uma in the dress of a hunter-woman, a host of joyful attendants in many shapes and costumes, and thousands of women dressed as hunters. At the arrival of the god of gods in this guise the whole region suddenly shone with beauty. Then a deep stillness fell; the sounds of the springs, the streams, and the birds all at once stopped.

As the god of gods approached the blameless Arjuna, he saw a strange sight: a demon named Muka, in the form of a boar, coming to kill Arjuna. Seeing that enemy, Arjuna took up the Gandiva and arrows like venomous serpents, drew the bowstring, filled the air with its twang, and said to the boar that though he had done it no harm, it wished to kill him, and so he would surely send it to the world of Yama. Seeing Phalguna about to kill the boar, Shankara in the hunter’s guise checked him, saying that this boar, colored like the mountain Indrakila, had first been marked as his own target. But Arjuna ignored these words and loosed his arrow at the boar. The hunter, blazing with splendor, also loosed at the same target an arrow that flamed like fire and was like a thunderbolt. The two arrows struck at the same instant on the great body of Muka, hard as adamant. The sound was as if Indra’s thunderbolt and the crash of clouds had fallen together on a mountain. Pierced by the two arrows, Muka took on again his terrible demon form and gave up his life.

Then Jishnu, the slayer of foes, saw before him that god-bright figure in the hunter’s dress, standing among many women. With a glad heart and a smile Arjuna asked who he was, this man wandering with women in this lonely forest. You of golden luster, do you not fear this terrible wood? And why did you strike the boar I had first marked? This demon came to kill me, and I had marked it first as my own; your conduct goes against the rules of the hunt, and so, mountain-dweller, I will take your life.

The hunter answered with a smile, in gentle words, that Arjuna need not trouble himself over him, for this forest ground was the proper home of those who always live in the woods. The wonder was Arjuna himself: so delicate and raised in ease, with a luster like fire, why did he live alone in this hard solitude? Arjuna said that on the strength of the Gandiva and his arrows like fire he lived in this great forest like a second Pavaka, the fire-god; and he had killed this demon, which had come in the shape of a beast. The hunter said that the demon had first been killed by an arrow loosed from his own bow and sent by him to the world of Yama; he had marked it first. In the pride of your strength, he said, do not lay your fault on another; therefore wait, and I will loose thunderbolt-like arrows at you, and you too loose your arrows at me with all your might.

Hearing this, Arjuna grew angry and fell on the hunter with arrows. The hunter received all those arrows on himself with a glad heart and kept saying, loose more, loose more, loose your best, heart-piercing shafts. Arjuna sent a downpour of arrows, but Shiva, the wielder of the Pinaka, bore that shower with a glad heart and stood unshaken as a mountain. Seeing his own downpour of arrows come to nothing, Dhananjaya was greatly amazed and kept saying, wonderful, wonderful, that this delicate mountain-dweller living on Himavat bears without a tremor the arrows loosed from the Gandiva! Who is this? Is it Rudra himself, or some god, yaksha, or asura? None but the wielder of the Pinaka could bear the force of my thousands of arrows.

Thinking so, Arjuna loosed hundreds of arrows bright as the rays of the sun, but the maker of the worlds, the wielder of the trident, bore that shower as a mountain bears a rain of stones. Soon Phalguna’s arrows were spent. Seeing this, Arjuna was alarmed and remembered Agni, who at the burning of the Khandava had given him two inexhaustible quivers. He thought: alas, my arrows are gone; what shall I loose now from my bow? Who is this who swallows my arrows? As elephants are struck with spears, so I will strike him with the tip of my bow and send him to the world of Yama. Thinking this, Arjuna raised his bow, drew the hunter to him by the bowstring, and struck like a thunderbolt. But as soon as the son of Kunti began to fight with the tip of his bow, the mountain-dweller wrenched that celestial bow from his hands.

Seeing his bow seized, Arjuna drew his sword and rushed at his enemy, meaning to end the fight. He brought that keen sword, which no solid rock could stop, down on the hunter’s head with the full force of his arms, but at the mere touch of the hunter’s crown that fine sword shattered into pieces. Then Arjuna fought with trees and stones, but the huge hunter-god bore that shower too with patience. Then the son of Pritha, his mouth smoking with rage, struck with his fists like thunderbolts, and the hunter-god answered with blows like Indra’s thunderbolt. A terrible wrestling match went on between them, as once between Vritra and Vasava. The strong Jishnu gripped the hunter hard against his chest, but the mighty hunter crushed the son of Pandu, who was near to fainting. From the pressure of their arms and chests smoke rose from their bodies as from coals in a fire. At last the god of gods pressed the already exhausted Arjuna with all his strength and drove him senseless; his limbs bruised and crushed, he fell to the ground like a lump of flesh, still, as if dead.

Soon Arjuna came to. Rising with his body smeared with blood, he bowed within himself to the merciful god of gods, made an image of him in clay, and worshiped it with garlands of flowers. Then he saw that the very garland he had offered was now adorning the crown of the hunter. Seeing this, the best of the sons of Pandu was filled with joy and grew calm. He bowed at the feet of Bhava, and the god was pleased with him. Seeing this wondrous deed of Arjuna’s, and his body worn thin with penance, Hara said in a voice deep as thunder that he was pleased with Phalguna for his matchless deed. In courage and endurance no kshatriya was his equal; blameless one, your strength and prowess are nearly my own. I am pleased with you; look on me. You were a seer in your former life. You will defeat all your enemies, even the dwellers of heaven. I will give you an irresistible weapon, which you will soon learn to wield.

A sub-tale: The demon named Muka is the seed of this duel. In the form of a boar he came to take Arjuna’s life. The arrows of both Arjuna and the hunter-Shiva struck him at the same instant, and out of the quarrel over who struck first came the fight that was in truth a test set by Shiva. The very question of whose arrow killed the beast became the pretext for the clash of Arjuna’s pride against Shiva’s play.

The gist: In the hunter’s guise Shiva tested Arjuna. A quarrel arose over the killing of the boar-demon Muka, then a fierce battle of arrows, then a wrestling match in which Shiva left Arjuna senseless. Coming to, Arjuna worshiped a clay image of Shiva, saw his own garland on the hunter’s crown, and knew the truth, and Shiva was pleased.

Obtaining the Pashupata weapon

Then Phalguna saw that shining god of gods, Mahadeva, wielder of the Pinaka, dweller on Kailasa, with Uma at his side. Bending on his knees, lowering his head, the son of Pritha, conqueror of hostile cities, praised Hara and won his favor. Arjuna said: Kapardin, best of gods, destroyer of the eyes of Bhaga, god of gods, Mahadeva, blue-throated one, wearer of matted hair, I know you as the cause of all causes. Three-eyed one, lord of all, you are the refuge of all the gods; this whole universe was born from you. You cannot be conquered by the three worlds of gods, asuras, and men. You are Shiva in the form of Vishnu and Vishnu in the form of Shiva. It was you who long ago shattered the great sacrifice of Daksha. Hara, Rudra, I bow to you. On your brow is a single eye. All-pervading one, rainer of every desired thing, wielder of the trident and the Pinaka, sun, pure of body, maker of all, I bow to you. You are the lord of the hosts, the source of universal welfare, the cause of the causes of the world. Shankara, forgive my offense. It was to see you that I came to this great mountain; do not count as a fault this rashness of mine, the fight I made against you in my ignorance. Shankara, I take refuge in you; forgive all my deeds.

The god whose banner bears the bull took Arjuna’s beautiful hands in his own and, smiling, said that he had forgiven him, and folded him in his arms with pleasure. Then Mahadeva said that in a former birth Arjuna was Nara, the friend of Narayana. At Badari he had performed fierce penance for many thousands of years. In him and in that best of beings, Vishnu, great strength dwells; the two of you upheld this universe by your strength. This mighty bow you hold, whose twang is like the deep crash of clouds, is the Gandiva, with which you and Krishna subdued the demons at the time of Indra’s consecration. Son of Pritha, it is worthy of you alone; by my power of maya I took it from you. These two quivers will again be inexhaustible; your body will be free of disease and pain, and your prowess will be unconquered. I am pleased with you; ask whatever boon you wish. There is no man in heaven your equal, no kshatriya greater than you.

Arjuna said that if the god whose banner bears the bull wished to fulfill his desire, he asked for that fierce celestial weapon he wielded, the one called Brahmashira, the weapon that destroys the whole universe at the end of an age, by whose power, through the god’s grace, he might win the terrible war that was coming between himself and Karna, Bhishma, Kripa, and Drona; the weapon that, loosed with its mantra, gives birth to thousands of arrows, maces, and shafts like venomous serpents, and by which he might burn up demons, rakshasas, evil spirits, pishachas, gandharvas, and nagas. This, he said, was his highest desire.

Bhava answered that he would give the strong one his own dear weapon, the Pashupata. Son of Pandu, you are able to hold it, loose it, and call it back. Neither Indra the king of the gods, nor Yama, nor Kubera the lord of the yakshas, nor Varuna, nor Vayu knows it; how then could men know it? But, son of Pritha, it must not be loosed without sufficient cause, for loosed against an enemy of small strength it can destroy the whole universe. In the three worlds there is no being, moving or unmoving, that cannot be killed by this weapon. And it can be loosed in four ways: by the mind, by the eye, by the word, and by the bow.

Hearing this, the son of Pritha made himself pure and, with a mind wholly fixed, said to the lord of the universe: teach me. Then Mahadeva gave the best of the sons of Pandu the knowledge of that weapon, like Yama in form, together with all the secrets of loosing and withdrawing it. That weapon, which had served Shankara, now came to serve Arjuna, and Arjuna received it with joy. In that instant the whole earth trembled, with its mountains, forests, trees, seas, villages, cities, and mines. Thousands of conches, drums, and trumpets sounded; storms and whirlwinds rose. Gods and demons saw that terrible weapon standing in embodied form beside Arjuna. At the touch of the three-eyed god every flaw of Arjuna’s body was gone. Then the three-eyed god gave the command: go to heaven. Arjuna bowed his head, folded his hands, and looked toward the god. Then Bhava, the lord of Uma, returned to Arjuna the great Gandiva bow, destroyer of demons and pishachas, and leaving that holy mountain of snowy peaks, valleys, and caves, he rose into the sky with Uma before Arjuna’s very eyes.

A key to reading this (a concept): The Pashupata, the weapon of Pashupati, is the supreme weapon of destruction in the Mahabharata. Its distinguishing mark is that it can be loosed not by physical throwing alone, but by the mind, the eye, the word, and the bow, all four; that is, the true engine that drives it is the power of will. Shiva’s stern warning not to loose it against an enemy of small strength underlines its boundless destructive power.

The gist: Arjuna praised Shiva and asked forgiveness; Shiva named him the Nara of a former birth, returned the Gandiva, and granted the supreme Pashupata weapon with all its secrets. The earth trembled, and Shiva rose to the sky with Uma.

The coming of the Lokapalas and the gift of weapons

When the wielder of the Pinaka set like the sun before Arjuna’s eyes, Arjuna was filled with wonder and said that he had seen the god of gods, Mahadeva; that he was blessed and favored, for he had seen and touched with his own hand the three-eyed Hara in his boon-granting form. Now I am successful, he said; my enemies are already defeated, my aims accomplished. Even as he thought this, Varuna, the god of the waters, blue as a sapphire, came there with all the creatures of the water, filling the quarters with his splendor. With the rivers, male and female, the nagas, the daityas, the sadhyas, and the lesser gods, the lord of the waters arrived at that spot. Then Kubera, his body like pure gold, came on his shining chariot with countless yakshas, filling the sky with luster, to see Arjuna. Then Yama himself, the destroyer of all the worlds, came with the ancestors, a mace in his hand, lighting the three worlds on his chariot, like a second sun risen at the end of an age. Then the thousand-eyed Indra came too, with his queen, on the back of Airavata, surrounded by all the gods, shining under a white parasol like the moon among foamy clouds, and alighted on a peak of the mountain.

Then Yama, knower of dharma, standing on the southern peak, said in a voice deep as thunder: Arjuna, behold us, the guardians of the world; we have come here. We will give you divine sight, for you are worthy to see us. In a former life you were the seer named Nara, of measureless soul; by the command of Brahma you were born among men. Blameless one, in war you will defeat the grandsire of the Kurus, Bhishma, born of the Vasus. You will defeat too the fierce kshatriyas led by Drona, the son of Bharadvaja, and the fierce demons born among men, and the demons called Nivatakavachas. Dhananjaya, you will slay the fierce Karna, born of a portion of my father, the Sun. You will slay too the portions of gods, demons, and rakshasas come down upon the earth, and slain by your hand they will attain the worlds their deeds have earned. The fame of your glory will endure in the world forever; you have pleased Mahadeva himself in battle. Together with Vishnu you will lift the burden of the earth. Accept this mace of mine, which cannot be made vain.

Arjuna received the weapon from Yama in due form, with its mantra, its rite, and the secrets of loosing and withdrawing it. Then Varuna, lord of all water-creatures, blue as a cloud, said from the western peak: Son of Pritha, you are the best of kshatriyas and devoted to the kshatriya’s way. Copper-eyed one, behold me. I am Varuna, lord of the waters; the nooses I cast are irresistible. Receive from me these Varuna weapons, with the secrets of loosing and withdrawing them. With these, in the war fought for Taraka, the wife of Brihaspati, thousands of daityas were bound. Take these in hand and range the field, and the earth will surely be emptied of kshatriyas.

After Varuna and Yama had given their weapons, Kubera, dweller on Kailasa, said: mighty and wise son of Pandu, I too am pleased with you; this meeting gives me as much joy as meeting Krishna. In a former life you were a god, eternal; in the ancient ages you performed penance with us each day. I give you divine sight, and accept this excellent weapon of mine, the Antardhana, endowed with splendor, prowess, and radiance, able to cast an enemy into sleep. When lord Shankara destroyed Tripura, this was the weapon by which many great asuras were burned. The prince of the Kurus, Arjuna, received that celestial weapon from Kubera in due form.

Then Indra, king of the gods, spoke sweet words in a voice deep as cloud or drum: mighty-armed son of Kunti, you are an ancient god; you have won the highest perfection and attained godhead, yet you must still accomplish the work of the gods. You must come to heaven. So, hero of great splendor, make ready; my own chariot, with Matali as charioteer, will soon come down to the earth. I will take you to heaven, Kaurava, and there give you all my celestial weapons. Seeing the guardians of the world gathered on the peaks of Himavat, Arjuna was filled with wonder. He worshiped those gathered guardians in due form with words, water, and fruits, and the gods, returning his worship, went each to his own place. Having thus won weapons, that best of men, Arjuna, was filled with joy and counted himself fulfilled and successful.

A key to reading this (lineage and place): The Lokapalas are the gods who preside over the four directions: Indra in the east, Yama in the south, Varuna in the west, Kubera in the north. In the story the four stand on four peaks and give their weapons in turn. Yama is the son of the Sun, and Karna too is born of a portion of the Sun; so there is a poignant irony in the prophecy of Karna’s death from Yama’s mouth, since the Sun’s son Yama is giving the weapon for the death of the Sun’s portion, Karna.

The gist: The four Lokapalas (Indra, Yama, Varuna, Kubera) came to Himavat. Yama gave his mace, Varuna his nooses, Kubera his Antardhana weapon, and Indra promised the rest of the celestial weapons after summoning Arjuna to heaven.

The Indralokagamana Parva: the ascent toward heaven

When the guardians of the world had gone, Arjuna began to think of Indra’s chariot. The moment the wise Gudakesha, conqueror of sleep, remembered it, the chariot of great splendor, driven by Matali, came cleaving the clouds, lighting the sky, filling all the heavens with a rumble like the crash of clouds. On that chariot were swords, weapons, and maces of terrible shape, feathered arrows of celestial luster, blazing lightnings, thunderbolts, and wheeled engines that made a sound like thunder. There were also huge, fearsome nagas with mouths of fire, and heaps of white stones like foamy clouds. Ten thousand golden horses swift as the wind drew that chariot, and by the power of maya it moved so fast that the eye could scarcely follow it. On it Arjuna saw the banner-pole called Vaijayanta, with the sheen of emerald or blue lotus, adorned with golden ornaments, straight as a bamboo.

Seeing the gold-adorned charioteer seated on the chariot, Arjuna took it for a chariot of the gods. Matali got down, bowed, and said: fortunate son of Shakra! Shakra himself wishes to see you. Mount this chariot Indra has sent without delay. Your father, the god of a hundred sacrifices, king of the gods, has commanded me to bring the son of Kunti, that the gods may see him. Shankara too, surrounded by gods, rishis, gandharvas, and apsaras, awaits you. Arjuna answered: Matali, mount this excellent chariot first, a chariot that cannot be won even by hundreds of Rajasuya and Ashvamedha sacrifices, that one without the merit of penance can neither look on nor touch, let alone mount. Only after you have mounted and the horses are steady will I mount, like a good man who sets his foot on the straight road of truth.

Matali quickly mounted and took the reins. Then Arjuna, with a glad heart, bathed in the Ganga and made himself pure, said his daily prayers, satisfied his ancestors in due form with handfuls of water, and at last called on Mandara, king of mountains, saying: mountain, you are ever the refuge of the pious, of sages who seek heaven and follow the good. By your grace brahmanas, kshatriyas, and vaishyas attain heaven and, free of care, wander with the gods. You are the shelter of sages and bear on your breast many holy fords. I have dwelt happily upon you. Now I take my leave. As a child sleeps happily in his father’s lap, so, king of mountains, I lived in joy on your breast, in a refuge loud with the voices of apsaras and the chanting of the Vedas. Taking leave of the mountain, Arjuna, bright as the sun, mounted that celestial chariot.

With a glad heart Arjuna traveled through the sky on that wondrous chariot bright as the sun. As soon as he passed out of the sight of the mortals of earth, he saw thousands of chariots of wondrous beauty. In that region there was no sun, no moon, no fire; it shone by its own light, born of the merit of penance. Those bright worlds that from the earth look like stars, small as lamps because of their distance though in truth they are vast, Arjuna saw each in its place, full of beauty and splendor. There he saw royal sages perfected by penance, heroes who had given their lives in battle, and those who had won heaven by penance, in their hundreds and thousands; and many hosts of gandharvas, guhyakas, rishis, and apsaras, with bodies bright as the sun.

Amazed at these self-luminous worlds, Arjuna asked Matali, and Matali answered with pleasure that the son of Pritha, these pious souls stood each in his own place, and these were the ones Arjuna had seen from the earth as stars. Then Arjuna saw, standing at the gate of Indra’s world, the ever-victorious and beautiful Airavata, four-tusked and like Kailasa with its peaks. Passing along that road of the siddhas, the best of the Kurus, splendid as the royal sage Mandhata, passed through the region set apart for pious kings. Crossing thus the many regions of heaven, Arjuna at last saw Amaravati, the city of Indra.

A key to reading this (a concept): Arjuna’s courtesy to Matali, “mount the chariot first,” is a fine moral touch in the story. Though victorious and a son of the gods, Arjuna puts the charioteer ahead, comparing himself to a good man setting his foot on the straight road of truth. This same modesty will keep Arjuna steady later, in the court of Indra, under the test of the Urvashi episode.

The gist: Indra’s celestial chariot, driven by Matali, came for Arjuna. Arjuna took his leave of the king of mountains, bathed and satisfied his ancestors, and ascended toward heaven, where he saw the worlds of merit that appear as stars, the royal sages, and at last Amaravati.

Amaravati and the winning of celestial weapons in Indra’s court

The city of Indra that Arjuna saw was a haunt of siddhas and charanas, adorned with the flowers of every season and with many kinds of celestial trees. He saw the celestial gardens called Nandana, beloved of the apsaras. A fragrant breeze blew, laden with the pollen of sweet-scented flowers, and trees heavy with celestial blossoms seemed to welcome him. That region was such that none without penance could see it, nor any who had not poured offerings into the fire; it was for the pious alone, not for those who turn their backs on the field of battle. Only those could see it who had performed sacrifices, kept hard vows, known the Vedas, bathed in holy fords, and grown famous through gift and sacrifice. Those who obstruct sacrifices, the base, drinkers of wine, defilers of the guru’s bed, eaters of forbidden meat, and the wicked, none of these was fit to see it.

Seeing those gardens ringing with celestial music, the mighty son of Pandu entered the beloved city of Indra. There thousands of celestial chariots able to go anywhere at will stood each in its place, and tens of thousands moved in every direction. A pleasant breeze laden with the scent of flowers blew, and gandharvas and apsaras praised Arjuna. Then the gods, with gandharvas, siddhas, and great rishis, honored the son of Pritha with pleasure, and blessings rained down on him to the sound of celestial music.

By Indra’s command Arjuna went along the great star-road called Suravithi. There he met the Sadhyas, the Vishvedevas, the Maruts, the Ashvins, the Adityas, the Vasus, the Rudras, the mighty brahmarshis, and many royal sages such as Dilipa, and the gandharva pairs Tumburu, Narada, and Haha and Huhu. Saluting each in due form, Arjuna at last came to Indra, the god of a hundred sacrifices. Getting down from the chariot, he approached his father, Indra, the chastiser of Paka. Over Indra was stretched a white parasol with a golden staff, a fan fragrant with celestial scents was waved over him, and gandharvas such as Vishvavasu and brahmanas who sang the Rik and the Yajus praised him. The son of Kunti bowed his head to the ground before Indra, and Indra folded him in his round, full arms. Taking his hand, Shakra seated him beside himself on his own holy throne, worshiped by gods and rishis. The king of the gods smelled the head of the modestly bowed Arjuna and set him on his lap. Seated on Indra’s throne, the son of Pritha shone with splendor like a second Indra.

Full of affection, the slayer of Vritra touched Arjuna’s beautiful face with his fragrant hands and stroked again and again with his thunderbolt-marked hands those arms like pillars of gold, made hard by the drawing of the bowstring. Gazing at his curly-haired son, the thousand-eyed Indra could not seem to have his fill; the more he looked, the more he longed to look. Seated on one throne, father and son adorned that assembly as the sun and moon adorn the sky together on the fourteenth of the dark fortnight. A band of gandharvas led by Tumburu sang many verses in sweet voices. Ghritachi, Menaka, Rambha, Purvachitti, Svayamprabha, Urvashi, Mishrakeshi, Dandagauri, Varuthini, Gopali, Sahajanya, Kumbhayoni, Prajagara, Chitrasena, Chitralekha, Saha, and Madhurasvana, these and thousands of other lotus-eyed apsaras danced there.

Then the gods and gandharvas, knowing Indra’s wish, brought fine offerings and honored the son of Pritha, gave him water to wash his feet and face, and led him into Indra’s palace. Honored thus, Jishnu lived in his father’s house and went on learning the celestial weapons and the ways of withdrawing them. From Shakra’s hands he received his dear, irresistible weapon, the thunderbolt, and the lightnings of the sky that are known by the gathering of clouds and the dancing of peacocks, weapons of fierce thunder. Having won these weapons, the son of Pandu remembered his brothers, but by Indra’s command he stayed a full five years in heaven, surrounded by every comfort.

After some time, when Arjuna had won all the weapons, Indra said at a fitting moment: son of Kunti, learn music and dance from Chitrasena; learn the instrumental music known among the gods and unknown in the world of men, for it will be for your good. Purandara made Chitrasena Arjuna’s friend. Chitrasena taught Arjuna singing, playing, and dancing, and a deep friendship grew between them. But because of Shakuni’s crooked dice and the memory of Duhshasana and his death, the active Arjuna found no peace of mind. Even after learning every kind of dance and instrumental music, that slayer of foes stayed restless with the memory of his brothers and his mother Kunti.

A key to reading this (numbers, a modern equivalent): Arjuna stays a full five years in the world of Indra and learns music and dance there. This span falls within the thirteen years of the exile; this “schooling in heaven” comes into use later, in the Virata Parva, when Arjuna lives in hiding as Brihannala, the dance-teacher. In other words, the art learned here and the curse he receives are both seeds of a single episode still to come.

The gist: In Amaravati Indra seated Arjuna on his own throne and, full of affection, took him on his lap and honored him. Arjuna lived five years in heaven, won the thunderbolt and other celestial weapons, learned music and dance from Chitrasena, and yet stayed restless with the memory of his brothers.

The Urvashi episode and the curse

One day, learning that Arjuna’s eyes had rested on Urvashi, Indra called Chitrasena aside and said: king of the gandharvas, I am pleased with you; go as my messenger to Urvashi, best of apsaras, and tell her to go to the service of Phalguna, that best of men. Tell her these words of mine: as Arjuna has learned through me all the weapons and arts, so let her make him skilled in the art of conduct in the company of women. By Indra’s command Chitrasena went to Urvashi. She recognized him and pleased him with welcome and greeting. Seated at ease, Chitrasena said with a smile that he had come sent by the one lord of heaven, who asked a favor of her.

Chitrasena counted Arjuna’s many virtues: his grace, his conduct, his beauty, his vows, his self-restraint, his strength, his prowess, his forgiving nature, his mind free of malice, his knowledge of the four Vedas, the Upanishads, and the Puranas, his devotion to his teachers, his intelligence graced with the eight qualities, his truthfulness, his beauty, and his freedom from pride. Then he said: Urvashi, that hero is to be given a taste of the joys of heaven; by Indra’s command let him reach your feet this day. Do this, for Dhananjaya is inclined toward you. Hearing this, the flawless-limbed Urvashi answered with a smile that she would show her favor to any man in whom such virtues lived, so why should she not choose Arjuna as her beloved? By Indra’s command, by your friendship, and moved by Phalguna’s many virtues, she said, I am already in the power of the god of love. Go where you will; I will gladly go to Arjuna.

Having sent the gandharva away successful, the bright-smiling Urvashi bathed, put on lovely ornaments and garlands of celestial fragrance, and, driven by the god of love, set out toward Arjuna’s mansion. In the deepening dusk, at the rising of the moon, she looked most beautiful, her soft locks adorned with clusters of flowers. Swift as the mind or the wind, she soon reached Phalguna’s mansion. Sending word through the doorkeeper and receiving leave, she entered that bright mansion.

But seeing her in his mansion at night, Arjuna was frightened at heart and rose to receive her with honor, and out of modesty he closed his eyes. Bowing to Urvashi, he worshiped her as one worships an elder, and said: best of apsaras, I salute you with bowed head; goddess, tell me your command; I stand as your servant. Hearing this, Urvashi was bewildered. She told him all that had passed with Chitrasena and the reason for her coming. Arjuna heard, but overcome with shame, covering his ears with his hands, he said: fortunate one, cursed be my hearing that you should speak so to me; fair-faced one, you are to me as the wife of an elder, worthy of worship like my mother Kunti.

Arjuna said that it was true he had gazed at her in the assembly, but there was a reason. With eyes wide with joy I looked at you, he said, thinking that this beautiful one is the mother of the line of Kuru. Blessed apsara, hold no other feeling toward me, for you are greater than my elders, the mother of my line. Urvashi answered: son of the king of the gods, we apsaras are free and unbound in our choosing; do not count me among your elders. The sons and grandsons of the Puru line who come here by the merit of their penance sport with us without sin. So, hero, be gracious; do not send me away; I am burning in the fire of desire, devoted to you; giver of due honor, accept me.

Arjuna answered: perfect beauty, hear the truth (let the four quarters, the corners, and the gods hear it too), blameless one, as Kunti, Madri, or Shachi are to me, so are you, the mother of my line, worthy of worship. Return; I bow my head before you, I fall at your feet. You are worthy of my worship like my own mother, and I ought to protect you like a son.

Hearing this, Urvashi was beside herself with anger. Trembling with rage, her brows drawn together, she cursed Arjuna: since you scorn a woman come to your mansion by your father’s command and by her own desire, pierced by the arrows of the god of love, therefore, Partha, you shall pass your time among women unregarded, as a dancer, destitute of manhood and scorned like a eunuch. Having pronounced this curse, her lips still trembling with anger and her breath coming hard, Urvashi returned swiftly to her own mansion.

The slayer of foes went at once to Chitrasena and told him all that had passed with Urvashi in the night, and the curse, again and again. Chitrasena told it all to Indra. Then Indra, borne by the tawny horses, called his son aside and, comforting him with sweet words, said with a smile: best of men, in you Pritha has today truly become a blessed mother. Mighty-armed one, by your endurance and self-restraint you have conquered even the rishis. But, giver of due honor, this curse of Urvashi’s will be for your good and will serve you well. Blameless one, you must pass the thirteenth year of your exile on earth hidden from all; it is then that you will bear the curse of Urvashi. Passing one year as a dancer without manhood, at the end of that term you will win back your power. Hearing this, Arjuna was glad and set aside his worry over the curse, and Dhananjaya wandered in heaven with the gandharva Chitrasena.

A sub-tale: Urvashi’s curse is one of the story’s poignant ironies. Arjuna is cursed for the very restraint that leads Indra to call him “the conqueror of the rishis.” And the punishment that the curse was meant to be becomes a blessing, for in the hidden year at Virata this eunuch’s guise proves to be Arjuna’s safest disguise. The Mahabharata does not keep its moral lines flat here: a curse born of virtue, and a protection hidden in a curse, run on together.

The gist: At Indra’s sending Urvashi came to Arjuna, but Arjuna, holding her the mother of his line, called her like a mother. The scorned Urvashi cursed him to become a manless dancer for one year. Indra explained that this curse would serve Arjuna’s good in the thirteenth year of hiding.

Lomasha’s arrival and the message for Yudhishthira

One day the great rishi Lomasha came to the world of Indra on his travels, wishing to see the king of the gods. Bowing to Indra, he saw Arjuna seated on half of Vasava’s throne, worshiped by great rishis. Seeing this, the rishi wondered how a kshatriya, Arjuna, had come to Shakra’s throne; by what deeds and by what strength of penance he had won the seat that even the gods worship. Knowing the rishi’s mind, Indra, the slayer of Vritra, said with a smile: brahmarshi, listen. Though born among men, this one is not mortal. This mighty-armed hero is my own son, born of Kunti, and he has come here to win weapons for a purpose. Do you not know him as a most holy ancient seer? The ancient and excellent seers famed as Nara and Narayana are, brahmana, none other than Hrishikesha, Krishna, and Dhananjaya.

Indra went on: Nara and Narayana, famed in the three worlds, have been born on earth to accomplish a task and to guard dharma. Near the source of the Ganga, worshiped by siddhas and charanas, the holy hermitage called Badari was the home of Vishnu and Jishnu. These splendid seers are born on earth by my will and will lift its burden with great energy. There are also demons called Nivatakavachas who, in the pride of a boon they have won, torment the gods and plot the destruction of the gods; they live in the underworld, and all the gods together cannot fight them. Vishnu, the slayer of Madhu, famed on earth as Kapila, by whose very glance the sons of Sagara were burned, or Partha, or both together, can do this service. But Madhusudana should not be set to a small task, for his gathered splendor, growing, could burn up the whole universe. This Arjuna alone is able to face them all, and, having slain them, he will return to the world of men.

Indra told Lomasha: go to the earth at my request. In the Kamyaka forest you will see the hero Yudhishthira. Tell him not to be anxious for Phalguna, for that hero will return perfect in weapons; without skill in weapons he could not face Bhishma, Drona, and the rest in war. Tell Yudhishthira too that Gudakesha has gained, along with weapons, skill in celestial dance and in instrumental and vocal music. And, best of men, let Yudhishthira himself, with all his brothers, see the various holy fords; by bathing in different fords his sins will be washed away and the grief of his heart lessened, and then he can enjoy his kingdom. And, brahmana, guard Yudhishthira on his wanderings over the earth, for terrible rakshasas live in the mountain fastnesses and rough places.

When Indra had said this, Arjuna, Vibhatsu, also prayed to the rishi with reverence: best of seers, always guard the sons of Pandu, and let the king, under your protection, see the various fords and give gifts to the brahmanas. Saying “so be it” to them both, the great ascetic Lomasha set out for the earth toward the Kamyaka forest, and arriving there he saw the son of Kunti, the king of dharma Yudhishthira, surrounded by ascetics and his younger brothers.

A key to reading this (lineage): The identity of Nara and Narayana is the axis of this passage. Indra himself reveals that Arjuna and Krishna were, in a former birth, the seers Nara and Narayana, whose hermitage stood at the source of the Ganga at Badari, the Badarikashrama. This divine identity shows that Arjuna’s seat on the throne of the gods and Indra’s great affection are no accident; it is an ancient seer’s return to his own world.

The gist: Indra revealed to Lomasha the Nara-Narayana secret of Arjuna and Krishna and sent him to Yudhishthira with the message that Arjuna would return skilled in weapons, and that until then Yudhishthira should make the pilgrimage with his brothers, with Lomasha guarding him.

Dhritarashtra’s disquiet in Hastinapura

Janamejaya asked what the wise Dhritarashtra had said on hearing of the wondrous deeds of the son of Pritha. Vaisampayana said that King Dhritarashtra, the son of Ambika, having heard from the seer Dvaipayana Vyasa of Arjuna’s coming to the world of Indra and his stay there, said to his charioteer Sanjaya: charioteer, do you know the deeds of the wise Arjuna that I have heard from beginning to end? My unlucky and sinful son is even now bent on base policy; that wicked soul will surely lay the earth waste. On whichever side Dhananjaya fights, that side will win the three worlds. Even one beyond death and old age, how would he stand before Arjuna’s keen arrows?

Dhritarashtra went on: my unlucky sons who fight the unconquerable Pandavas will surely come to ruin. Day and night I turn it over, but I see no warrior among us who can stand against the wielder of the Gandiva in war. If Drona, Karna, or Bhishma go against him, great disaster will fall on the earth; and even then I see no road to victory. Peace is possible only if one of these, or Phalguna himself, is slain; but there is no one who can kill Arjuna, or defeat him. As a thunderbolt fallen on a mountain peak leaves some part standing, but the arrows of Kiriti leave nothing; as the rays of the sun scorch this whole moving and unmoving world, so Arjuna’s arrows will scorch my sons. The Ordainer has made Arjuna a form of all-destroying Time; who will defeat him?

Sanjaya answered: king, all that you have said of Duryodhana is true; no word of yours is false. Because of the dragging of the pure-famed Draupadi into the assembly, and the cruel words of Duhshasana and Karna, the Pandavas of measureless energy are so angry that they will not forgive. I have heard that Arjuna, with his bow, pleased in battle the god of eleven forms, Sthanu, the god of gods; Kapardin Shiva, to test Phalguna, took the guise of a hunter and fought him, and there the guardians of the world revealed themselves to give that best of Kurus their weapons. Who on earth but Phalguna would strive to see these gods face to face? Who will weaken in war the Arjuna whom the eight-formed Maheshvara could not weaken?

Sanjaya reminded him that his sons had brought this dread calamity on themselves by dragging Draupadi and enraging the Pandavas. Seeing Duryodhana bare his two thighs before Draupadi, Bhima had said with trembling lips: base one, at the end of thirteen years I will smash these thighs of yours with my fierce falling mace. The Pandavas are all great strikers, of measureless energy, skilled in every weapon; even the gods cannot defeat them. Enraged by the insult to their wedded wife, the sons of Pritha will surely slay all your sons in war.

Dhritarashtra said: charioteer, what harm Karna did the Pandavas with those cruel words! Was the enmity born of dragging Draupadi into the assembly not enough? How will my wicked sons survive, whose own elders and teachers do not walk the road of dharma? Knowing me blind and helpless, my unlucky son thinks me a fool and does not heed me; Karna, Shakuni, and other wicked counselors feed his faults. For Arjuna, whose counselor, guardian, and friend is Hari himself, the lord of the three worlds, nothing is unconquerable. It is a great wonder that Mahadeva folded Arjuna in his arms. When Bhima, Partha, and Vasudeva of the Satvata line are enraged, my sons, with their friends and Shakuni and the rest, will be unable to fight them.

A key to reading this (a concept): This lament of Dhritarashtra’s lays bare a central moral irony of the Mahabharata. The king knows everything: that the dice game was wrong, that Duryodhana’s policy is ruinous, that Arjuna is unconquerable; yet in his love for his son he cannot stop him. This gap between knowledge and action, “I know, but I cannot stop it,” is the seed of the tragedy of Kurukshetra. The story does not flatten the blame here: Dhritarashtra is both guilty and helpless.

The gist: Hearing of Arjuna’s winning of celestial weapons, Dhritarashtra was filled with grief and fear. Sanjaya, retelling the episodes of the hunter-Shiva and the Lokapalas, warned that the enraged Pandavas would slay the Kauravas; Dhritarashtra, in his love for his sons, stayed helpless though he knew the truth.

Vyasa’s coming and the gift of the Pratismriti

Seated in the Kamyaka forest, the Pandavas were sunk in worry over their future. Draupadi opened a long debate on the anger and the forbearance of a kshatriya, Bhimasena spoke of taking back the kingdom by the strength of his arms, and Yudhishthira held up the side of dharma and restraint and calmed them all. In the middle of this came an hour that turned these talks in a new direction.

Hearing Bhima’s sharp words, Yudhishthira drew long breaths and thought in silence. He turned over in his mind that the duties of kings and of the four orders that he had heard of are kept only by one who holds them always before him and orders his conduct by them, in the present and in the future. Then he answered Bhima that a deed done on the strength of one’s own daring alone is always a root of sorrow, but a deed begun with thought, with the right means, and with careful preparation is the one that succeeds. He reminded Bhima that Bhurishravas, Shala, the mighty Jarasandha, Bhishma, Drona, Karna, Ashvatthama the son of Drona, and Duryodhana were all perfect in weapons, unconquerable, and always ready for war. Many kings once defeated by the Pandavas had now gone over to the Kauravas. To think that Bhima alone could kill Duryodhana was a thing before its time.

In the midst of these talks the great ascetic Vyasa, Vedavyasa, Krishna Dvaipayana, the son of Satyavati, came to that place. The Pandavas worshiped him in due form. Then Vyasa, best of speakers, addressed Yudhishthira and said that by his inner sight he had known what was passing in Yudhishthira’s heart, and for that reason he had come. The fear in Yudhishthira’s heart, born of Bhishma, Drona, Kripa, Karna, Ashvatthama, Duryodhana, and Duhshasana, he would drive away by a lawful means.

Then Vyasa, best of speakers, son of Parashara, drew Yudhishthira aside and said in words of deep meaning that the time of his good fortune had come, when Arjuna, the son of Pritha, Dhananjaya, would slay all his enemies in battle. He declared his intent to give Yudhishthira the knowledge called Pratismriti, a science that brings memory again and gives fruit like accomplishment itself, saying that Yudhishthira was worthy of it. With this science Arjuna could achieve his aim. Vyasa said that Arjuna should go to Mahendra, Rudra, Varuna, Kubera, and Yama and win celestial weapons from them. By his penance and prowess he was worthy to be seen by the gods. He was a seer of great splendor, the friend of Narayana, eternal and unconquerable.

Vyasa also said that Yudhishthira should now move from this forest to another, for it is neither pleasant to stay long in one place nor good for the ascetics there. By constant residence with so many Veda-knowing brahmanas, the deer of the forest would be finished off and the creepers and trees destroyed. Saying this, Vyasa gave the excellent science to the purified Yudhishthira and vanished on the spot. Yudhishthira held that knowledge carefully in his mind.

Pleased with Vyasa’s advice, Yudhishthira left the Dvaita forest and came to the Kamyaka woods on the bank of the Sarasvati. Many ascetic brahmanas, knowers of the Vedas and their branches, followed him as the rishis follow the king of the gods. There the Pandavas lived for a time with their friends and servants, busy at practice with the bow and at listening to the chanting of the Vedas, and performing in due form all the rites for their ancestors, the gods, and the brahmanas.

A key to reading this (a concept): The Pratismriti is a yoga-science by whose power the seeker can win the sight of the gods and the road to celestial weapons. It is not a mere mantra but knowledge equal to accomplishment, given only to one who is worthy.

The gist: Between Bhima’s call for war and Yudhishthira’s restraint, Vyasa’s arrival loosens the knot. The one strength fit to face the enemies lies in Arjuna, and the key that carries that strength up to the celestial weapons is the Pratismriti science. From here the story turns from the debate over war toward penance and celestial weapons.

The command to Arjuna to go north, and the farewell

After some time the king of dharma, Yudhishthira, remembered the sage Vyasa’s command and called to him Arjuna, best of men. Taking Arjuna’s hands in his own, with a smiling face and a gentle voice, thinking for a moment, Yudhishthira said in private: son of Bharata, the whole science of the bow lives in Bhishma, Drona, Kripa, Karna, and the son of Drona. They know well the Brahma, the celestial, the human, and the Vayavya weapons of every kind, with the ways of loosing and of holding them back. They are all satisfied and honored by Duryodhana, and in return they seek his good. The whole earth, its villages and cities, its seas, forests, and mines, is now under Duryodhana. You alone are our refuge, and on you rests this great burden.

Yudhishthira said that he had received from Krishna Dvaipayana a science that, when used, would open the whole universe before Arjuna. He asked Arjuna to receive that science with care, so that at the right time he could win the grace of the gods. Son of Bharata, he said, devote yourself to fierce penance. Armed with bow and sword, wearing armor, keeping excellent vows, give yourself to penance, and, my son, set out north without yielding the road to anyone. All the celestial weapons are with Indra. Out of fear of Vritra the gods once handed all their strength to Shakra. Gathered in one place you will win them all. Go to Shakra, and he will give you all his weapons. Take up your bow and set out this very day to see Purandara.

Saying this, the king of dharma gave Arjuna the science. Holding his speech, body, and mind in full restraint, the elder brother gave the knowledge in due form to his heroic younger brother and gave him leave to go. At Yudhishthira’s word the strong Arjuna took up the Gandiva and the inexhaustible quivers, put on his armor, gloves, and the finger-guards of iguana skin, poured offerings into the fire, and had the brahmanas bless him with gifts. Then he set out from Kamyaka to see Indra. As he set out, the heroic Arjuna, holding his bow, drew a long breath and raised his eyes to the sky above with the resolve to slay the sons of Dhritarashtra.

Seeing the son of Kunti set out thus armed, brahmanas, siddhas, and unseen spirits said: son of Kunti, may you soon win what you seek. The brahmanas blessed him, saying: accomplish the purpose for which you go. Let victory truly be yours. Then Draupadi addressed Arjuna, whose thighs were firm as the trunks of sal trees, and who won every heart.

Draupadi said: strong one, may all that Kunti wished at your birth, and all that you yourself wish, be fulfilled, Dhananjaya. May none of us ever again be born in a kshatriya house. I always bow to those brahmanas whose living is by alms. My great grief is that the wicked Duryodhana, seeing me in the royal assembly, mocked me by calling me a cow and said many harsh things. But the sorrow of parting from you is far heavier than all those insults. Surely in your absence your brothers will spend their waking hours speaking again and again of your heroic deeds. Son of Pritha, if you stay long away, no pleasure or wealth will give us joy, and life itself will turn tasteless. Our joy and sorrow, life and death, kingdom and prosperity, all rest on you. I bless you; let victory be yours.

Draupadi called on Hri, Sri, Kirti, Dhriti, Pushti, Uma, Lakshmi, and Sarasvati to guard Arjuna, and bowed to the Vasus, the Rudras, the Adityas, the Maruts, the Vishvedevas, and the Sadhyas. She said that from all the harmful beings of sky, earth, and heaven Arjuna should be kept safe. The daughter of Yajnasena, Krishna, gave these blessings and fell silent. Then Arjuna walked around his brothers and the priest Dhaumya, lifted his beautiful bow, and set out.

Every creature left the road to Arjuna. Driven by his longing to see Indra, that hero crossed many mountains inhabited by ascetics and reached the holy Himavat, refuge of the gods. By the power of his penance, swift as the wind and the mind, he reached that holy mountain in a single day. Crossing Himavat and Gandhamadana, passing through many rough and terrible places, walking night and day without weariness, he reached Indrakila and halted there a moment.

A key to reading this (a place): Himavat is the ancient name of the Himalaya; Gandhamadana a mountain to its north; and Indrakila the peak where Arjuna’s penance and the battle with the hunter will take place. These names carry the story geographically northward, to the edge of the human world, where the touch of the world of the gods is possible.

The gist: Yudhishthira gave Arjuna the science and sent him north alone, to please the gods by penance and win celestial weapons. Draupadi’s farewell blessing fills the story with both tenderness and resolve. By the power of his penance Arjuna crossed the Himalaya in a single day and reached Indrakila.

Indra’s test in the guise of an ascetic

The moment Arjuna halted at Indrakila, he heard a voice from the sky: “Stop!” Hearing it, the son of Pandu looked all around. Arjuna, who could draw the bow equally well with either hand, saw before him, in the shade of a tree, an ascetic bright with the radiance of Brahman, fair-skinned, with matted hair, and gaunt of body. Seeing Arjuna halted there, that great ascetic said: boy, who are you who come here with bow and arrows, in armor, with sword and gloves, plainly devoted to the ways of a kshatriya? There is no use for weapons here. This is the abode of calm brahmanas devoted to penance, free of anger and joy. There is no quarrel of any kind here, and so no need of a bow. So, boy, throw down this bow. Coming here you have won the holy state of life. Hero, there is no man like you in splendor and prowess.

The brahmana said this again and again with a smile, but he could not move Arjuna, who was firm in his purpose. Then the twice-born one, pleased, said again with a smile: slayer of foes, may your welfare be assured! I am Shakra. Ask whatever boon you wish. Hearing this, the heroic Dhananjaya, guardian of the line of Kuru, bowed his head, folded his hands, and said to the thousand-eyed one: lord, this is my desire, grant me this boon. I wish to learn all the weapons from you.

The king of the gods answered with a smile and with pleasure: Dhananjaya, now that you have come to this world, what need is there of weapons? You have won the holy state of life. Ask for whatever worlds of heaven you wish. Arjuna said to the thousand-eyed one: I want no world of heaven, no pleasures, no godhead; what then of happiness? King of the gods, I do not want the prosperity of all the gods. Leaving my brothers in the forest, taking no vengeance on my enemies, shall I bear the scorn of the whole world through all the ages?

Then Indra, the slayer of Vritra, worshiped by the worlds, consoled Arjuna with gentle words: when you have seen the three-eyed Shiva, wielder of the trident, master of all beings, my son, only then will I give you all the celestial weapons. So strive to see that best of gods, for only after seeing him, son of Kunti, will all your desires be fulfilled. Saying this to Phalguna, Shakra vanished on the spot, and Arjuna, absorbed in penance, remained there.

A key to reading this (names): Arjuna’s many names appear through the story: Phalguna (born under the Phalguni star), Dhananjaya (winner of wealth), Jishnu (the victorious), Vibhatsu, Gudakesha (conqueror of sleep), Partha (son of Pritha), Kaunteya (son of Kunti), and Kauravya (of the line of Kuru). These are all epithets of the one hero.

The gist: Indra himself took an ascetic’s guise to test Arjuna. Arjuna wanted neither heaven nor pleasures, only weapons and victory over his enemies. Pleased, Indra set a condition: first the sight of Shiva, and only then the celestial weapons. This condition becomes the ground of the coming Kirata story.

Janamejaya’s question and Arjuna’s grim austerity

King Janamejaya said to Vaisampayana: lord, I wish to hear at length the history of how the blameless Arjuna won his weapons. Tell me, how did the mighty Dhananjaya enter that lonely forest without fear, and what did he do while he lived there? How did Indra and Sthanu grow pleased with him? The ancient battle between Arjuna and Bhava was strange and matchless, and hearing it makes the hair stand on end. You are all-knowing, and know the affairs of gods and of men. So tell me the whole history of that hero.

Vaisampayana said: best of Kurus, I will tell you that excellent, wide, and matchless story. Hear with care of Arjuna’s meeting with the three-eyed god of gods and of his contact with that splendid god.

By Yudhishthira’s command Dhananjaya of immeasurable prowess set out from Kamyaka to win the sight of Indra and of Shankara, the god of gods. Armed with his celestial bow and his gold-hilted sword, the mighty Arjuna went north toward the peak of Himavat. Best of warriors in the three worlds, the son of Indra, with a calm mind and firm on his purpose, wasted no time and gave himself to grim penance.

He entered alone that terrible forest, thick with thorny plants, with many kinds of trees, flowers, and fruits, where all manner of birds and beasts wandered, a haunt of siddhas and charanas. When the son of Kunti entered that forest empty of men, conches and drums sounded in the sky, a dense rain of flowers fell to the earth, and the clouds spread a thick shadow. Crossing those hard forest tracts at the feet of the great mountains, Arjuna reached the breast of Himavat and, halting there a while, began to shine with his own splendor.

There he saw trees spreading with greenery, ringing with the sweet voices of birds. He saw rivers whose water was blue as sapphire, breaking here and there in strong whirlpools, echoing with the cries of swans, ducks, and cranes. The banks of those rivers rang with the sweet notes of cuckoos and the calls of peacocks and cranes. Seeing those rivers of holy, pure, and sweet water and their lovely banks, that great hero was filled with joy.

Then Arjuna of fierce splendor and lofty soul began a hard penance in that lovely forest tract. Wearing garments of grass, a black deerskin, and carrying a staff, he ate the dry leaves fallen on the ground. The first month he passed eating fruit at intervals of three nights each; the second at intervals of six nights each; and the third at intervals of fifteen days each. When the fourth month came, that best of the sons of Bharata lived on the air alone. With his arms raised, without any support, standing on the tips of his toes, he kept up his penance. From bathing again and again, the matted locks of that splendid hero took on the color of lightning or of the lotus.

Then all the great rishis went together to Shiva, wielder of the Pinaka, to tell him of the son of Pritha’s grim penance. Bowing to the god of gods, they described Arjuna’s penance: god of gods, this son of Pritha of great splendor is at his hard penance on the breast of Himavat. From his heat the earth is smoking all around. We do not know for what end he does this. But he is causing us pain. Hold him back. Hearing the words of those self-restrained sages, Shiva, lord of Uma and master of all beings, said: you should grieve no more for Phalguna. Go back, glad and cheerful, to the places from which you came. I know the desire in Arjuna’s heart. His wish is not for heaven, nor for prosperity, nor for long life. And all that he seeks I will fulfill this very day. Hearing these words of Mahadeva, the truthful rishis were glad and returned each to his own hermitage.

A sub-tale: Arjuna’s order of eating is itself a science of penance: first fruit at intervals of three nights, then six, then fifteen days, and at last the air alone. And standing on the tips of his toes with his arms raised is the penance called urdhvabahu, counted among the hardest disciplines of the ancient ascetics. His heat was so strong that the earth began to smoke and even the rishis felt the pain of it.

The gist: Moved by Janamejaya’s curiosity, Vaisampayana begins the story of the Kirata Parva. Arjuna’s penance grows fiercer step by step, until his heat troubles the rishis. Shiva himself knows what Arjuna wants and resolves to fulfill his desire that very day.

Shiva as the mountain hunter, and the slaying of Muka

When those splendid ascetics had gone, the lord Hara, wielder of the Pinaka and destroyer of all sins, took the form of a Kirata, a hunter of the mountains, bright as a tree of gold, his huge and strong body like a second Meru. With a fine bow and many arrows like venomous serpents, looking like a figure of fire, he came down swiftly to the breast of Himavat. With the beautiful god of gods came Uma in the dress of a hunter-woman, and a host of joyful attendants of many shapes and costumes, and thousands of women dressed as hunters. King, at the coming of the god of gods in such company the region suddenly shone with beauty. At once a deep stillness fell there; the sounds of the springs, streams, and birds all stopped.

As the god of gods drew near the blameless son of Pritha, he saw a strange sight: a demon named Muka, in the form of a boar, coming to kill Arjuna. Seeing that enemy bent on his death, Phalguna took up the Gandiva and many arrows like venomous serpents. Drawing the bow, filling the air with its twang, he addressed the boar: I have come here but have done you no harm. You wish to kill me, so I will surely send you to the abode of Yama.

Seeing Phalguna, firm in holding his bow, about to kill the boar, Shankara in the hunter’s guise checked him at once, saying: this boar, colored like the mountain Indrakila, I marked first as my target. But Arjuna ignored these words and struck at the boar. The hunter too, blazing with splendor, loosed at the same target an arrow like blazing fire and the thunderbolt. The arrows loosed by both fell in the same instant on the great body of Muka, hard as adamant. They fell on the boar with a crash so loud it was as if Indra’s thunderbolt and the roar of the clouds had struck a mountain’s breast together. Pierced by those two arrows, from which came many arrows like flame-mouthed serpents, Muka gave up his life and took on again his terrible demon form.

Then Jishnu, the slayer of foes, saw before him that god-bright figure in the hunter’s dress, surrounded by many women. With a glad heart and a smile the son of Kunti said to him: golden-luminous one, who are you who wander among these women in this lonely forest? Do you not fear this terrible wood? And why did you strike the boar I marked first? Whether this demon came here idly or to kill me, I marked it first as my target. So you shall not escape me alive. Your conduct toward me does not follow the rules of the hunt. Therefore, mountain-dweller, I will take your life.

Hearing the words of the son of Pandu, the hunter answered with a smile, in gentle words: hero, you need not trouble yourself over me. This forest ground is a fitting home for us who always live in the woods. But of you I may ask why you have chosen your abode in a place of such hardship. Ascetic, our home is in these forests full of every kind of beast. But you, so delicate, raised in ease, with a luster like fire, why do you live alone in this lonely place? Arjuna said: on the strength of the Gandiva and arrows bright as fire I live in this great forest like a second son of Agni. You saw how I killed this fearsome demon that came in the form of a beast.

The hunter answered: this demon was first killed by an arrow loosed from my bow and sent by me to the world of Yama. I marked it first as my target, and it was slain by my arrow. Proud of your strength, it does not become you to lay your fault on others. Base one, the fault is your own, and so you shall not escape me alive. Wait, and I will loose thunderbolt-like arrows at you. You too try to loose your arrows at me with all your might.

A key to reading this (a concept): A Kirata is a hunter of a forest tribe of the mountains. Shiva’s coming in this guise is his play, a test of the seeker, in which the god hides himself to weigh the devotee’s strength, endurance, and humility. Muka’s coming as a boar shows that both deceit and destruction are closing on Arjuna at once.

The gist: Shiva descends in a hunter’s guise, with Uma and his attendants. The demon Muka comes as a boar, and the arrows of both strike him together. Then the claim of both to the one kill becomes the seed of the struggle, and the hunter’s challenge makes the battle unavoidable.

The wondrous battle of Arjuna and the hunter

Hearing these words of the hunter, Arjuna grew angry and attacked him with arrows. The hunter received all those arrows with a glad heart, saying again and again: loose more, loose more, such fine arrows that pierce to the marrow. At this Arjuna began to rain arrows on him. Then the two grew angry and joined in a fierce battle, showering each other with arrows like venomous serpents. Arjuna poured his full storm of arrows on the hunter, but Shankara bore that storm with a glad heart. The wielder of the Pinaka bore the shower a while and stood unhurt, unshaken as a mountain.

Seeing his shower of arrows come to nothing, Dhananjaya was greatly amazed and kept saying: wonderful! wonderful! that this mountain-dweller of delicate limbs, living on the heights of Himavat, bears without a tremor the arrows loosed from the Gandiva! Who is this? Is it Rudra himself, or some other god, or a yaksha, or an asura? Sometimes the gods come down to the heights of Himavat. There is none but the wielder of the Pinaka who could bear the force of my thousands of arrows loosed from the Gandiva. Whether this is a god or a yaksha, be it any but Rudra, I will soon send him with my arrows to the world of Yama.

Thinking so, Arjuna with a glad heart began to loose hundreds of arrows bright as the rays of the sun. But the maker of the worlds, the wielder of the trident, bore that shower with a glad heart, as a mountain bears a rain of stones. Soon Phalguna’s arrows were spent. Seeing this, Arjuna was greatly afraid. Then the son of Pandu remembered the splendid god Agni, who at the burning of the Khandava had given him two quivers of inexhaustible arrows. He thought: alas, all my arrows are gone. What shall I loose now from my bow? Who is this who swallows my arrows? With the tip of my bow, as elephants are struck with spears, I will strike him and send him to the world of the mace-bearing Yama.

Then Arjuna raised his bow and, drawing the hunter to him by its string, struck him with blows like thunderbolts. But as soon as the son of Kunti began to fight with the tip of his bow, the mountain-dweller wrenched the celestial bow from his hands. Seeing his bow seized, Arjuna took up his sword and rushed at his enemy, meaning to end the fight. The prince of the Kurus brought that keen sword, which no solid rock could stop, down on the hunter’s head with the full strength of his arms. But at the mere touch of the hunter’s crown that fine sword shattered into pieces.

Then Phalguna fought with trees and stones. But the splendid god in the huge hunter’s form bore that shower of trees and stones with patience. Then the son of Pritha, his mouth smoking with rage, struck the unconquerable hunter-god with fists like thunderbolts. The hunter-god answered Phalguna’s blows with fierce blows like Indra’s thunderbolt. From this fist-fight of the son of Pandu and the hunter a terrible roar arose. Like the ancient battle of Vritra and Vasava, that fierce duel went on a while. The mighty Jishnu gripped the hunter fast and began to press him against his chest, but the hunter of great strength crushed the fainting son of Pandu. From the pressure of their arms and chests their bodies smoked like coals in a fire.

Then that great god struck the already wounded son of Pandu with all his force in anger and drove him senseless. Bharata, pressed thus by the god of gods, his limbs crushed, Phalguna went still and lay almost like a lump of flesh. From the blow of that splendid god he fell breathless to the ground, robbed of motion, and looked like one dead. But soon he came to and rose from where he had fallen. His body smeared with blood, he was filled with grief.

Bowing within himself to the merciful god of gods, Arjuna made an image of that god in clay and worshiped it with offered garlands of flowers. But then he saw that the garland he had placed on Bhava’s clay image was now adorning the crown of the hunter. Seeing this, Arjuna, best of the sons of Pandu, was filled with joy and felt himself made whole. Then he threw himself at the feet of Bhava, and the god was pleased with him.

Seeing this wonder of Arjuna’s and his body worn thin with penance, Hara said in a voice deep as the crash of clouds: Phalguna, I am pleased with you, for this deed of yours is matchless. In courage and endurance no kshatriya is your equal. And, blameless one, your strength and prowess are nearly my own. Mighty-armed one, I am pleased with you. Behold me, bull of the Bharata race! Wide-eyed one, I will give you eyes with which to see me in my true form. In a former life you were a seer. You will defeat all your enemies, even the dwellers of heaven. Pleased with you, I will give you an irresistible weapon. Soon you will be able to wield that weapon of mine.

Then Phalguna saw that splendid god, Mahadeva, wielder of the Pinaka, dweller on Kailasa, with Uma beside him. Bending on one knee and lowering his head, the son of Pritha, conqueror of hostile cities, worshiped Hara and bowed to win his grace.

Arjuna said: Kapardin, best of gods, destroyer of the eyes of Bhaga, god of gods, Mahadeva, blue-throated one, wearer of matted hair, I know you as the cause of all causes. Three-eyed one, lord of all! You are the refuge of all the gods. This universe was born from you. You cannot be conquered by the three worlds of gods, asuras, and men. You are Shiva in the form of Vishnu and Vishnu in the form of Shiva. Long ago you shattered the great sacrifice of Daksha. Hari, Rudra, I bow to you. On your brow is a single eye. All-pervading one, rainer of every wished-for fruit, wielder of the trident and the Pinaka, sun, pure of body, maker of all, I bow to you. Shankara, forgive my offense. It was to see you that I came to this great mountain, dear to you and a fine refuge of ascetics. Do not count as a fault this rashness, the battle I fought against you in ignorance. Shankara, I take refuge in you. Forgive all that I have done.

The mighty god whose banner bears the bull took Arjuna’s beautiful hands in his own and said with a smile: I have forgiven you. And the splendid Hara, pleased, folded Arjuna in his arms.

A key to reading this (a concept): “The ancient battle of Vritra and Vasava”: Vasava is a name of Indra, and Vritra the mighty asura Indra slew with the thunderbolt. By this comparison the teller sets the Arjuna-hunter duel at the level of the war of gods and demons. The sword shattering at the touch of a crown, and the arrows swallowed whole, are signs that the enemy is no ordinary hunter.

The gist: Arrows, bow, sword, trees and stones, and at last fists: each weapon fails in turn, and Arjuna faints and falls like a lump of flesh. Coming to, he worships a clay image of Shiva, and seeing his own garland on the hunter’s crown, the secret opens. Shiva, pleased, reveals his true form and forgives Arjuna’s rashness.

The gift of the Pashupata weapon

Then the splendid Hara, consoling Arjuna, said: in your former life you were Nara, the friend of Narayana. At Badari you performed fierce penance for many thousands of years. In you and in that first of beings, Vishnu, great strength dwells. By your strength the two of you uphold this universe. Lord, at the time of Indra’s consecration, taking up that fierce bow whose twang was like the deep roar of clouds, you and Krishna subdued the demons. This is that bow, son of Pritha, the Gandiva, worthy of your hands. Best of men, by my power of maya I took it from you. These two quivers, worthy of you, will again be inexhaustible, son of Pritha. And, Kuru of the line, your body will be free of pain and disease. Your prowess is irresistible. I am pleased with you. First of men, ask whatever boon you wish. Chastiser of all foes, in heaven too there is no man your equal, and no kshatriya greater than you.

Arjuna said: splendid god whose banner bears the bull, if you would fulfill my desire, lord, I ask you for that fierce celestial weapon you wield, called Brahmashira, the weapon of fierce prowess that destroys the whole universe at the end of an age, the weapon by whose aid, god of gods, by your grace, I might win the terrible war that will come between me and Karna and Bhishma and Kripa and Drona, the weapon by which I might burn up in battle the demons, rakshasas, evil spirits, pishachas, gandharvas, and nagas, the weapon that, loosed with its mantra, gives birth to thousands of spears, terrible maces, and arrows like venomous serpents, by whose strength I might fight Bhishma, Drona, Kripa, and the ever-bitter-tongued Karna. Splendid destroyer of the eyes of Bhaga, this is my chief desire, that I might fight them and win.

Bhava answered: strong one, I will give you my dear weapon called Pashupata. Son of Pandu, you are able to hold it, loose it, and call it back. Neither Indra the king of the gods, nor Yama, nor the lord of the yakshas, nor Varuna, nor Vayu knows it. How then could men know it? But, son of Pritha, this weapon must not be loosed without sufficient cause, for if it is loosed against an enemy of small strength it can destroy the whole universe. Among all the beings, moving and unmoving, of the three worlds, there is none it cannot kill. And it can be loosed by the mind, by the eye, by the word, and by the bow.

Hearing these words, the son of Pritha made himself pure. With a mind wholly fixed he went to the lord of the universe and said: teach me. Then Mahadeva gave the best of the sons of Pandu, Arjuna, the knowledge of that weapon like Yama in form, with all the secrets of loosing and withdrawing it. And that weapon then came to serve Arjuna as it had served Shankara, the lord of Uma. Arjuna received it with joy.

In that instant the whole earth, with its mountains, forests, trees, seas, villages, cities, and mines, trembled. The sound of thousands of conches, drums, and trumpets was heard. In that instant storms and whirlwinds began to blow. Gods and demons saw that terrible weapon standing in embodied form beside Arjuna of measureless splendor. And every flaw in the body of Phalguna of measureless splendor was gone at the touch of the three-eyed god. Then the three-eyed god commanded Arjuna: go to heaven. Arjuna bowed his head, worshiped the god, and gazed at him with folded hands. Then Bhava, lord of all the dwellers of heaven, lord of Uma, of perfect restraint of desires, source of all blessings, returned to Arjuna the great bow Gandiva, destroyer of demons and pishachas. Then the god of gods, leaving that holy mountain of snowy peaks, valleys, and caves, rose into the sky with Uma before the eyes of that best of men.

A key to reading this (a concept): In a former life Arjuna was the seer Nara and Krishna was Narayana, the ancient seer-pair who performed penance for thousands of years at Badarikashrama. The Pashupata is Shiva’s supreme weapon of destruction, which can be loosed by four means, the mind, the eye, the word, and the bow, and which, loosed against a small enemy, is deadly to all creation. This very rule binds the weapon to responsibility.

The gist: Shiva reveals Arjuna’s former birth as Nara and returns the Gandiva he had taken by maya. Arjuna asks for the Brahmashira, and Shiva grants him the Pashupata with all its secrets, with the stern warning not to loose it for a trifling cause. The weapon appears in embodied form, creation trembles, and Shiva, commanding Arjuna to go to heaven, vanishes.

The coming of the Lokapalas and the gift of celestial weapons

When the god whose banner bears the bull, the wielder of the Pinaka, had vanished before Arjuna’s eyes like the sun setting on the world, Arjuna was struck with great wonder and said: ah, I have seen the god of gods, Mahadeva. I am truly blessed and greatly favored, for I have seen the three-eyed Hara, wielder of the Pinaka, in his boon-granting form, and touched him with my hand. I will be successful. I am already great. My enemies are already defeated. My aims are accomplished.

While the son of Pritha of measureless splendor was thinking thus, Varuna, god of the waters, came there, beautiful and sapphire-bright, surrounded by all kinds of water-creatures, filling all the quarters with his fierce splendor. With rivers male and female, with nagas, daityas, sadhyas, and the lesser gods, the lord of the water-creatures Varuna reached that place. Kubera too, his body like pure gold, came on his chariot of great splendor with many yakshas. The lord of wealth, of great beauty, came to see Arjuna, lighting the sky with his splendor.

There too came Yama of great beauty, mighty destroyer of all the worlds, surrounded by the lords of creatures, the ancestors, both embodied and unembodied. The god of dharma, of unthinkable soul, son of the Sun, destroyer of all beings, a mace in his hand, came on his chariot, lighting the worlds of the guhyakas, gandharvas, and nagas, like a second sun risen at the end of an age. Coming there, he saw Arjuna at his penance from the splendid and strange peaks of the great mountain. And in one instant the splendid Shakra came too, with his queen, seated on the back of the elephant Airavata, surrounded by all the gods. With a white parasol over his head, he looked like the moon among torn clouds. Praised by gandharvas and rishis rich in penance, the king of the gods alighted like a second sun on a peak of the mountain.

Then Yama, of great wisdom and full knower of dharma, standing on a southern peak, spoke these auspicious words in a voice deep as thunder: Arjuna, behold us, the guardians of the worlds, come here! We will give you divine sight, for you are worthy to see us. In your former life you were a seer of measureless soul, the mighty one famed as Nara. My son, by the command of Brahma you were born among men. Blameless one, by you in war the grandsire of the Kurus, Bhishma of great splendor, born of the Vasus and most righteous, will be defeated. You will defeat too, in war, all the fierce-splendored kshatriyas led by the son of Bharadvaja, Drona. You will defeat too those demons of terrible prowess born among men, and those demons called Nivatakavachas.

And, Dhananjaya of the line of Kuru, you will slay too that Karna of terrible prowess, who is a very portion of my father, the Sun, and whose splendor is famed in all the worlds. And, son of Kunti, destroyer of all foes, you will slay too all the portions of gods, demons, and rakshasas come down upon the earth. Slain by you, they will attain the worlds their deeds have earned. And, Phalguna, the fame of your glorious deeds will endure forever in the world; you have pleased Mahadeva himself in battle. Together with Vishnu you will lighten the burden of the earth. Now accept this weapon of mine, this mace, which none can make vain. With this weapon you will do great deeds.

Janamejaya, then the son of Pritha received that weapon from Yama in due form, with its mantras, its rite, and the secrets of loosing and withdrawing it. Then Varuna, lord of all water-creatures, blue as a cloud, standing on a western peak, said: son of Pritha, you are the best of kshatriyas, devoted to the kshatriya’s way. Broad-eyed, copper-eyed one, behold me! I am Varuna, lord of the waters. The nooses I cast can be stopped by none. Son of Kunti, accept from me these Varuna weapons, with the secrets of loosing and withdrawing them. Hero, with these, in the war fought for Taraka, wife of Brihaspati, thousands of mighty daityas were bound. Take these from me. If even Yama were your enemy, holding these in hand he could not escape you. When you range the field holding these, the earth will surely be emptied of kshatriyas.

When Varuna and Yama had given their celestial weapons, Kubera, lord of wealth, dwelling on the heights of Kailasa, said: son of Pandu, of great strength and wisdom, I too am pleased with you. And this meeting gives me as much joy as meeting Krishna. Left-handed archer, mighty-armed one, you were once a god, eternal like the other gods. In the ancient ages you performed penance with us each day. Best of men, I give you divine sight. Mighty-armed one, you will defeat the unconquerable daityas and demons. Accept from me too, without delay, an excellent weapon. With it you will burn up the armies of Dhritarashtra. Take my dear weapon, the Antardhana, endowed with splendor, prowess, and radiance, able to cast an enemy into sleep. When the splendid Shankara destroyed Tripura, this was the weapon he loosed, and by it many mighty asuras were burned. Hero of unconquerable prowess, I lift it to give to you. You, of glory like Meru, are worthy to hold this weapon.

At these words the mighty prince of the Kurus, Arjuna, received that celestial weapon from Kubera in due form. Then the king of the gods addressed the son of Pritha of tireless deeds with sweet words, in a voice deep as cloud or drum: mighty-armed son of Kunti, you are an eternal god. You have already won the highest perfection and attained godhead. But, chastiser of foes, you must still accomplish the work of the gods. You must come to heaven. So, hero of great splendor, make ready! My own chariot, with Matali for charioteer, will soon come down to the earth. I will take you to heaven, Kaurava, and there give you all my celestial weapons.

Seeing these guardians of the world gathered on the heights of Himavat, the son of Kunti, Dhananjaya, was struck with wonder. Arjuna of great splendor then worshiped in due form the gathered guardians with words, water, and fruits. The gods, returning his worship, went away. Able to go anywhere at will, swift as the mind, they returned to the places from which they had come. Thus, having won weapons, Arjuna, best of men, was filled with joy and counted himself fulfilled and successful.

A key to reading this (a concept): The Lokapalas are the guardian gods of the four directions, Indra in the east, Yama in the south, Varuna in the west, Kubera in the north. Here all four give Arjuna weapons together: Yama his mace, Varuna his nooses, Kubera the Antardhana weapon, which had destroyed Tripura. The Nivatakavachas are the demons Arjuna is still to slay in the world of Indra. The signs of the war for Taraka and the burning of Tripura tie these weapons to their ancient tales.

The gist: After Shiva’s grace the four Lokapalas appear before Arjuna. Yama foretells that Arjuna will defeat Bhishma, Drona’s warriors, Karna, and even the Nivatakavachas, and by naming Karna a portion of the Sun the moral difficulty of the war is not hidden. The four give their weapons and depart, and Indra summons Arjuna to heaven by Matali’s chariot.

Matali’s chariot and the journey to Indra’s world

When the guardians of the world had gone, Arjuna, destroyer of all foes, began to think of Indra’s chariot. The moment the great-minded Gudakesha remembered it, the chariot of great splendor, driven by Matali, came cleaving the clouds, lighting the sky, filling all the heavens with a rumble deep as the crash of clouds. On that chariot were swords, weapons of terrible shape, fearful maces, feathered arrows of celestial luster, lightnings of great splendor, thunderbolts, and wheeled engines driven by the force of the wind, that made a sound like the crash of clouds.

On that chariot too were fire-mouthed nagas, huge and terrible, and heaps of white stones like foamy clouds. The chariot was drawn by ten thousand golden horses swift as the wind. Endowed with the power of maya, it moved so fast that the eye could not clearly follow its course. Arjuna saw on that chariot the banner-pole called Vaijayanta, of blazing luster, colored like emerald or blue lotus, adorned with golden ornaments, straight as a bamboo. Seeing the gold-adorned charioteer seated on the chariot, the mighty-armed son of Pritha took it for a chariot of the gods.

While Arjuna was in these thoughts about the chariot, the charioteer Matali got down and, bowing, addressed him: fortunate son of Shakra! Shakra himself wishes to see you. Mount without delay this chariot Indra has sent. The lord of the immortals, your father, the god of a hundred sacrifices, has commanded me to bring the son of Kunti here, that the gods may see him. And Shankara himself, surrounded by gods, rishis, gandharvas, and apsaras, waits to see you. So, by the command of the chastiser of Paka, mount with me to the world of the gods. Having won weapons, you will return.

Arjuna answered: Matali, mount this excellent chariot first without delay, a chariot that cannot be won even by hundreds of Rajasuya and Ashvamedha sacrifices. Kings of great prosperity who have performed great sacrifices with great gifts, and gods and demons too, are not worthy to mount this chariot. One without the merit of penance is not worthy even to see or touch it, let alone to mount it. Noble one, only after you have mounted and the horses are steady will I mount it, as a good man sets his foot on the high road of honesty.

Hearing these words of Arjuna’s, Shakra’s charioteer Matali quickly mounted the chariot and took the horses in hand. Then the son of Kunti, with a glad heart, bathed in the Ganga and made himself pure. He said his daily prayers in due form within his mind, and satisfied his ancestors with offerings of water. And at last he called on Mandara, king of mountains: mountain, you are ever the refuge of the good, of holy sages who seek heaven. Mountain, by your grace brahmanas, kshatriyas, and vaishyas attain heaven and, casting off their cares, wander with the gods. King of mountains, you are the refuge of sages and bear on your breast many holy fords. On your heights I have lived happily. Now I take my leave and go.

Many times I have seen your level lands and groves, your springs and streams, and the holy fords on your breast. I have eaten the sweet fruit that grows on you and quenched my thirst with the fragrant water that seeps from your body. I have drunk too the nectar-sweet water of your springs. Mountain, as a child sleeps happily in his father’s lap, so, king of mountains, best of mountains, I wandered on your breast, loud with the voices of apsaras and the chanting of the Vedas. Mountain, each day I lived happily on your level lands. Taking leave of the mountain, Arjuna, slayer of foes, bright as the sun, mounted that celestial chariot.

The great-minded prince of the Kurus, with a glad heart, traveled the sky on that celestial chariot, bright as the sun and of wondrous make. When he passed out of the sight of the mortals of earth, he saw thousands of chariots of wondrous beauty. In that region there was no sun, no moon, no fire to give light; yet it shone by its own light, born of the merit of penance. Those bright regions that from the earth look like stars, like lamps in the sky, so small because of their distance though they are vast, the son of Pandu saw each in its place, full of beauty and splendor, shining with its own light.

And there he saw royal sages graced with the perfection of penance, and the heroes who had given their lives in battle, and those who by their penance had won heaven, in their hundreds. There too were thousands of gandharvas with bodies bright as the sun, and guhyakas and rishis and many hosts of apsaras. Seeing those self-luminous regions, Phalguna was filled with wonder and asked Matali. And Matali answered with pleasure: son of Pritha, these are pious souls, each in his own place. Great one, these are the ones you saw from the earth as stars.

Then Arjuna saw the beautiful, ever-victorious elephant Airavata standing at the gate of Indra’s world, four-tusked and like the mountain Kailasa with its peaks. Passing along that road of the siddhas, the prince of the Kurus, son of Pandu, shone in beauty like Mandhata, best of kings. With eyes like lotus petals, he passed through the region set apart for pious kings. Thus passing through the regions of heaven in turn, the famed Arjuna at last saw Amaravati, the city of Indra.

A key to reading this (numbers, a modern equivalent): The chariot is said to be drawn by “ten thousand horses” and Matali’s speed to be that of “the mind”: in the ancient story this is a figure for boundless speed and power, as if in today’s language a celestial craft moving at the speed of light. The stars are truly vast but look small because of their distance: this astronomical insight is woven easily into the story.

The gist: Indra’s celestial chariot comes down with Matali; Arjuna shows courtesy to the charioteer and takes a grateful leave of Mandara, king of mountains. On the sky-journey he learns that the stars seen from earth are in truth the self-luminous worlds of ascetics and heroes. The journey reaches Amaravati.

Arjuna in Amaravati, and Indra’s lap

The city of Indra that Arjuna saw was lovely, a haunt of siddhas and charanas, adorned with the flowers of every season and every kind of holy tree. He saw the celestial gardens called Nandana, beloved refuge of the apsaras. Stirred by a fragrant breeze laden with the pollen of sweet flowers, the trees of celestial blossom seemed to welcome him in their midst. That region was such that only one who had performed penance or poured offerings into the fire could see it. It was for the pious alone, not for those who turn their backs on the field of battle. It could be seen only by those who had performed sacrifices, kept hard vows, known the Vedas, bathed in holy waters, and grown famous through gift and sacrifice. Those who obstruct sacrifices, the base, drinkers of maddening wine, defilers of the guru’s bed, eaters of unclean meat, and the wicked, none of them was fit to see it.

Seeing those celestial gardens ringing with celestial music, the mighty-armed son of Pandu entered the beloved city of Indra. There he saw thousands of celestial chariots, able to go anywhere at will, standing in their proper places, and tens of thousands moving in every direction. Stroked by a pleasant breeze laden with the fragrance of flowers, the son of Pandu was praised by apsaras and gandharvas. Then the gods, with gandharvas, siddhas, and great rishis, honored the son of Pritha of blameless deeds with pleasure. Blessings rained on him to the notes of celestial music. The mighty-armed son of Pritha heard the music of conches and drums all around.

Praised on every side, the son of Pritha then, by Indra’s command, went along that great, wide star-road called Suravithi. There he met the Sadhyas, the Vishvedevas, the Maruts, the Ashvins, the Adityas, the Vasus, the Rudras, the brahmarshis of great splendor, and many royal sages such as Dilipa, and Tumburu and Narada, and the gandharva pair Haha and Huhu. The prince of the Kurus, chastiser of foes, met them all and, saluting them in due form, came at last to the king of the gods, the god of a hundred sacrifices. Then the mighty-armed son of Pritha got down from the chariot and went to the lord of the gods himself, his father, the chastiser of Paka.

Over the king of the gods was stretched a beautiful white parasol with a golden staff, and fans fragrant with celestial scents were waved over him. Many gandharvas such as Vishvavasu, and bards and singers, and best of brahmanas chanting the Rik and Yajus mantras, praised him. The mighty son of Kunti drew near Indra and bowed his head to the ground before him. Then Indra folded him in his round and full arms. Taking his hand, Shakra seated him beside himself on a part of his own throne, that holy seat worshiped by gods and rishis.

The thousand-eyed king of the gods, slayer of foes, smelled the head of the modestly bowed Arjuna and set him on his lap. By the command of the thousand-eyed god, seated on Shakra’s throne, the son of Pritha of measureless splendor shone with splendor like a second Indra. Moved by affection, the slayer of Vritra consoled Arjuna and touched his beautiful face with his fragrant hands. The wielder of the thunderbolt stroked again and again, with his thunderbolt-marked hands, those beautiful, broad arms like pillars of gold, made hard by the drawing of the bowstring.

The thousand-eyed god, gazing at his curly-haired son with a smile and eyes wide with joy, could not seem to have his fill. The more he looked, the more he wished to look. Seated on one throne, father and son adorned that assembly as the sun and moon adorn the sky together on the fourteenth of the dark fortnight. A band of gandharvas led by Tumburu, skilled in both sacred and worldly music, sang many verses in sweet voices. And Ghritachi, Menaka, Rambha, Purvachitti, Svayamprabha, Urvashi, Mishrakeshi, Dandagauri, Varuthini, Gopali, Sahajanya, Kumbhayoni, Prajagara, Chitrasena, Chitralekha, Saha, and Madhurasvana, these and thousands of other lotus-eyed apsaras began to dance.

A key to reading this (a place): Amaravati is Indra’s capital; Nandana its celestial garden; and Suravithi the god-road, like the Milky Way, where the gods dwell. Worthiness to reach here is tied to sacrifice, vows, knowledge of the Vedas, and gift, and the warrior who flees the field is barred from this world, which underlines the bond between the kshatriya’s dharma and the winning of heaven.

The gist: Arjuna enters Amaravati and is honored by the gods, rishis, and royal sages, and at last sits on Indra’s lap. This meeting of father and son becomes the ornament of the assembly. But in the midst of this splendor a new episode is about to be born, one that will test Arjuna’s restraint.

The thunderbolt, the celestial weapons, and lessons in the arts from Chitrasena

Knowing Indra’s wish, the gods and gandharvas quickly brought a fine offering and honored the son of Pritha. Giving him water to wash his feet and face, they led the prince into Indra’s palace. Honored thus, Jishnu lived in his father’s abode. The son of Pandu went on winning the celestial weapons, with the ways of withdrawing them. From Shakra’s hands he received his dear, irresistible weapon, the thunderbolt, and those other weapons of fierce thunder (the lightnings of the sky, whose flash is foretold by the gathering of clouds and the dancing of peacocks).

Having won those weapons, the son of Pandu remembered his brothers. But by Indra’s command he stayed a full five years in heaven, surrounded by every comfort and splendor. After some time, when Arjuna had won all the weapons, Indra said to him at a fitting moment: son of Kunti, learn music and dance from Chitrasena. Learn the instrumental music known among the gods and unknown in the world of men, for, son of Kunti, it will be for your good. And Purandara made Chitrasena Arjuna’s friend. The son of Pritha lived happily and at peace with Chitrasena. Chitrasena taught him instrumental and vocal music and dance without cease.

But the active Arjuna found no peace of mind, remembering the crooked dice of Shakuni, the son of Subala, and thinking in anger of Duhshasana and his death. Yet when his friendship with Chitrasena had fully ripened, he learned from time to time the matchless dance and music known among the gandharvas. And at last, even after learning every kind of dance and vocal and instrumental music, that slayer of foes found no peace of mind, remembering his brothers and his mother Kunti.

A key to reading this (numbers, a modern equivalent): Arjuna’s stay of “five years” in heaven is a measure of story-time of its own, a span of celestial time running alongside the Pandavas’ twelve years of exile on earth. The lessons in music and dance here are not idle; they come into use in the thirteenth year of hiding, in the form of Brihannala.

The gist: Arjuna wins the thunderbolt and the lightning-weapons from Indra and lives five years in heaven. Indra has him learn music and dance from the gandharva Chitrasena. Yet amid all the splendor and art, Arjuna’s mind stays restless with the crooked dice and the memory of his brothers.

Urvashi’s curse and how it became a blessing

One day, learning that Arjuna’s eyes had rested on Urvashi, Vasava called Chitrasena aside and said: king of the gandharvas, I am pleased. Go as my messenger to Urvashi, best of apsaras, and tell her to go to the service of Phalguna, best of men. Tell her these words of mine: “as Arjuna has learned through me the weapons honored by all, and the other arts, so you should make him skilled in the art of conduct in the company of women.” At these words of Indra’s the king of the gandharvas went at once to Urvashi, best of apsaras. As soon as he saw her, she knew him and pleased him with welcome and greeting.

Seated at ease, Chitrasena said with a smile to Urvashi, who was seated at ease as well, that he had come sent by the one lord of heaven, who asked a favor of her. He is famed among gods and men, said Chitrasena, for his many natural virtues, his grace, his conduct, his beauty, his vows, and his self-restraint; he is known for strength and prowess and honored by the good; he is rich in wisdom, quick and splendid in energy, forgiving and free of malice; he has read the four Vedas with their branches, the Upanishads, and the Puranas; he is devoted to his teachers; he never praises himself; he shows fitting honor to all; and he sees the subtlest thing as clearly as though it were plain and great. He is sweet of speech; he rains all manner of food and drink on his friends and dependents; he is truthful, honored by all, eloquent, handsome, and without pride; he is kind to his devotees and dear to all; he keeps his word; he is the equal of Mahendra and Varuna in every desirable virtue. That is the Arjuna known to you, Urvashi. Know that this hero is to be given a taste of the joys of heaven. By Indra’s command let him reach your feet this day. Do this, fair one, for Dhananjaya is inclined toward you.

Addressed thus, the flawless-limbed Urvashi received the gandharva’s words with great respect and answered with a glad heart: hearing of the virtues that adorn men, which you have described, I would show my favor to any man in whom they lived. Why then should I not choose Arjuna as my beloved? By Indra’s command, by my friendship for you, and moved by Phalguna’s many virtues, I am already in the power of the god of love. Go where you will. I will go with joy to Arjuna.

Having sent the gandharva away successful, the bright-smiling Urvashi bathed, wishing to reach Phalguna. After bathing she put on lovely ornaments and garlands of celestial fragrance. Ablaze with desire, her heart pierced by the arrows of the god of love, dwelling wholly on the beauty of Arjuna and full of thoughts of him, she pictured in her mind sporting with him on a broad and excellent couch spread with celestial sheets. And when the dusk grew deep and the moon rose, that high-born apsara set out for Arjuna’s mansion.

In that mood, her curly, soft, and long locks adorned with clusters of flowers, she looked most beautiful. By her beauty and grace, by the sweetness of her brows and her soft words, and by her moon-like face, she seemed to challenge the moon itself as she walked. Though heaven was full of wonders, when Urvashi went thus the siddhas, charanas, and gandharvas held her the loveliest thing their eyes had seen. Swift as the mind or the wind, the bright-smiling Urvashi soon reached the mansion of the son of Pandu, Phalguna. Best of men, the beautiful-eyed Urvashi, reaching the door of Arjuna’s mansion, sent word through the doorkeeper there. Given leave, she quickly entered that bright and lovely mansion.

But, king, seeing her in his mansion at night, Arjuna, frightened at heart, rose to receive her with honor, and the moment he saw her, the son of Pritha closed his eyes out of modesty. Bowing to her, Arjuna offered the apsara such honor as is offered to an elder. And Arjuna said: best of apsaras, I honor you with bowed head. Goddess, tell me your command. I stand as your servant, awaiting you.

Hearing these words of Phalguna’s, Urvashi was beside herself. And she quickly told Arjuna all that had passed between her and the gandharva Chitrasena. She said: best of men, I tell you all that passed between Chitrasena and me, and why I have come here. Because of your coming, Arjuna, Mahendra held a great and lovely assembly, with celestial festivities. To that assembly came the Rudras, the Adityas, the Ashvins, and the Vasus. Many great rishis, royal sages, siddhas, charanas, yakshas, and great nagas came too. And, wide-eyed one, when the members of the assembly, splendid as fire, sun, or moon, had taken their seats by rank, honor, and prowess, then, son of Shakra, the gandharvas played their vinas and sang lovely songs of celestial sweetness. And, increaser of the line of Kuru, the chief apsaras began to dance.

Then, son of Pritha, you looked at me alone with a steady gaze. When that assembly of the gods broke up, at your father’s command the gods went to their own places. And the chief apsaras went to their own abodes, and others too, slayer of foes, by your father’s command and with his leave. Then Shakra sent Chitrasena to me, and reaching my abode, lotus-eyed one, he addressed me and said: “one of fine color, the king of the gods has sent me to you. Do something pleasing to Mahendra, to me, and to yourself. Fair one, try to please Arjuna, who is heroic in battle as Shakra himself and ever full of generosity.” Son of Pritha, these were his very words.

So, by his command and your father’s, slayer of foes, I have come to your service. My heart is drawn to your virtues, and I am already in the power of the god of love. And, hero, this is my desire, which I have cherished long.

Hearing Urvashi speak thus in heaven, Arjuna was filled with shame. Covering his ears with his hands, he said: blessed one, cursed be my hearing when you speak so to me. Fair-faced one, you are to me surely as the wife of an elder. As Kunti is to me, or Madri, or Shachi the queen of Indra, so are you to me, auspicious goddess, without doubt. It is true I looked at you closely, blessed one. There was a reason. I tell it to you truly, bright-smiling one. In the assembly I looked at you with eyes wide with joy, thinking that this flowering goddess is the mother of the line of Kuru. Blessed apsara, you should hold no other feeling toward me, for you are greater than my elders, the mother of my line.

Hearing Arjuna’s words, Urvashi answered: son of the king of the gods, we apsaras are free and unbound in our choosing. So you should not hold me above yourself. The sons and grandsons of the Puru line who come here by the merit of their penance sport with us without any sin. So, hero, be moved; it does not become you to send me away. I am burning with desire. I am devoted to you. Giver of due honor, accept me.

Arjuna answered: perfect beauty, listen. I tell you the truth. Let the four quarters and the corners hear it, and the gods too. Blameless one, as Kunti, or Madri, or Shachi is to me, so are you, the mother of my line, worthy of worship. Return, one of fine color. I bow my head before you and fall at your feet. You are worthy of my worship like my own mother, and you should protect me like a son.

At these words of Partha’s, Urvashi was beside herself with anger. Trembling with rage, her brows drawn together, she cursed Arjuna: since you scorn a woman come to your mansion at your father’s command and by her own desire, a woman pierced by the arrows of the god of love, therefore, Partha, you shall pass your time among women unregarded, as a dancer, destitute of manhood and scorned like a eunuch.

Having cursed Arjuna thus, Urvashi’s lips still trembled with anger, and she breathed hard. She returned swiftly to her abode. And Arjuna, slayer of foes, went at once to Chitrasena. He told him all that had passed with Urvashi that night. He told Chitrasena everything just as it was, and mentioned again and again the curse laid on him. And Chitrasena told it all to Shakra.

And Indra, borne by the tawny horses, called his son to him in private and, consoling him with sweet words, said with a smile: best of beings, my son, in you Pritha has today truly become a blessed mother. Mighty-armed one, you have now conquered even the rishis by your endurance and self-restraint. But, giver of due honor, the curse Urvashi has laid on you will be for your good, my son, and will serve you well. Blameless one, you must pass the thirteenth year of your exile on earth wholly unknown. It is then that you will bear Urvashi’s curse. Passing one year as a dancer without manhood, at the end of that term you will win back your strength.

At these words of Shakra’s, Phalguna, slayer of foes, was greatly glad and set aside all thought of the curse. And the son of Pandu, Dhananjaya, wandered in the regions of heaven with the most famous gandharva Chitrasena.

A sub-tale: Urvashi is held to be the mother of the Puru line, for the line of the Kauravas and Pandavas came down from the union of King Pururavas and Urvashi. This is why Arjuna refuses her, calling her “the mother of my line” and worthy of worship like a mother. Her curse comes to good in Arjuna’s thirteenth year of hiding, when as Brihannala he becomes a dance-teacher in the house of Virata, a curse that becomes an armor for a disguise.

It is said that whoever hears this story of the son of Pandu never lets his desires run toward the pleasures of the senses. Hearing this most holy account of the conduct of Phalguna, son of the king of the gods, the best of men grow free of pride, arrogance, anger, and other faults, and sport happily in heaven.

The gist: At Indra’s urging Urvashi comes to Arjuna, but Arjuna, holding her the mother of his line, firmly refuses her, honoring her like a mother. The enraged Urvashi curses him to a year of impotence and a dancer’s life. Indra turns that very curse into a blessing of the year of hiding, and the test of restraint proves to be Arjuna’s future armor.

Lomasha’s coming and Indra’s message

One day the great rishi Lomasha, on his travels, came to Indra’s abode wishing to see the king of the gods. Bowing in due form to the lord of the gods, he saw the son of Pandu seated on half of Vasava’s throne. That best of brahmanas sat, by Shakra’s wish, on an excellent seat, worshiped by great rishis. Seeing Arjuna on Indra’s throne, the rishi wondered how a kshatriya, Arjuna, had reached Shakra’s throne; what deeds of merit he had done and what worlds he had won to earn a seat worshiped by the gods.

While the rishi was in these thoughts, Shakra, slayer of Vritra, knew them. With a smile he said to Lomasha: brahmarshi, hear what is passing in your mind. Though born among men, this one is not mortal. Great rishi, this mighty-armed hero is my own son, born of Kunti. He has come here to win weapons for a purpose. Do you not know him as a most excellent ancient seer? Hear, I will tell you who he is and why he has come to me. The ancient and excellent seers famed as Nara and Narayana are, brahmana, none other than Hrishikesha, Krishna, and Dhananjaya, Arjuna. Famed in the three worlds, those seers Nara and Narayana are born on earth to accomplish a purpose and to guard dharma.

Indra said that the holy hermitage at the source of the Ganga, famed in the world as Badari, which even gods and rishis cannot see, was the home of Vishnu and Jishnu. Those splendid seers are born on earth by Indra’s will and will lighten its burden with their great energy. Indra said too that there are demons called Nivatakavachas who, in the pride of their boon, torment the gods and plot the ruin of the gods. Those mighty demons live in the underworld, and all the gods together cannot fight them. Indra said that either Hari, or Partha, or both together could do this great service. Arjuna is able to fight them all, and, having slain them in war, he will return to the world of men.

Indra told Lomasha: go to the earth at my request. In the Kamyaka forest you will see the hero Yudhishthira. On my behalf tell the righteous Yudhishthira not to be anxious for Phalguna, for that hero will return to earth a full master of weapons, since without holy prowess and skill in weapons he could not stand against Bhishma, Drona, and the rest in war. Tell Yudhishthira too that the mighty-armed Gudakesha has gained, along with weapons, skill in celestial dance and in instrumental and vocal music. And, best of men, tell him to see the various holy fords with all his brothers. By bathing in the various holy waters he will be cleansed of his sins, the grief of his heart will be stilled, and then he can enjoy his kingdom in the thought that his sins are washed away. And, best of brahmanas rich in penance, you should guard Yudhishthira on his wandering over the earth, for terrible rakshasas live in the mountain fastnesses and hard places. Guard the king from those eaters of men.

When Mahendra had said this, Vibhatsu, Arjuna, also said to the rishi with respect: best of men, always guard the sons of Pandu. Great rishi, guarded by you, let the king see the various holy fords and give gifts to the brahmanas.

The great ascetic Lomasha, saying “so be it” to them both, set out for the earth, wishing to reach Kamyaka. Reaching those forests, he saw the slayer of foes, the son of Kunti, the king of dharma Yudhishthira, surrounded by ascetics and his younger brothers.

A key to reading this (lineage and concept): Nara and Narayana are two ancient seers who are born together in every age to guard dharma; in this descent Nara is Arjuna and Narayana is Krishna. Indra opens this secret to justify Arjuna’s seat on the throne of the gods. The Nivatakavachas, “those with impenetrable armor,” are the demons of the underworld whose coming battle will be the final test of Arjuna’s training in celestial weapons.

The gist: Indra reads the doubt in Lomasha’s mind and reveals the Nara-Narayana secret of Arjuna. He sends Lomasha to the earth to give Yudhishthira a message of patience and the counsel of a pilgrimage, with Lomasha guarding the king in the forest. Lomasha reaches Kamyaka, and with this Arjuna’s tale of celestial weapons joins the Pandavas’ pilgrimage.

Janamejaya’s question and Arjuna’s departure toward Himavan

King Janamejaya said to Vaisampayana, the pupil of Vyasa: great one, we wish to hear at length how the blameless Arjuna won the celestial weapons. Best of the Veda-knowers, how did that best of men, Dhananjaya, whose arms were mighty and whose splendor was great, enter that lonely forest without fear? What did he do while he lived there? And by what means did he please Sthanu (a name of Shiva, the still and unmoving one) and the king of the gods, Indra? Hearing it makes the hair stand on end. The hearts of the lion-like sons of Pritha trembled with wonder, with joy, and with a sense of their own smallness. Brahmana, you know all, all of gods and of men. So tell us the whole story of that hero.

Vaisampayana said: best of Kurus, we will tell you that excellent, wide, and matchless story bound up with that splendid hero. Blameless one, hear with care how Arjuna met the three-eyed god of gods and how he touched the body of that Mahadeva.

By Yudhishthira’s command Dhananjaya of measureless strength set out from the Kamyaka forest, that he might win the sight of the king of the gods, Indra, and of the god of gods, Shankara. Armed with his celestial bow and his gold-hilted sword, the mighty Arjuna, for the sake of his purpose, set out north toward the peak of Himavat. King, that son of Indra, foremost of all the warriors of the three worlds, with a calm mind and firm on his purpose, wasted no time and sank himself in penance. He entered alone that terrible forest, thick with thorny plants and with many kinds of trees, flowers, and fruits, where all manner of birds and beasts wandered, a haunt of siddhas and charanas. When the son of Kunti reached that forest empty of men, conches and drums sounded in the sky. A dense rain of flowers fell to the earth, and the spread clouds cast a deep shadow.

Crossing the hard forests at the feet of the great mountains, Arjuna soon reached the breast of Himavat and, halting there a while, began to shine with his own splendor. There he saw trees full of greenery, ringing with the sweet voices of birds. He saw rivers whose water was blue as the vaidurya gem, breaking here and there in strong whirlpools, ringing with the cries of swans, ducks, and cranes. The banks of those rivers were full of the sweet song of cuckoos and the calls of peacocks and cranes. Seeing those rivers of holy, pure, and sweet water and their lovely banks, that great warrior was greatly pleased. Then Arjuna of fierce splendor and lofty soul began a hard penance in that lovely forest tract.

Wearing garments of grass, a black deerskin, and carrying a staff, he ate the dry leaves fallen on the ground. The first month he passed eating fruit at intervals of three nights each, the second month at intervals of six nights each, and the third month at intervals of fifteen days each. When the fourth month came, that best of the sons of Bharata lived on the air alone. With his arms raised, without any support, standing on the tips of his toes, he kept up his penance. From bathing again and again, the locks of that splendid hero took on the color of lightning or of the lotus.

A key to reading this (a concept): Arjuna’s penance is no mere bodily hardship but a test of resolve. In the Mahabharata celestial weapons are never won easily; they must be earned, and the measure of the earning is endurance, single-mindedness, and the grace of the gods. The order of the four months (three nights, six nights, a fortnight, then the air alone) shows the steady sharpening of the penance.

The rishis’ plea and Mahadeva’s assurance

Then all the great rishis went together to the wielder of the Pinaka (Shiva, who bears the bow called Pinaka), that they might tell him of the son of Pritha’s grim penance. Bowing to the god of gods, they told of Arjuna’s penance: god of gods, this son of Pritha of great splendor is at his hard penance on the breast of Himavat. From the heat of his penance the earth is smoking all around. We do not know for what end he keeps this penance. But he is causing us pain. Be pleased to hold him back.

Hearing these words of the self-restrained sages, Mahadeva, master of all beings, lord of Uma, said: you should feel no grief of any kind over Phalguna (a name of Arjuna). Return, glad and cheerful, to your own places, from which you came. We know the desire in Arjuna’s heart. His wish is not for heaven, nor for prosperity, nor for long life. And all that he seeks we will fulfill this very day.

Vaisampayana went on: hearing these words of Mahadeva, the truthful rishis were glad and returned each to his own hermitage.

A key to reading this (lineage and place): Himavat here is the god-form of the Himalaya, called the king of mountains. The Pinaka is Shiva’s famous bow, and Uma is Parvati. Mahadeva’s saying that he knows Arjuna’s desire lays the ground for the coming play of the hunter.

Shankara as the mountain hunter, and the demon named Muka

Vaisampayana said: when those splendid ascetics had gone, the wielder of the Pinaka, the splendid Hara, destroyer of all sins, took the form of a Kirata (a hunter of the forest-dwelling tribes), bright as a tree of gold, his huge and strong body like a second Meru. With a fine bow and many arrows like serpents of keen venom, looking like a figure of fire, he came down swiftly to the breast of Himavat. The beautiful god of gods came with Uma, who had taken the dress of a hunter-woman, and with a host of joyful attendants of many shapes and costumes, and thousands of women in the dress of hunters. And, king, at the coming of the god of gods with such a company the region suddenly shone with beauty. Soon a deep stillness fell there. The sounds of the springs, the streams, and the birds all at once stopped.

As the god of gods drew near the blameless son of Pritha, he saw a wondrous sight. A demon named Muka, in the form of a boar, wished to kill Arjuna. Seeing that enemy bent on his death, Phalguna took up the Gandiva and many arrows like serpents of keen venom. Stringing the bow, filling the air with its twang, he addressed the boar: I have come here but have done you no harm. Since you wish to kill me, I will surely send you to the abode of Yama.

Seeing Phalguna, firm in holding his bow, ready to kill the boar, Shankara in the hunter’s guise checked him at once, saying: this boar, colored like the mountain Indrakila, I marked first as my target. But Phalguna ignored these words and struck at the boar. The hunter, blazing with splendor, also loosed at the same target an arrow like blazing fire and the thunderbolt. The two arrows loosed by both fell in the same instant on the great body of Muka, harder than adamant. They fell on the boar with a crash so loud it was as if Indra’s thunderbolt and the roar of the clouds had struck a mountain’s breast together. Pierced by those two arrows, which gave birth to many arrows like flame-mouthed serpents, Muka gave up his life and took on again his terrible demon form.

A sub-tale: Muka was no ordinary beast but a demon who took the form of a boar by deceit to kill Arjuna at his penance. So the episode runs on two levels: the demon’s deceit on one side, and on the other the deceit of Shiva himself in the hunter’s guise. Both loosed their arrows at the same moment, and out of this quarrel over who struck first is born the battle in which Arjuna’s valor was to be tested.

The dispute and the start of the fierce battle

Then Jishnu (a name of Arjuna), slayer of foes, saw before him that man bright as a god, in the hunter’s dress, surrounded by many women. Seeing him, the son of Kunti said with a glad heart and a smile: who are you who wander in these lonely forests, surrounded by women? Golden-luminous one, do you not fear this terrible wood? And why did you strike the boar that I marked first as my target? Whether this demon came here idly or to kill me, I marked it first. So you shall not escape me alive. Your conduct toward me does not follow the ways of the hunt. Therefore, mountain-dweller, I will take your life.

At these words of the son of Pandu, the hunter said with a smile, in gentle words, to Arjuna, who could draw the bow with his left hand: hero, you need not trouble yourself over us. This forest ground is a fitting home for us who always live in the woods. But of you we may ask why you have chosen your abode in a place of such hardship. Ascetic, our home is in these forests full of every kind of beast. But you, so delicate and raised in ease, with a luster like fire, why do you live alone in this lonely place?

Arjuna said: on the strength of the Gandiva and arrows bright as fire I live in this great forest like a second son of Agni. You saw how this demon, this fearsome rakshasa that came in the form of a beast, was killed by me. The hunter answered: this demon was first pierced and killed by an arrow loosed from my bow and sent by me to the world of Yama. I marked it first as my target, and by my arrow it lost its life. Proud of your strength, it does not become you to lay your own fault on others. Base one, the fault is your own, and so you shall not escape me alive. Wait, and I will loose thunderbolt-like arrows at you. You too try to loose your arrows at me with all your might.

Hearing these words of the hunter, Arjuna grew angry and attacked him with arrows. The hunter received all those arrows with a glad heart and kept saying: loose more, loose more, such fine arrows that pierce to the marrow. Challenged thus, Arjuna began to rain arrows on him. Then the two grew angry and joined in a fierce battle, showering each other with arrows like serpents of keen venom. Arjuna poured his full storm of arrows on the hunter, but Shankara bore that storm with a glad heart. The wielder of the Pinaka bore the shower of arrows a while and stood unhurt, unshaken as a mountain.

Seeing his shower of arrows come to nothing, Dhananjaya was struck with great wonder and kept saying: wonderful! wonderful! that this mountain-dweller of delicate limbs, living on the heights of Himavat, bears without a tremor the arrows loosed from the Gandiva! Who is this? Is it Rudra himself, or some other god, or a yaksha, or an asura? Sometimes the gods come down to the heights of Himavat. There is none but the god who wields the Pinaka who could bear the force of my thousands of arrows loosed from the Gandiva. Whether this is a god or a yaksha, be it any but Rudra, I will soon send it with my arrows to the world of Yama.

Thinking so, Arjuna with a glad heart began to loose hundreds of arrows bright as the rays of the sun. But that splendid god, maker of the worlds, wielder of the trident, bore that shower of arrows with a glad heart, as a mountain bears a rain of stones. Soon Phalguna’s arrows were spent. Seeing this, Arjuna was greatly afraid.

A key to reading this (a concept): This battle is the “Kirata war” fought in ancient time between Arjuna and Shiva, the subject too of Kalidasa’s poem Kiratarjuniya. Note that Arjuna never realizes, to the end, that his adversary is Shiva himself; yet the fear of Rudra rises again and again in his mind. It is a test at once of valor and of humility.

The fight with bow, sword, and bare arms

Then the son of Pandu remembered the splendid god Agni, who had earlier, at the burning of the Khandava, given Arjuna two quivers of inexhaustible arrows. He thought: alas, all my arrows are spent. What shall I loose now from my bow? Who is this who swallows my arrows? With the tip of my bow, as elephants are struck with spears, I will strike him and send him to the abode of the mace-bearing Yama. Then the splendid Arjuna raised his bow and, drawing the hunter to him by its string, struck him with fierce blows like thunderbolts. But when the son of Kunti, slayer of hostile heroes, began to fight with the tip of his bow, the mountain-dweller wrenched the celestial bow from his hand.

Seeing his bow seized, Arjuna took up his sword and rushed at his enemy, meaning to end the fight. The prince of the Kurus brought that keen sword down on the hunter’s head with the full strength of his arms, a sword that no solid rock could stop. But at the mere touch of the hunter’s crown that fine sword shattered into pieces. Then Phalguna fought with trees and stones. But the splendid god in the huge hunter’s form bore that shower of trees and stones with patience.

Then the mighty son of Pritha, his mouth smoking with rage, struck the unconquerable hunter-god with fists like thunderbolts. The god in the hunter’s form answered Phalguna’s blows with fierce blows like Indra’s thunderbolt. From this clash of fist-blows between the son of Pandu and the hunter a terrible and fearful roar arose. Like the battle fought in old time between Vritra and Vasava (Indra), that terrible wrestling went on a while. The mighty Jishnu gripped the hunter fast and began to press him against his chest, but the hunter of great strength crushed the fainting son of Pandu. From the pressure of their arms and chests their bodies smoked like coals in a fire.

Then that great god struck the already wounded son of Pandu with his full force in anger and drove him senseless. Bharata, pressed thus by the god of gods, Phalguna’s limbs were crushed, he went still, and lay almost like a lump of flesh. From the blow of that splendid god he fell breathless to the ground and looked like one dead, robbed of motion. But soon he came to and rose from where he had fallen. His body was smeared with blood, and he was filled with grief.

A key to reading this (a concept): Note the moral force of the story here. Arjuna loses, and loses badly; he is left senseless. The Mahabharata does not hide this defeat. Worthiness for a celestial weapon is proved only when a hero, knowing his own limit, does not break, and in the moment of defeat lets go of pride and turns toward devotion.

The clay image and Shiva’s pleasure

Bowing within himself to the merciful god of gods, Arjuna made an image of that god in clay and worshiped it with offered garlands of flowers. But then he saw that the garland he had placed on Bhava’s clay image (Bhava is a name of Shiva) was now adorning the crown of the hunter. Seeing this, Arjuna, best of the sons of Pandu, was filled with joy and felt himself made whole. Then he threw himself full-length at the feet of Bhava, and the god was pleased with him.

Seeing this wonder of Arjuna’s and his body worn thin with penance, Hara said in a voice deep as the crash of clouds: Phalguna, we are pleased with you, for this deed of yours is matchless. In courage and endurance no kshatriya is your equal. And, blameless one, your strength and prowess are nearly our own. Mighty-armed one, we are pleased with you. Behold us, bull of the Bharata race! Wide-eyed one, we will give you eyes with which to see us in our true form. In a former life you were a seer. You will defeat all your enemies, even the dwellers of heaven. Pleased with you, we will give you an irresistible weapon. Soon you will be able to wield that weapon of ours.

Vaisampayana went on: then Phalguna saw that Mahadeva, that god of blazing splendor, wielder of the Pinaka, dweller on the mountain Kailasa, who was with Uma. Bending on his knees and lowering his head, the son of Pritha, conqueror of hostile cities, worshiped Hara and moved him to grace. Arjuna said: Kapardin (Shiva of the matted hair), lord of all the gods, destroyer of the eyes of Bhaga, god of gods, Mahadeva, blue-throated one, wearer of matted hair, we know you as the cause of all causes. Three-eyed one, lord of all! You are the refuge of all the gods. This universe was born from you. You cannot be conquered by the three worlds of gods, asuras, and men. You are Shiva in the form of Vishnu and Vishnu in the form of Shiva. Long ago you shattered the great sacrifice of Daksha. Hari, Rudra, we bow to you. On your brow is a single eye. All-pervading one, rainer of every wished-for fruit, wielder of the trident and the Pinaka, sun, pure of body, maker of all creation, we bow to you. Lord of all beings, we worship you for your grace.

You are the lord of the hosts, the source of universal welfare, the cause of the causes of the world. You are beyond the highest of men, you are the supreme, you are the subtlest, Hara! Splendid Shankara, you should forgive my offense. It was to see you that we came to this great mountain, dear to you and a fine refuge of ascetics. You are the worship of all the worlds. Lord, we worship you for your grace. Do not count as a fault this rashness, the battle we fought against you in ignorance. Shankara, we take refuge in you. Forgive us for what we have done.

Vaisampayana went on: the mighty god whose banner bears the bull (Shiva) took Arjuna’s beautiful hands in his own and said with a smile: we have forgiven you. And the splendid Hara, with a glad heart, folded Arjuna in his arms and, consoling him again, spoke these words.

The secret of the past life and the boon of the Pashupata

Mahadeva said: in your former life you were Nara, the friend of Narayana. At Badari (Badarikashrama) you performed fierce penance for many thousands of years. In you and in that first of beings, Vishnu, great strength dwells. By your strength the two of you uphold this universe. Lord, at the time of Indra’s consecration, taking up that fierce bow whose twang was like the deep roar of clouds, you and Krishna subdued the demons. This is that bow, son of Pritha, the Gandiva, worthy of your hands. Best of men, by our power of maya we took it from you. This pair of quivers, worthy of you, will again be inexhaustible, son of Pritha. And, Kuru of the line, your body will be free of pain and disease. Your prowess is irresistible. We are pleased with you. First of men, now ask of us whatever boon you wish. Chastiser of all foes, in heaven too there is no man your equal, and no kshatriya greater than you.

Arjuna said: splendid god whose banner bears the bull, if you would fulfill my desire, then, lord, I ask you for that fierce celestial weapon you wield, called Brahmashira, the weapon of fierce prowess that destroys the whole universe at the end of an age, the weapon by whose aid, god of gods, by your grace, I might win the terrible war that will come between me and Karna and Bhishma and Kripa and Drona, the weapon by which I might burn up in battle the demons, rakshasas, evil spirits, pishachas, gandharvas, and nagas, the weapon that, loosed with its mantras, gives birth to thousands of spears, terrible maces, and arrows like serpents of keen venom, by whose strength I might fight Bhishma, Drona, Kripa, and the ever-bitter-tongued Karna. Splendid destroyer of the eyes of Bhaga, this is my chief desire, that I might fight them and win.

Bhava answered: strong one, we will give you our dear weapon called Pashupata. Son of Pandu, you are able to hold it, loose it, and call it back. Neither the king of the gods Indra himself, nor Yama, nor the lord of the yakshas, nor Varuna, nor Vayu knows it. How then could men know of it? But, son of Pritha, this weapon must not be loosed without sufficient cause, for if it is loosed against an enemy of small strength, it can destroy the whole universe. Among all the beings, moving and unmoving, of the three worlds, there is none it cannot kill. And it can be loosed by the mind, by the eye, by the word, and by the bow.

Vaisampayana went on: hearing these words, the son of Pritha made himself pure. With a fixed mind he went to the lord of the universe and said: teach me. Then Mahadeva gave the best of the sons of Pandu, Arjuna, the knowledge of that weapon like Yama in form, with all the secrets of loosing and withdrawing it. And that weapon then came to wait upon Arjuna as it waited upon Shankara, the lord of Uma. Arjuna too received it with joy.

In that instant the whole earth, with its mountains, forests, trees, seas, villages, cities, and mines, trembled. The sound of thousands of conches, drums, and trumpets was heard. In that instant storms and whirlwinds began to blow. Gods and demons saw that terrible weapon standing in embodied form beside Arjuna of measureless splendor. And every flaw in the body of Phalguna of measureless splendor was gone at the touch of the three-eyed god. Then the three-eyed god commanded Arjuna: now go to heaven. Arjuna lowered his head, worshiped the god, and gazed at him with folded hands.

Then Bhava, lord of all the dwellers of heaven, dweller on the mountain peaks, of blazing splendor, lord of Uma, of perfect restraint, gave to Arjuna, best of men, the great bow named Gandiva, destroyer of demons and pishachas. And then the god of gods, leaving that holy mountain of snowy peaks, valleys, and caves, leaving that beloved refuge of the sky-faring rishis, rose into the sky with Uma before the eyes of that best of men.

The gist: By Yudhishthira’s command Arjuna left the Kamyaka forest, came to Himavat, and performed four months of steadily fiercer penance. At the rishis’ plea Mahadeva himself took the guise of a hunter, and Uma too became a huntress. The demon named Muka came in the form of a boar to kill Arjuna; the arrows of both Arjuna and the hunter struck him together, and out of the quarrel of “who struck first” came a fierce battle. In arrows, bow, sword, trees and stones, and at last a wrestling match, Arjuna was beaten and fainted. Coming to, he made a clay image of Shiva and offered a garland, and seeing that garland on the hunter’s crown, he knew his adversary. Shiva, pleased, revealed that Arjuna was the seer Nara of a former birth, returned the Gandiva, and granted the great destroyer Pashupata with all its secrets, with the stern warning not to loose it for a small cause.

The coming of the Lokapalas and their celestial weapons

Vaisampayana said: the god whose banner bears the bull, wielder of the Pinaka, thus vanished before the son of Pandu’s eyes as the sun sets before the world. Arjuna, slayer of foes, was struck with great wonder at this and said: ah, I have seen the god of gods, Mahadeva. I am truly blessed and greatly favored, for I have seen the three-eyed Hara, wielder of the Pinaka, in his boon-granting form, and touched him too with my hand. I will be successful. I am already great. My enemies are already defeated. My aims are accomplished.

And while the son of Pritha of measureless splendor was thinking thus, Varuna, god of the waters, came there, beautiful and bright as the vaidurya gem, surrounded by all kinds of water-creatures, filling the quarters with his blazing splendor. Surrounded by rivers in the forms of male and female, by nagas, daityas, sadhyas, and the lesser gods, the ruler and lord of all water-creatures, Varuna, reached that place. Kubera too came there, his body like pure gold, seated on his chariot of great splendor and surrounded by many yakshas. And the lord of treasure, of great beauty, came to see Arjuna, lighting the sky with his splendor.

There too came Yama of great beauty, mighty destroyer of all the worlds, surrounded by the lords of creatures, the ancestors, embodied and unembodied. The god of dharma, of unthinkable soul, son of the Sun, destroyer of all beings, a mace in his hand, came on his chariot, lighting the worlds of the guhyakas, gandharvas, and nagas, like a second sun risen at the end of an age. Coming there, he saw Arjuna at his penance from the splendid and strange peaks of the great mountain. And in one instant the splendid Indra came too, with his queen, seated on the back of the elephant Airavata, surrounded by all the gods. With a white parasol over his head, he looked like the moon among torn clouds. Praised by gandharvas and rishis rich in penance, the king of the gods alighted like a second sun on a chosen peak of the mountain.

Then Yama, of great wisdom and full knower of dharma, standing on a southern peak, spoke these auspicious words in a voice deep as thunder: Arjuna, behold us, the guardians of the worlds, come here! We will give you divine sight, for you are worthy to see us. In your former life you were a seer of measureless soul, the mighty one famed as Nara. My son, by the command of Brahma you were born among men. Blameless one, by you in war the most righteous grandsire of the Kurus, Bhishma of great splendor, born of the Vasus, will be defeated. You will defeat too, in war, all the fierce-splendored kshatriyas led by the son of Bharadvaja, Drona. You will defeat too those demons of terrible prowess born among men, and those demons called Nivatakavachas.

And, Dhananjaya of the line of Kuru, you will slay too that Karna of terrible prowess, who is a very portion of my father, the Sun, whose splendor is famed in all the worlds. And, son of Kunti, destroyer of all foes, you will slay too all the portions of gods, demons, and rakshasas come down upon the earth. Slain by you, they will attain the worlds their deeds have earned. And, Phalguna, the fame of your glorious deeds will endure forever in the world; you have pleased Mahadeva himself in battle. Together with Vishnu you will lighten the burden of the earth. Now accept this weapon of mine, this mace, which none can make vain. With this weapon you will do great deeds.

Vaisampayana went on: Janamejaya, then the son of Pritha received that weapon from Yama in due form, with its mantras, its rite, and the secrets of loosing and withdrawing it. Then Varuna, lord of all water-creatures, blue as a cloud, standing on a western peak, said: son of Pritha, you are the best of kshatriyas, devoted to the kshatriya’s way. Broad, copper-eyed one, behold me! I am Varuna, lord of the waters. The nooses I cast can be stopped by none. Son of Kunti, accept from me these Varuna weapons, with the secrets of loosing and withdrawing them. Hero, with these, in the war fought for Taraka, wife of Brihaspati, thousands of mighty daityas were bound. Take these from me. If even Yama were your enemy, holding these in hand he could not escape you.

Vaisampayana went on: when Varuna and Yama had given their celestial weapons, Kubera, lord of treasure, dwelling on the heights of Kailasa, said: son of Pandu, of great strength and wisdom, I too am pleased with you. And this meeting gives me as much joy as meeting Krishna. Left-handed archer, mighty-armed one, you were once a god, eternal like the other gods. In the ancient ages you performed penance with us each day. Best of men, I give you divine sight. Mighty-armed one, you will defeat the unconquerable daityas and demons. Accept from me too, without delay, an excellent weapon. With it you will burn up the armies of Dhritarashtra. So take my dear weapon, the Antardhana. Endowed with splendor, prowess, and radiance, it can cast an enemy into sleep. When the splendid Shankara destroyed Tripura, this was the weapon he loosed, and by it many mighty asuras were burned. Hero of unconquerable prowess, I lift it to give to you. You, of glory like Meru, are worthy to hold this weapon.

At these words the mighty prince of the Kurus, Arjuna, received that celestial weapon from Kubera in due form. Then the king of the gods addressed the son of Pritha of tireless deeds with sweet words, in a voice deep as cloud or drum: mighty-armed son of Kunti, you are an eternal god. You have already won the highest perfection and attained godhead. But, chastiser of foes, you must still accomplish the work of the gods. You must come to heaven. So, hero of great splendor, make ready! My own chariot, with Matali for charioteer, will soon come down to the earth. I will take you to heaven, Kaurava, and there give you all my celestial weapons.

Seeing these guardians of the world gathered on the heights of Himavat, the son of Kunti, Dhananjaya, was struck with wonder. Arjuna of great splendor then worshiped in due form the gathered guardians with words, water, and fruits. And the gods, returning his worship, went away. Able to go anywhere at will and swift as the mind, those gods returned to the places from which they had come. Thus, having won weapons, Arjuna, best of men, was filled with joy, and he counted himself fulfilled and successful.

A key to reading this (lineage): The Lokapalas are the guardian gods of the eight directions; here the four chief ones come. Yama (south, god of dharma and death, son of the Sun; and Karna too, being a portion of the Sun, is like a “brother-portion” to him) gives his mace. Varuna (west, god of the waters and the noose) gives the Varuna nooses. Kubera (north, god of wealth, dweller on Kailasa) gives the Antardhana weapon, with which Tripura was destroyed. The Nivatakavachas are the invincible demons of the underworld whom Arjuna is still to slay.

The gist: The moment Shiva vanished, Arjuna was filled with joy. Then the four Lokapalas appeared in turn: Varuna with the water-creatures, Kubera with the yakshas, Yama with the ancestors and a mace in his hand, and Indra on Airavata with his queen. Yama told Arjuna his former birth (the seer Nara) and his future (the defeat of Bhishma, of Drona’s army, of Karna and the Nivatakavachas) and gave his mace. Varuna gave the Varuna nooses, Kubera the Tripura-destroying Antardhana. Indra declared that the rest of the celestial weapons would be won in heaven and that Matali would bring his chariot. Worshiping the gods, Arjuna’s every wish was fulfilled.

Matali, Indra’s celestial chariot, and the ascent to heaven

Vaisampayana said: when the guardians of the world had gone, Arjuna, destroyer of all foes, king, began to think of Indra’s chariot. And the moment the great-minded Gudakesha (conqueror of sleep, a name of Arjuna) remembered it, the chariot of great splendor, driven by Matali, came cleaving the clouds, lighting the sky, filling all the heavens with a rumble deep as the crash of clouds. On that chariot were swords, weapons of terrible shape, fearful maces, feathered spears of celestial splendor, lightnings of great splendor, thunderbolts, and wheeled engines driven by the spread of the wind, that made a sound like the crash of clouds.

On that chariot too were fire-mouthed nagas, terrible and huge, and heaps of white stones like foamy clouds. That chariot was drawn by ten thousand golden-colored horses swift as the wind. Endowed with the power of maya, it moved so fast that the eye could not clearly follow its course. Arjuna saw on that chariot the banner named Vaijayanta, of blazing splendor, colored like emerald or blue lotus, adorned with golden ornaments, straight as a bamboo. Seeing the gold-adorned charioteer seated on the chariot, the mighty-armed son of Pritha took it for a chariot of the gods.

While Arjuna was in these thoughts about the chariot, the charioteer Matali got down and, bowing, addressed him: fortunate son of Shakra! Shakra himself wishes to see you. Mount without delay this chariot Indra has sent. The lord of the immortals, your father, the god of a hundred sacrifices, has commanded me: bring the son of Kunti here, that the gods may see him. And Shankara himself, surrounded by gods, rishis, gandharvas, and apsaras, awaits your sight. So by the command of the chastiser of Paka, mount with me from here to the world of the gods. Having won weapons, you will return.

Arjuna answered: Matali, mount this excellent chariot first without delay, a chariot that cannot be won even by hundreds of Rajasuya and Ashvamedha sacrifices. Kings of great prosperity who have performed great sacrifices with great gifts, and gods and demons too, are not worthy to mount this chariot. One without the merit of penance is not worthy even to see or touch it, let alone to mount it. Good one, only after you have mounted and the horses are steady will I mount it, as a good man sets his foot on the high road of truth.

Vaisampayana went on: hearing these words of Arjuna’s, Shakra’s charioteer Matali quickly mounted the chariot and took the horses in hand. Then the son of Kunti, with a glad heart, bathed in the Ganga and made himself pure. He said his daily prayers in due form within his mind, and satisfied his ancestors with offerings of water. And at last he called on the mountain Mandara: mountain, you are ever the refuge of the holy sages who follow the good and seek heaven. Mountain, by your grace brahmanas, kshatriyas, and vaishyas attain heaven and, casting off their cares, wander with the gods. King of mountains, you are the refuge of sages and bear on your breast many holy fords. On your heights I have lived happily. Now I take my leave and go.

Many times I have seen your level lands and groves, your springs and streams, and the holy fords on your breast. I have eaten the sweet fruit that grows on you and quenched my thirst with the fragrant water that seeps from your body. I have drunk too the nectar-sweet water of your springs. Mountain, as a child sleeps happily in his father’s lap, so, king of mountains, best one, I wandered on your breast, loud with the voices of apsaras and the chanting of the Vedas. Mountain, each day I lived happily on your level lands. Taking leave of the mountain, Arjuna, slayer of foes, bright as the sun, mounted that celestial chariot.

And the great-minded prince of the Kurus, with a glad heart, traveled the sky on that celestial chariot bright as the sun and of wondrous make. When he passed out of the sight of the mortals of earth, he saw thousands of chariots of wondrous beauty. In that region there was no sun, no moon, no fire to give light; yet it shone by its own light, born of the merit of penance. Those bright regions that from the earth are seen as stars, like lamps in the sky, so small because of their distance though they are vast, the son of Pandu saw each in its place, full of beauty and splendor, shining with its own light.

And there he saw royal sages graced with the perfection of penance, and the heroes who had given their lives in battle, and those who had won heaven by their penance, in their hundreds. There too were thousands of gandharvas with bodies bright as the sun, and guhyakas and rishis and many hosts of apsaras. Seeing those self-luminous regions, Phalguna was filled with wonder and asked Matali. And Matali answered with pleasure: son of Pritha, these are pious souls, each in his own place. Great one, these are the ones you saw from the earth as stars.

Then Arjuna saw the beautiful, ever-victorious elephant Airavata standing at the gates of Indra’s world, four-tusked and like the mountain Kailasa with its peaks. Passing along that road of the siddhas, the prince of the Kurus, son of Pandu, shone in beauty like Mandhata, best of kings. With eyes like lotus petals, he passed through the region set apart for pious kings. Thus passing in turn through the regions of heaven, the famed Arjuna at last saw Amaravati, the city of Indra.

A key to reading this (a concept): Here Arjuna makes a living ascent to heaven, without dying. Note that the stars of heaven are in truth the worlds of pious souls, which look small from the earth. This reflects the ancient vision in which penance, sacrifice, and self-sacrifice in battle are the roads to heaven. Worthiness even for the celestial chariot rests on merit, a merit that not even the great sacrifices of Rajasuya and Ashvamedha can buy.

Arjuna in Amaravati, and half of Indra’s throne

Vaisampayana said: the city of Indra that Arjuna saw was lovely, a haunt of siddhas and charanas. It was adorned with the flowers of every season and every kind of holy tree. He saw the celestial gardens called Nandana, beloved refuge of the apsaras. Stirred by a fragrant breeze laden with the pollen of sweet flowers, those trees of celestial blossom seemed to welcome him in their midst. That region was such that only one who had performed penance or poured offerings into the fire could see it. It was for the pious alone, not for those who show their backs in the field of battle. It could be seen only by those who had performed sacrifices, kept hard vows, known the Vedas, bathed in holy waters, and grown famous by gift and sacrifice. And those too were unfit to see it who obstruct sacrifices, the base, drinkers of maddening wine, defilers of the guru’s bed, eaters of unclean meat, and the wicked.

Seeing those celestial gardens ringing with celestial music, the mighty-armed son of Pandu entered the beloved city of Indra. There he saw thousands of celestial chariots, able to go anywhere at will, standing in their proper places, and he saw tens of thousands of such chariots moving in every direction. Stroked by a pleasant breeze laden with the fragrance of flowers, the son of Pandu was praised by apsaras and gandharvas. Then the gods, with gandharvas, siddhas, and great rishis, honored the son of Pritha of blameless deeds with pleasure. Blessings rained on him to the notes of celestial music. The mighty-armed son of Pritha heard the music of conches and drums all around.

Praised on every side, the son of Pritha then, by Indra’s command, went along that great, wide star-road called Suravithi. There he met the Sadhyas, the Vishvedevas, the Maruts, the Ashvins, the Adityas, the Vasus, the Rudras, the brahmarshis of great splendor, and many royal sages such as Dilipa, and Tumburu and Narada, and the gandharva pair Haha and Huhu. The prince of the Kurus, chastiser of foes, met them all and, saluting them in due form, came at last to the lord of the gods, the god of a hundred sacrifices. Then the mighty-armed son of Pritha got down from the chariot and went to the lord of the gods himself, his father, the chastiser of Paka.

Over the king of the gods was stretched a beautiful white parasol with a golden staff, and fans fragrant with celestial scents were waved over him. Many gandharvas such as Vishvavasu, and bards and singers, and best of brahmanas chanting the Rik and Yajus mantras, praised him. The mighty son of Kunti drew near Indra and bowed his head to the ground before him. Then Indra folded him in his round and full arms. And taking his hand, Shakra seated him beside himself on a part of his own throne, that holy seat worshiped by gods and rishis.

The thousand-eyed king of the gods, slayer of foes, smelled the head of the modestly bowed Arjuna and set him on his lap. By the command of the thousand-eyed god, seated on Shakra’s throne, the son of Pritha of measureless splendor shone with splendor like a second Indra. Moved by affection, the slayer of Vritra consoled Arjuna and touched his beautiful face with his fragrant hands. The wielder of the thunderbolt stroked again and again, with his thunderbolt-marked hands, those beautiful, broad arms like two pillars of gold, made hard by the drawing of the bowstring. The thousand-eyed god, gazing at his curly-haired son with a smile and eyes wide with joy, could not seem to have his fill. The more he looked, the more he wished to look.

Seated on one throne, father and son adorned that assembly as the sun and moon adorn the sky together on the fourteenth of the dark fortnight. A band of gandharvas led by Tumburu, skilled in both sacred and worldly music, sang many verses in sweet voices. And Ghritachi, Menaka, Rambha, Purvachitti, Svayamprabha, Urvashi, Mishrakeshi, Dandagauri, Varuthini, Gopali, Sahajanya, Kumbhayoni, Prajagara, Chitrasena, Chitralekha, Saha, and Madhurasvana, these and thousands of other lotus-eyed apsaras, ever busy at stealing the minds of those at hard penance, began to dance there.

A key to reading this (lineage): Indra is Arjuna’s father, and so Arjuna is called the son of Shakra. That the father should seat his son on his own throne and take him on his lap shows Arjuna’s uncommon standing in the world of the gods, for that seat is worshiped even by gods and rishis. Tumburu and Haha and Huhu are famous gandharva singers; Narada is the divine seer.

The thunderbolt, weapon-lore, and music and dance from Chitrasena

Vaisampayana said: then the gods and gandharvas, knowing Indra’s wish, quickly made ready a fine offering and honored the son of Pritha. Giving him water to wash his feet and face, they led the prince into Indra’s palace. Honored thus, Jishnu lived in his father’s abode. And the son of Pandu went on winning the celestial weapons, with the means of withdrawing them. From Shakra’s hands he received his dear and irresistible weapon, the thunderbolt, and those other weapons of fierce thunder as well (the lightnings of the sky, whose flash is foretold by the coming of clouds and the dancing of peacocks). Having won these weapons, the son of Pandu remembered his brothers. But by Indra’s command he stayed a full five years in heaven, surrounded by every comfort.

After some time, when Arjuna had won all the weapons, Indra said to him at a fitting moment: son of Kunti, learn music and dance from Chitrasena. Learn the instrumental music that is known among the gods and is not in the world of men, for, son of Kunti, it will be for your good. And Purandara made Chitrasena Arjuna’s friend. The son of Pritha lived happily and at peace with Chitrasena. Chitrasena taught him instrumental and vocal music and dance without cease. But the active Arjuna found no peace of mind, remembering the unjust dice of Shakuni, the son of Subala, and thinking in anger of Duhshasana and his death. Yet when his friendship with Chitrasena had fully ripened, he would learn from time to time the matchless dance and music known among the gandharvas. And at last, even after learning every kind of dance and vocal and instrumental music, that slayer of foes found no peace of mind, remembering his brothers and his mother Kunti.

A sub-tale: Note that Indra did not have Arjuna taught music and dance for nothing. This teaching comes into use later, in the thirteenth year of hiding, when Arjuna, become Brihannala, teaches dance and music to the princess Uttara in the city of Virata. In the weave of the Mahabharata nothing is idle; today’s practice becomes tomorrow’s protection.

Urvashi’s longing and Chitrasena’s message

Vaisampayana said: one day, learning that Arjuna’s eyes had rested on Urvashi, Vasava (Indra) called Chitrasena aside and said: king of the gandharvas, I am pleased. Go as my messenger to Urvashi, best of apsaras, and tell her to go to the service of Phalguna, best of men. Tell her these words of mine: “as Arjuna has learned through me the weapons honored by all, and the other arts, so you should make him skilled in the art of conduct in the company of women.” At these words of Indra’s the king of the gandharvas obeyed Vasava’s command and went at once to Urvashi, best of apsaras. As soon as he saw her, she knew him and pleased him with welcome and greeting.

Seated at ease, Chitrasena said with a smile to Urvashi, who was seated at ease as well: fair one, know that I have come here sent by the one lord of heaven, who asks a favor of you. He who is famed among gods and men for his many natural virtues, his grace, his conduct, his beauty, his vows, and his self-restraint; who is known for strength and prowess and honored by the good, and rich in wisdom; who is quick and splendid in energy, forgiving and free of every malice; who has read the four Vedas with their branches, the Upanishads, and the Puranas; who is devoted to his teachers; who never praises himself; who shows fitting honor to all; who sees the subtlest thing as clearly as though it were plain and great; who is sweet of speech; who rains all manner of food and drink on his friends and dependents; who is truthful, honored by all, eloquent, handsome, and without pride; who is kind to his devotees and dear to all universally; who keeps his word; who is the equal of Mahendra and Varuna in every desirable virtue, that Arjuna is known to you. Know, Urvashi, that this hero is to be given a taste of the joys of heaven. By Indra’s command let him reach your feet this day. Do this, fair one, for Dhananjaya is inclined toward you.

Addressed thus, the flawless-limbed Urvashi received the gandharva’s words with great respect and answered with a glad heart: hearing of the virtues that adorn men, which you have described, I would show my favor to any man in whom they lived. Why then should I not choose Arjuna as my beloved? By Indra’s command, by my friendship for you, and moved by Phalguna’s many virtues, I am already in the power of the god of love. So go where you will. I will go with joy to Arjuna.

Urvashi comes to Arjuna’s mansion, and Arjuna’s reserve

Vaisampayana said: having sent the gandharva away with his errand done, the bright-smiling Urvashi bathed, wishing to win Phalguna. After bathing she put on lovely ornaments and garlands of celestial fragrance. Ablaze with desire and holding the beauty of Arjuna in her mind, her heart pierced by the arrows of the god of love and wholly lost in thoughts of Arjuna, she pictured in her mind sporting with him on a broad and excellent couch spread with celestial sheets. And when the dusk grew deep and the moon rose, that high-hipped apsara set out for Arjuna’s mansion.

In that mood, her curly, soft, and long locks adorned with clusters of flowers, she looked most beautiful. By her beauty and grace, by the sweetness of her brows and her soft words, and by her moon-like face, she seemed to walk challenging the moon itself. Though heaven was full of many wonders, still, when Urvashi went thus, the siddhas, charanas, and gandharvas held her the loveliest thing their eyes had seen. And swift as the mind or the wind, the bright-smiling Urvashi soon reached the mansion of the son of Pandu, Phalguna. And, best of men, the beautiful-eyed Urvashi, reaching the door of Arjuna’s mansion, sent word through the doorkeeper there. Given leave, she quickly entered that bright and lovely mansion.

But, king, seeing her in his mansion at night, Arjuna, frightened at heart, rose to receive her with honor, and the moment he saw her, the son of Pritha closed his eyes out of reserve. Bowing to her, Arjuna offered the apsara such honor as is offered to one worthy. And Arjuna said: best of apsaras, I honor you with bowed head. Goddess, tell me your command. I stand as your servant, awaiting you.

Vaisampayana went on: hearing these words of Phalguna’s, Urvashi lost her composure. And she told Arjuna all that had passed between her and the gandharva Chitrasena. She said: best of men, I tell you all that passed between me and Chitrasena, and why I have come here. Because of your coming, Arjuna, Mahendra held a great and lovely assembly with celestial festivities. To that assembly, best of men, came the Rudras, the Adityas, the Ashvins, and the Vasus. Many great rishis, royal sages, siddhas, charanas, yakshas, and great nagas came too. And, wide-eyed one, when the members of the assembly, splendid as fire, sun, or moon, had taken their seats by rank, honor, and prowess, then, son of Shakra, the gandharvas played their vinas and sang lovely songs of celestial sweetness. And, increaser of the line of Kuru, the chief apsaras began to dance.

Then, son of Pritha, you looked at me alone with a steady gaze. When that assembly of the gods broke up, at your father’s command the gods went to their own places. And the chief apsaras went to their own abodes, and others too, slayer of foes, at your father’s command and with his leave. Then Shakra sent Chitrasena to me, and reaching my abode, lotus-eyed one, he addressed me: “one of fine color, the king of the gods has sent me to you. Do something pleasing to Mahendra, to me, and to yourself. Fair one, try to please Arjuna, who is heroic in battle as Shakra himself and ever full of generosity.” Son of Pritha, these were his very words.

So by his command and your father’s, slayer of foes, I have come to your service. My heart is drawn to your virtues, and I am already in the power of the god of love. And, hero, this is my desire, which I have cherished long.

A key to reading this (a concept): The apsaras are the dancers of heaven, whose code of dharma differs from the ethics of earth. Here the story sets up a crisis: Urvashi has come at Indra’s own urging, and yet before Arjuna stands a moral knife-edge. The Mahabharata does not flatten this tension; Arjuna’s response is what reveals his character.

Arjuna’s gentle refusal and Urvashi’s curse

Vaisampayana said: hearing Urvashi speak thus in heaven, Arjuna was filled with reserve. And covering his ears with his hands, he said: blessed one, cursed be my hearing when you speak so to me. Fair-faced one, you are to me surely as the wife of one worthy. As Kunti is to me, or Madri, or Shachi the queen of Indra, so are you to me, auspicious goddess, without doubt. It is true I looked at you closely, blessed one. There was a reason. I tell it to you truly, bright-smiling one! In the assembly I looked at you with eyes wide with joy, thinking that this flowering goddess is the mother of the line of Kuru. Blessed apsara, you should hold no other feeling toward me, for you are greater than my elders, the mother of my line.

Hearing Arjuna’s words, Urvashi answered: son of the king of the gods, we apsaras are free and unbound in our choosing. So you should not hold me above yourself. The sons and grandsons of the Puru line who come here by the merit of their penance sport with us without any sin. So, hero, be moved; it does not become you to send me away. I am burning with desire. I am devoted to you. Giver of due honor, accept me.

Arjuna answered: perfect beauty, listen. I tell you the truth. Let the four quarters and the corners hear it, and the gods too. Blameless one, as Kunti, or Madri, or Shachi is to me, so are you, the mother of my line, worthy of worship. Return, one of fine color. I bow my head before you and fall full-length at your feet. You are worthy of my worship like my own mother, and you should protect me like a son.

Vaisampayana went on: at these words of Partha’s, Urvashi was beside herself with anger. Trembling with rage, her brows drawn together, she cursed Arjuna: since you scorn a woman come to your mansion at your father’s command and by her own desire, a woman pierced by the arrows of the god of love, therefore, Partha, you shall pass your time among women unregarded, as a dancer, destitute of manhood and scorned like a eunuch.

Vaisampayana went on: having cursed Arjuna thus, Urvashi’s lips still trembled with anger, and she breathed hard. And she returned swiftly to her abode. And Arjuna, slayer of foes, went at once to Chitrasena. Finding him, he told him all that had passed with Urvashi that night. He told Chitrasena everything just as it was, and mentioned again and again the curse laid on him. And Chitrasena told it all to Shakra.

And Indra, borne by the tawny horses, called his son to him in private and, consoling him with sweet words, said with a smile: best of beings, my son, in you Pritha has today truly become a blessed mother. Mighty-armed one, you have now conquered even the rishis by your endurance and self-restraint. But, giver of due honor, the curse Urvashi has laid on you will be for your good, my son, and will serve you well. Blameless one, you must all of you pass the thirteenth year of your exile on earth wholly unknown. It is then that you will bear Urvashi’s curse. And passing one year as a dancer without manhood, at the end of that term you will win back your strength.

At these words of Shakra’s, Phalguna, slayer of foes, was greatly glad and set aside all thought of the curse. And the son of Pandu, Dhananjaya, wandered in the regions of heaven with the most famous gandharva Chitrasena.

Whoever hears this story of the son of Pandu, his desires never run toward the pleasures of the senses. Hearing this most holy account of the conduct of Phalguna, son of the king of the gods, the best of men grow free of pride, arrogance, anger, and other faults, and, rising to heaven, sport happily there.

A key to reading this (a concept): Here the moral subtlety of the Mahabharata comes clear. The story does not flatten Arjuna’s refusal into a simple “the triumph of virtue.” Urvashi’s argument is right within her own dharma (apsaras are free, and the Puru line have sported with them before); Arjuna’s view is right within his (since the line begins with Pururavas and Urvashi, he holds her the mother of his house). The curse seems unjust, and yet that same curse becomes, in the thirteenth year of hiding, the means of Arjuna’s protection as Brihannala. That a misfortune should turn into a blessing is a vision peculiar to the Mahabharata.

The gist: Indra sent his celestial chariot with Matali; Arjuna let Matali mount first, bathed in the Ganga and offered water to his ancestors, took leave of Mandara, and reached heaven alive, where the stars proved to be the worlds of pious souls. In Amaravati the gods welcomed him, Indra seated his son on his own throne and took him on his lap; the band of Tumburu and the apsaras sang and danced. Arjuna learned the thunderbolt and other weapons, lived five years in heaven, and at Indra’s word learned music and dance from Chitrasena (which serves him later in Virata). At Indra’s urging Urvashi came to Arjuna, but Arjuna, holding her the mother of his line, honored her like a mother and refused her; the enraged Urvashi cursed him to a year without manhood, as a dancer. Indra consoled him that the curse would prove a blessing in the year of hiding.

The emptiness of Kamyaka, and the grief of the brothers in Arjuna’s absence

Janamejaya asked: reverend one, when my great-grandfather Partha had left the Kamyaka forest, how did the remaining sons of Pandu pass their time without that hero who could string a bow with his left hand? It seems to us that that great archer, breaker of armies, was their refuge, as Vishnu is for the gods. Robbed of the company of that hero, the equal of Indra in prowess, who never turned his back in war, how did my brave grandfathers live in the forest?

Vaisampayana said: my son, when Arjuna of unconquerable prowess had set out from Kamyaka, the sons of Pandu were filled with grief and worry. All their hearts were sad, like pearls scattered from a string, or like birds whose wings have been clipped. Without that hero of the white horses, the forest seemed like the Chaitraratha grove robbed of Kubera’s presence. Janamejaya, those tigers among men, the sons of Pandu, lived on in Kamyaka in deep gloom, robbed of Arjuna’s company. Yet, best of the Bharatas, those warriors of great prowess killed many kinds of sacrificial beasts with pure arrows for the brahmanas, and, sanctifying them in due form, offered them to the brahmanas. So, king, after the departure of Dhananjaya, those best of men lived on there, tormented by grief, with sad hearts.

The princess of Panchala (Draupadi), above all, remembering her third husband, said to the sorrowing Yudhishthira: that Arjuna who with his two arms matched the ancient thousand-armed Arjuna, alas, without that hero, foremost of the sons of Pandu, this forest does not please our eyes at all. Without him, wherever we cast our gaze, this earth seems empty. This forest, full of flowering trees and wonders, does not seem lovely as before without Arjuna. Without him, dark as a mass of blue clouds, with the prowess of a rutting elephant, with eyes like lotus petals, this Kamyaka forest does not seem beautiful to us. Remembering that hero who strings his bow with his left hand, whose bowstring twangs like the crash of clouds, king, we feel no happiness at all.

King, hearing her lament thus, Bhimasena, slayer of foes, said to Draupadi: slender-waisted and blessed one, the lovely words you speak give joy to our hearts like a draught of nectar. Without that tiger among men, whose arms are long, shapely, firm as iron bars, round, marked with the scars of the bowstring, adorned with sword and bow and other weapons, ringed with golden armlets, and like two five-headed serpents, even the sky seems robbed of the sun. On the strength of those mighty arms the Panchalas and the Kauravas fear not even the fierce armies of the very gods, on the strength of whose arms we count our enemies already beaten and this earth already won. Without Phalguna we find no peace in the woods of Kamyaka. The very quarters, wherever we look, seem empty.

After Bhima, Nakula, son of Pandu, said with a voice choked by tears: without that best of warriors, whose wondrous deeds in battle even the gods speak of, what joy have we in the forests? He who went north and conquered hundreds of mighty gandharva chiefs, and who won countless beautiful horses of the Tittiri and Kalmasha breeds, swift as the wind, and gave them lovingly to his brother the king at the great Rajasuya sacrifice, that dear and splendid hero, the fierce warrior born after Bhima, godlike in valor, without him we no longer wish to live in the woods of Kamyaka.

After Nakula’s lament, Sahadeva said: he who conquered great warriors in battle and brought the king wealth and maidens at the great Rajasuya, he of measureless splendor who alone defeated the gathered Yadavas in battle and, by Vasudeva’s counsel, carried off Subhadra, who fell upon the kingdom of the splendid Drupada and, Bharata, offered Drona the fee owed to his teacher, king, seeing the grass mat empty in his hermitage, my heart finds no comfort. Chastiser of foes, it seems best to me to leave this forest, for without that hero it can no longer be lovely.

A key to reading this (a concept): The Tirthayatra Parva is the part of the Vana Parva where the Pandavas set out, in Arjuna’s absence, on a pilgrimage of the holy fords. A tirtha (a holy water-place, where bathing and giving at a river, lake, or confluence bring merit) is here not merely a place but an accessible substitute for sacrifice, open even to the poor who cannot perform the great, materials-heavy rites.

The gist: With Arjuna gone to heaven to gather celestial weapons, the four remaining brothers and Draupadi sink into deep grief in the Kamyaka forest. Each in his own way remembers Arjuna’s prowess, and all long to leave the forest. This restlessness prepares the ground for the coming pilgrimage.

Narada’s arrival and the question of the glory of the tirthas

Vaisampayana said: hearing these words of his brothers, anxious for Dhananjaya, and of Krishna, the king of dharma Yudhishthira was sunk in sorrow. At that moment he saw before him the divine seer Narada, bright with the radiance of Brahman, like a fire fed with offerings. Seeing him come, Yudhishthira rose with his brothers and worshiped that splendid one in due form. Endowed with fierce splendor, the fair crest-jewel of the Kuru line, surrounded by his brothers, Yudhishthira shone like Indra of the hundred sacrifices surrounded by the gods. And the daughter of Yajnasena (Draupadi), keeping the rule of dharma, clung to her husbands, the sons of Pritha, as Savitri to the Vedas or the rays of the sun to the peak of Meru.

The splendid seer Narada accepted that worship and began to console the son of Dharma with fitting words. Addressing the lofty-souled king of dharma, Yudhishthira, the blameless rishi said: best of men, tell us what you wish and what we can do for you. Then the royal son of Dharma, bowing with his brothers to the god-worshiped Narada, said with folded hands: most fortunate one, worshiped by all the worlds, since you are pleased with us, we count all our desires already fulfilled by your grace. Best of vows, blameless one, if I and my brothers are worthy of your grace, best of sages, you should clear the doubt in our minds. Tell us in full what merit comes to one who, wishing to see the holy waters and fords of this earth, goes around them.

Narada said: king, hear with care what the wise Bhishma once heard from Pulastya. Auspicious one, once that best of men, Bhishma, keeping the vow of the ancestors, lived with the sages in a lovely and holy region near the source of the Ganga, where divine seers, gandharvas, and the gods themselves would come. Living there, that splendid one satisfied his ancestors, the gods, and the seers with offerings in the way the scriptures teach. One day, while he was at his silent prayers, he saw the best of seers, Pulastya, of wondrous form. Seeing that hard ascetic bright with splendor, Bhishma was filled with great joy and wonder. He worshiped that blessing-giving seer in due form and, made pure, with a fixed mind, bearing the offering on his head, went to that best of brahmarshis. Saying his own name aloud, he said: best of vows, may you be blessed; I am Bhishma, your servant. By the mere sight of you I am freed of all my sins. Saying this, best of men, Bhishma, king, held his speech and stood silent with folded hands. Seeing Bhishma, best of Kurus, worn thin and weak with vows and the study of the Vedas, the sage was filled with joy.

Pulastya said: best of vows, I am greatly pleased with your humility, your self-restraint, and your truth, righteous and auspicious one. Blameless one, by this virtue of yours, which you have earned by honoring your ancestors, I am pleased with you, and you have won the sight of me. Bhishma, my eyes can see into all things. Tell me, what shall I do for you? Blameless one, best of Kurus, whatever you ask, I will grant it.

Bhishma said: most fortunate one, since you, worshiped by the three worlds, are pleased with me, and since I have won the sight of your excellent form, I count myself fulfilled. Best of the holy, if I am worthy of your grace, I will tell you my doubts, and you should clear them. Pure-souled one, I have some doubts about the holy fords. Tell me of them in full, for I wish to hear from you. Godlike brahmarshi, what is the merit of one who goes around the whole earth? Tell me this for certain.

A key to reading this (lineage and narrative frame): This story runs in several layers within layers. Vaisampayana tells it all to Janamejaya. Within that story the divine seer Narada tells Yudhishthira that Pulastya (a prajapati-seer) once told the glory of the fords to Bhishma. So the whole account of the fords that follows is spoken from the mouth of Pulastya to Bhishma, which Narada is now repeating to Yudhishthira.

Pulastya’s teaching and the glory of Pushkara

Pulastya said: son, listen with care. I will tell you of the merit that comes of the fords, the refuge of the seers. He whose hands, feet, mind, knowledge, penance, and deeds are in excellent restraint reaps the fruit of the fords. He who has given up taking gifts, who is content and free of pride, reaps the fruit of the fords. He who is free of sin, who acts without craving for reward, who eats little, whose senses are mastered, who is free of every sin, reaps the fruit of the fords. King, he who is free of anger, who stands in truth, who is firm in his vow, who sees all beings as himself, reaps the fruit of the fords.

In the Vedas the seers have described the sacrifices and their fruits in this world and the next. But, lord of the earth, those sacrifices cannot be performed by a poor man, for they call for many kinds of materials in great quantity. So they can be performed only by kings, or now and then by other prosperous and wealthy men. But, best of warriors, the rite that even a man without wealth, without helpers, alone, without wife or child or means, can perform, and whose merit is equal to the holy fruit of the sacrifices, this I will now tell you. Best of the Bharatas, dwelling at the fords, which gives merit and is one of the high secrets of the seers, is greater even than the sacrifices.

He is poor who does not go to a ford and fast three nights there, who gives no gold, and who gives no cow. Indeed, not even by sacrifices such as the Agnishtoma, with their lavish gifts, does a man win the merit he wins by dwelling at the fords. In the world of men there is the ford of the god of gods that is famed in the three worlds by the name of Pushkara (a famous ford, the place of Brahma). He who dwells there becomes like that god. King of the Kurus, at both twilights and at noon there are present at Pushkara thousands upon millions of fords. The Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts, the gandharvas, and the apsaras are ever present at Pushkara. King, there the gods, daityas, and brahmarshis performed penance, won great merit, and at last attained godhead.

Self-restrained men who merely remember Pushkara in their minds are cleansed of their sins and honored in heaven. He who, absorbed in the worship of the gods and the ancestors, bathes at this ford, wins, the learned say, ten times the merit of an Ashvamedha sacrifice. He who goes to the Pushkara wood and feeds even a single brahmana is happy by that deed in this world and the next. Brahmana, kshatriya, vaishya, or shudra, whoever bathes at Pushkara is freed of the bonds of rebirth. He who sees Pushkara on the full moon of Kartika wins an eternal world in the abode of Brahma. He who, morning and evening, remembers Pushkara with folded hands, in truth bathes at every ford. Man or woman, every sin done from birth until now is destroyed at once by bathing at Pushkara. Dwelling at Pushkara twelve years with purity and steady vows, a man wins the merit of all the sacrifices and goes to the world of Brahma. At Pushkara there are three white mounds and three springs, known by that name from time without beginning. It is hard to reach Pushkara, hard to do penance there, hard to give there, and hard to dwell there.

The gist: Pulastya first names the worthiness needed to win the fruit of the fords: restraint, truth, freedom from anger, and even-eyed sight of all beings. Then he shows the pilgrimage to be the poor man’s substitute for sacrifice, since only the wealthy can perform the great rites, while the fords are open to all. Naming Pushkara first among all the fords, he lays the ground for a long account of the holy places.

The tirthas of the west and south: from Jambumarga to Prabhasa and the meeting of Sarasvati and the sea

After dwelling twelve nights at Pushkara with regular food and vows, and going around it, one should go to Jambumarga. He who goes to Jambumarga, served by gods, seers, and ancestors, wins the merit of an Ashvamedha and the fulfillment of every desire. He who dwells there five nights has his soul cleansed of every sin. Leaving Jambumarga, one should go to the hermitage of Tandulika; he who goes there never falls into hell but goes to the world of Brahma. Going to the lake of Agastya and fasting three nights and worshiping the ancestors and the gods wins the fruit of the Agnishtoma. Then one should go to the beautiful hermitage of Kanva, worshiped in all the world. Entering that holy wood, a man is freed of all his sins.

After this one should go to the place where Yayati fell from heaven; he who goes there wins the merit of an Ashvamedha. Then, going to Mahakala and bathing at the ford called Koti, one wins the fruit of an Ashvamedha. Then one should go to the ford of Sthanu, lord of Uma, famed in the three worlds as Bhadravata; he who goes there sees Ishana, wins the fruit of a thousand cows given away, and by Mahadeva’s grace attains the rank of the lord of the hosts. Then, reaching the Narmada, famed in the three worlds, and offering water to the ancestors and the gods, one wins the fruit of an Ashvamedha. Keeping the vow of chastity with senses restrained and going to the southern sea, one wins the fruit of the Agnishtoma and goes to heaven. He who reaches the Charmanvati wins, by the leave of Rantideva, the merit of the Agnishtoma.

Then, best of warriors, one should go to Arbuda, son of Himavat, where in ancient times there was a hole in the earth. There too is the hermitage of Vasishtha, famed in the three worlds. He who dwells there one night wins the fruit of a thousand cows given away. He who bathes at the Pinga ford keeping chastity wins the fruit of giving a hundred tawny cows. Then, king, one should go to the excellent ford Prabhasa, where the god Agni is ever present in person. Bathing there with senses restrained and a pure soul, one wins more merit than by the Agnishtoma and the Atiratra sacrifices. Going to where the Sarasvati meets the sea wins the fruit of a thousand cows given away, and heaven. Bathing with a restrained soul at the ford of the lord of the waters (Varuna) and dwelling three nights, one becomes bright as the moon and wins the fruit of an Ashvamedha.

Then one should go to the ford called Varadana, where the sage Durvasa gave a boon to Vishnu; he who bathes there wins the fruit of a thousand cows given away. Then, going to Dvaravati and bathing at Pindaraka, one wins the fruit of great gifts of gold. Chastiser of foes, it is a wonder that at that ford even today one sees coins marked with the lotus, and lotuses marked with the trident, and there is the presence of Mahadeva. Then, at the Varuna ford where the Sindhu meets the sea, bathing and offering water to the ancestors, seers, and gods, one wins the world of Varuna. He who worships the god Shankukarneshvara wins ten times the merit of an Ashvamedha. Then one should go to the ford Drimi, famed in the three worlds, which cleanses of every sin, where the gods with Brahma worship Maheshvara. Wise one, Vishnu, maker of the world, went there to purify himself after slaying daityas and demons.

Then one should go to Vasudhara; reaching it, one wins the fruit of an Ashvamedha, and bathing there with a restrained soul and offering water to the gods and ancestors, one goes to the world of Vishnu. At that ford is a holy lake of the Vasus; bathing there and drinking its water, one is honored among the Vasus. The famed ford Sindhuttama destroys every sin. Reaching Bhadratunga, one of pure conduct wins the world of Brahma and a high, blessed state. Then there is the ford of the maidens of Indra, where bathing wins the world of Indra. In Kumarika there is a ford named Renuka, where a brahmana who bathes becomes bright as the moon. Then, going to Panchanada and bathing there, one wins the fruit of the five sacrifices. Then, in the excellent region of Bhima, bathing at the ford called Yoni, a man is in his next birth a son of the goddess and wins the merit of a thousand cows given away.

Then, going to Shrikunda, famed in the three worlds, and worshiping the Grandsire, one wins the fruit of a thousand cows given away. Then there is the excellent ford Vimala, where even today one sees fish colored like gold and silver; bathing there, a man wins the world of Vasava (Indra). Then, at the Vitasta, offering water to the ancestors and gods, one wins the fruit of a Vajapeya; this sin-destroying ford is in the land of Kashmira and is the home of the naga Takshaka. Then one should go to Vadava, famed in the three worlds, where one should bathe in due form at twilight and offer to the god of the seven flames rice cooked in ghee and milk. Here a gift made for the ancestors becomes inexhaustible.

A sub-tale: Seers, ancestors, gods, gandharvas, apsaras, guhyakas, kinnaras, yakshas, siddhas, vidyadharas, rakshasas, daityas, Rudras, and Brahma himself performed penance with restrained senses for a thousand years at this ford of Vadava, to please Vishnu, cooking rice in ghee and milk and offering each oblation to Keshava with seven verses. Satisfied, Keshava gave them the eightfold powers called aishvarya and the things they desired, and vanished like lightning in the clouds. From this the ford is called Saptacharu, and one who offers charu to the god of the seven flames there wins more merit than a hundred thousand cows given away, a hundred Rajasuyas, and a hundred Ashvamedhas.

Leaving Vadava, one should go to Raudrapada, where seeing Mahadeva wins the fruit of an Ashvamedha. Then one night at Manimat wins the merit of the Agnishtoma, and worshiping Maheshvara at Devika wins the fulfillment of every desire, and there, as we have heard, the brahmanas were first born. At Devika is a ford of Rudra named Kamakhya. Then one should go to Dirghasatra, where the gods led by Brahma, the siddhas, and the great seers perform a long sacrifice with steady vows; merely by going there one wins merit greater than by the Rajasuya and Ashvamedha. Then one should go to Vinashana, where the Sarasvati, lost in the breast of Meru, appears again at Chamasa, Shivodbheda, and Nagodbheda.

A key to reading this (numbers, a modern equivalent): The account returns again and again to figures like “a thousand cows given away,” “a hundred Ashvamedhas,” and “ten times the merit.” These are a poetic way of weighing worth rather than a literal sum. In that age the Ashvamedha was the costliest and rarest of sacrifices, so to say “the fruit of an Ashvamedha” is to say, in today’s idiom, “the equal of a lifetime’s highest achievement.” To call a simple bath at a ford the equal of these vast sacrifices underlines both its ease and its glory at once.

Rudrakoti and the Sarasvati-sea confluence: the stream of holy places

Then one should go to the hard-to-reach ford Shashayana, where, Bharata, the krauncha birds, vanishing in the form of hares, appear again each year in the month of Kartika and bathe in the Sarasvati. Bathing there, a man becomes bright as the moon and wins the merit of a thousand cows given away. Then, going to Kumarakoti and bathing with senses restrained and worshiping the gods and ancestors, one wins the fruit of ten thousand cows given away and lifts all his forefathers to high worlds. Then one should go to Rudrakoti, where in ancient times ten million sages gathered.

King, those seers, full of longing to see Mahadeva, gathered there, each saying, “I will see the god first, I will see the god first.” Then, so that no quarrel should arise among those self-restrained seers, the lord of yoga, Mahadeva, multiplied himself by his yoga into ten million forms and stood before each one. And each seer said, “I saw him first.” Pleased with the deep devotion of those self-restrained sages, Mahadeva gave this boon: “from this day your dharma shall ever grow.” He who bathes at Rudrakoti with a pure mind wins the fruit of an Ashvamedha and lifts up his forefathers.

Then one should go to that most holy region where the Sarasvati meets the sea. There the gods led by Brahma and the seers rich in penance come on the fourteenth of the bright fortnight of Chaitra to worship Keshava. Bathing there, a man wins the fruit of great gifts of gold and, his soul made pure, goes to the world of Brahma. There too the seers have completed many sacrifices.

The gist: The story of Rudrakoti is a small episode in the list of fords, but a moving one: Mahadeva divides himself into ten million forms to give each devotee the “first” sight of him, showing that in devotion there is no place for rivalry and that God is equally within reach of all.

The glory of Kurukshetra and Parashurama’s lakes of blood

Pulastya said: then, king, one should go to holy Kurukshetra, at the mere sight of which all beings are freed of their sins. He who says again and again, “I will dwell in Kurukshetra,” is freed of all his sins. Even the dust of Kurukshetra, blown by the wind, leads a sinful man to a blessed course. Those who dwell in Kurukshetra, which lies south of the Sarasvati and north of the Drishadvati, are said to dwell in heaven. Hero, one should dwell there a month. There the gods led by Brahma, the seers, siddhas, charanas, gandharvas, apsaras, yakshas, and nagas come again and again to that most holy field of Brahma. Even the man who wishes in his mind to go to Kurukshetra has his sins destroyed and at last goes to the world of Brahma.

In Kurukshetra are many fords: bowing to the yaksha Mankanaka wins the fruit of a thousand cows; in the region of Vishnu, bowing to Hari wins the fruit of an Ashvamedha and the abode of Vishnu; at Pariplava one wins merit greater than the Agnishtoma and Atiratra; and at the Dashashvamedha of Shalukini one wins the fruit of ten Ashvamedhas. Then, going to Sarpadevi, one wins the fruit of the Agnishtoma and the world of the nagas; dwelling one night by the gatekeeper Tarantuka wins a thousand cows; and bathing at the Varaha ford, where Vishnu once took the form of a boar, wins the fruit of an Ashvamedha.

Then, with a fixed mind, one should go to Ramahrada. There, king, we have heard that the splendid Rama (Parashurama), by his prowess, destroyed the kshatriyas, dug five lakes, and filled them with the blood of the slain. And having filled those lakes with the blood of the kshatriyas, Rama offered oblations of blood to his fathers and grandfathers. Satisfied, those seers said to Rama: Rama, of the line of Bhrigu, we are pleased with your honoring of your ancestors and with your prowess, splendid one. May you be blessed; ask whatever boon you wish.

Addressed thus, the smiling Rama said with folded hands to his ancestors standing in the sky: if you are pleased with me, if I am worthy of your grace, I ask this boon of my fathers, that I may find joy in penance again. And by your power, may I be freed of the sin I have done in slaying the line of kshatriyas in my anger. And may my lakes too become fords famed in the world. Hearing these blessed words of Rama, the ancestors were greatly pleased and answered with joy: let your penance grow, for your honoring of your ancestors. You slew the kshatriyas in anger, but of that sin you are even now free, for they perished by the fruit of their own evil deeds. Without doubt your lakes will become fords. Having granted this boon, the ancestors bowed to Rama with joy and vanished on the spot.

A key to reading this (moral complexity): Here the story does not glorify Parashurama’s slaughter of the kshatriyas; it calls it plainly “the sin done in his anger.” The ancestors free him, but by the argument that the slain kshatriyas perished by their own evil deeds. The Mahabharata never leaves violence as a simple “act of dharma”: the lakes of blood do become fords, but the fact of the blood is not hidden.

The dance of the sage Mankanaka and the story of the Manusha tirtha

Then many fords are named: Kayashodhana, where the body is purified; Lokoddhara, where Vishnu made the worlds; Shri, Kapila, Surya, Gobhavana, Shankhini, and Brahmavarta. Then Sutirtha, where the ancestors are ever present with the gods; Kashishvara, where bathing frees one of every disease; and Shitavana, where shedding one’s hair brings purity. Then one should go to the famed ford Manusha, where, king, many black deer, wounded by the arrows of a hunter, leaped into its water and became men. Bathing there in chastity, a man is freed of all his sins and honored in heaven.

Then one should go to the ford Mishraka. Best of kings, we have heard that the lofty-souled Vyasa, for the good of the brahmanas, mingled all the fords there, and so one who bathes at Mishraka in truth bathes at all the fords. Then one should go to Vyasavana, the goddess-ford of Madhuvati, and the confluence of the Kaushiki and the Drishadvati. Then to Vyasasthali, where the wise Vyasa, worn with grief for his son, resolved to give up his body, but the gods consoled him again. He who goes there wins the fruit of a thousand cows.

Then one should go to the ford Saptasarasvata, where the famed sage Mankanaka won the perfection of penance. King, we have heard that in ancient times Mankanaka cut his hand on the sharp point of a blade of kusha grass, and from the wound flowed the sap of plants in place of blood. Seeing plant-sap flow from his wound, the seer began to dance with eyes wide with wonder. And as the seer danced, all beings, moving and unmoving, overcome by his power, began to dance with him.

Then the gods led by Brahma and the seers rich in penance, troubled by this deed of Mankanaka’s, went to Mahadeva and said: god, you should do something so that this seer stops dancing. Hearing this, Mahadeva went with a glad heart to the dancing seer and, wishing the good of the gods, said: great seer, righteous one, why do you dance? Best of sages, what is the cause of this joy of yours? The seer answered: best of brahmanas, I am an ascetic on the path of dharma. Brahmana, do you not see that plant-sap flows from the wound in my hand? Seeing this, I dance in great joy.

To the seer, overcome by his feeling, the god said with a laugh: brahmana, in this I find no wonder. Look at me. Saying this, Mahadeva pressed his thumb with the tip of his own finger, and from that wound came ash white as snow. Seeing this, the sage was ashamed and fell at the feet of the god. And holding that there is nothing greater than the god Rudra, he began to praise him: wielder of the trident, you are the refuge of gods and asuras, indeed of the whole universe. You made the three worlds with all that moves and does not move, and at the end of an age you swallow all again. Even the gods cannot know you, much less I. Then the god, glad at heart, said to the seer: brahmana, by my grace let your penance grow a thousandfold, and I will dwell with you in this hermitage. He who bathes at Saptasarasvata and worships me will win everything in this world and the next. Saying this, Mahadeva vanished on the spot.

The gist: The story of Mankanaka is a story of pride subdued. The seer is so elated by the power of his penance (sap in place of blood in his wound) that he sets all creation dancing. Mahadeva, drawing ash from his own thumb, reminds him that the supreme source of all power is the god himself. Elation turns to shame, and shame to devotion.

The supremacy of Prithudaka and the sequence of tirthas as far as the Ganga and the sea

After Saraswata one should go to Aushanasa, then to Kapalamochana, which cleanses of every sin, then to the ford of Agni, where one wins the world of Agni, then to the ford of Vishvamitra, where one wins brahmana-hood, and then to Brahmayoni, where bathing wins the world of Brahma and the lifting up of seven generations. Then one should go to Kartikeya’s Prithudaka, where bathing and worshiping the ancestors and gods destroys every sin done by man or woman, knowingly or not, and wins the fruit of an Ashvamedha and heaven.

The learned have said that Kurukshetra is holy, that the Sarasvati is holier than Kurukshetra, that all the fords together are holier than the Sarasvati, and that Prithudaka is holier than all the fords together. He who, absorbed in prayer, gives up his body at Prithudaka becomes immortal. Sanatkumara and the lofty-souled Vyasa have sung its praise, and the Vedas too say that one should go to Prithudaka with a restrained soul. Son of the Kurus, there is no ford greater than Prithudaka.

Then Madhusrava; the confluence of the Sarasvati and the Aruna, where fasting three nights washes away even the sin of killing a brahmana; and Ardhakila, where, even without the rites of the mantras, a man becomes learned by bathing alone, these fords are named. Out of pity for the brahmanas, the seer Darbhi once brought the four seas there. Then Shatasahasraka, Sahasraka, Renuka, Vimochana, the woods of Panchavati, the Taijasa ford of Varuna, where the lord of yoga Sthanu sits on his bull-mount and where the gods anointed Guha (Kartikeya) as their commander, and the Kuru ford are named.

Then Svargadvara; Anaraka, where the gods led by Narayana are ever present and the wife of Rudra may be seen; Svastipura; Pavana; Gangahrada; and Kupa, where three million fords are present; then Sthanuvata; the hermitage of Vasishtha, Badaripachana, where one performs penance eating jujube; Indramarga; Ekaratra; the hermitage of Aditya; the Soma ford; and the most holy ford of Dadhicha, where Sarasvata, son of the line of Angiras, was born, are named. Then Kanyashrama; Sannihati, where bathing in the Sarasvati during an eclipse of the sun wins the fruit of a hundred Ashvamedhas, and where all the fords of earth and sky come together month by month, from which it is called Sannihati, are named.

A key to reading this (a place): Pulastya names Prithudaka (today’s Pehowa in Haryana) the highest of all the fords, above even Kurukshetra and the Sarasvati. This order of the fords turns mainly around the ancient course of the Sarasvati river and the Kurukshetra region (between the Sarasvati and the Drishadvati, the Samantapanchaka), which was the heartland of Vedic geography.

Narada went on: having spoken thus with joy, the splendid seer Pulastya took his leave of Bhishma and vanished on the spot. And Bhishma too, having grasped the true meaning of the scriptures, wandered over all the world by Pulastya’s leave. So Bhishma completed at Prayaga his most holy pilgrimage that destroys all sins. Son of Pritha, as Bhishma won in old time the eightfold merit, so you too will win it, and since you will lead these seers to those fords, your merit will be far greater. Those fords are beset by rakshasas, and none but you can go there. Narada named the seers Valmiki, Kashyapa, Vishvamitra, Gautama, Markandeya, Bharadvaja, Vasishtha, Vyasa, and Durvasa, who wait for Yudhishthira, and said that the seer Lomasha of boundless splendor would come to him; follow him and me, and see those fords in turn. Saying this, the splendid Narada vanished on the spot. And the righteous Yudhishthira, thinking on the matter, began to tell the seers the glory of the fords.

Yudhishthira’s counsel with Dhaumya: waiting for Arjuna, and the fear of Karna

Vaisampayana said: knowing the mind of his brothers and of the wise Narada, Yudhishthira addressed Dhaumya, who was like a grandsire to them: I have sent that tiger among men, Jishnu (Arjuna), of unconquerable prowess, long-armed and of measureless wisdom, to win weapons. Ascetic, that hero is devoted to me, able, skilled in weapons, and like Vasudeva himself. I know both those slayers of foes, Krishna and Arjuna, brahmana, as the mighty Vyasa knows them. I know Vasudeva and Dhananjaya to be Vishnu himself, endowed with the six virtues. Narada too knows this, for he has ever said so to me. I know them as the seers Nara and Narayana.

Knowing his power, I sent him on this task. In no way less than Indra, and fully able for this work, I sent that son of the god to win weapons from the king of the gods. Bhishma and Drona are great chariot-warriors. Kripa and the son of Drona are unconquerable. These great warriors the son of Dhritarashtra has set at the head of his army. All of them are learned in the Vedas, heroic, knowers of every weapon, and mighty, and they ever wish to fight Arjuna.

And Karna too, of the suta caste, is a great warrior skilled in celestial weapons. In the force of his weapons he has the strength of the Wind-god. Like a very flame of fire, the arrows loosed by him are his tongues, the slaps of his gloved left hand are the crackling of that flame, and the dust of the battlefield is its smoke. Urged on by the sons of Dhritarashtra as the wind fans a fire, Karna, like the all-devouring fire at the end of an age, sent by Death himself, will surely burn up my army like a heap of straw.

Only that cloud-mass, Arjuna, helped by the strong wind Krishna, with the fierce lightning of celestial weapons, with white horses, with rows of white cranes flying low, with the unbearable rainbow of the Gandiva, can quench that blazing flame Karna with the ceaseless rain of his arrows. That conqueror of hostile cities, Vibhatsu, will surely win from Indra all the celestial weapons in their fullness and with their life. My thought is that he alone is a match for them all. Without that, it will be impossible for us to defeat in war all those enemies who have grown so successful in all their aims.

Without that hero, that best of men, we cannot live at ease in Kamyaka with Krishna. So name for us some other forest that is holy and lovely, rich in food and fruit, and dwelt in by men of pious conduct, where we may pass some time waiting for that warrior Arjuna of unconquerable prowess, as the chataka bird waits for the gathering of clouds. Name for us some hermitages, lakes, rivers, and beautiful mountains. Brahmana, robbed of Arjuna, my heart does not wish to stay in this Kamyaka forest. We wish to go elsewhere.

A key to reading this (the image of Karna): Yudhishthira calls Karna “the fire at the end of an age” and plainly admits that without an Arjuna armed with celestial weapons the Kaurava side is unconquerable. This admission is the moral realism of the Mahabharata: Yudhishthira does not underrate the enemy’s strength, nor does he hide his own dependence. The practical reason for the pilgrimage is this very waiting.

Dhaumya’s tirthas by direction: east, south, west, and north

Vaisampayana said: seeing the Pandavas troubled and downcast with worry, Dhaumya, the equal of Brihaspati, consoled them: best of the Bharatas, blameless one, listen; I will describe the holy hermitages, regions, fords, and mountains approved by the brahmanas. King, you and the daughter of Drupada and your brothers will be freed of grief by hearing me. Merely to hear of these places brings merit, and to see them a hundred times more.

Dhaumya first told of the east, where lies Naimisha, honored by the gods, the holy Gomati worshiped by divine seers, and the excellent mountain called Gaya. In Gaya is the lake Brahmasara, and on Gayashira the deathless banyan Akshayavata, where food offered to the ancestors becomes inexhaustible. The ancients say one should wish for many sons, so that even one of them may go to Gaya and perform an Ashvamedha or offer a dark bull, and so lift up ten generations. There too are the river Phalgu, the Kaushiki where Vishvamitra won brahmana-hood, and the Ganga on whose bank Bhagiratha performed many sacrifices.

Dhaumya said that in the land of Panchala is a wood called Utpala, where Vishvamitra performed sacrifices. And there is the holy confluence of the Ganga and the Yamuna, famed in the world, where in ancient time the Grandsire Brahma performed a sacrifice, and from this the place is called Prayaga. In this quarter are the excellent hermitage of Agastya, the wood called Tapas, the ford Hiranyabindu on the mountain Kalanjara, and the mountain Mahendra, dear to Rama of the line of Bhrigu. There too is the mountain Kundoda, where Nala, king of the Nishadhas, quenched his thirst and rested a while.

Then Dhaumya told of the fords of the south: the rivers Godavari, Venna, and Bhimarathi, and the Payoshni of the royal sage Nriga, where at the Varaha ford Nriga performed a sacrifice. At that sacrifice Indra was satisfied with the drinking of soma and the brahmanas with gifts. Then Surparaka, where Rama the son of Jamadagni once dwelt, the ford of Ashoka, in the land of the Pandyas the fords of Agastya and Varuna, and the ford Kumari. Then the Tamraparni, where the gods performed penance in longing for liberation, the lake Gokarna, the mountain Devasabha, and the mountain Vaidurya, full of gems. Then, in the land of Surashtra, Chamasodbheda, Prabhasa, the ford Pindaraka, and the mountain Ujjayanta. And there is Dvaravati, where Madhusudana Krishna dwells, whom the Veda-knowing brahmanas and the knowers of the self call the eternal dharma, most holy, the god of gods of all the worlds, the everlasting.

Then the fords of the west, in the land of Anarta, and the holy Narmada that flows toward the west. There too was the hermitage of the sage Vishrava, where the lord of wealth Kubera, who has men for his vehicles, was born. Then are named the peak Vaidurya, the river Vishvamitra where Yayati, son of Nahusha, fell again among the good and won again the everlasting worlds of the righteous, the holy lake, the mountains Mainaka and Asita, the hermitage of Chyavana where perfection comes without hard penance, Jambumarga, and the lake Pushkara, dear to the Grandsire.

Then Dhaumya told of the fords of the north: the Sarasvati with its easy banks, the Yamuna, the ford Plakshavatarana where the brahmanas performed the Sarasvata sacrifice and bathed, the ford Agnishira where King Sahadeva performed a sacrifice, the hermitage of Sarabhanga, the river Drishadvati, Vishakhayupa where the gods with Varuna and Indra performed penance, Palashaka where Jamadagni performed sacrifices, Gangadvara where the Ganga breaks through the mountains and flows, the great peak Bhrigutunga where Pururavas was born and Bhrigu performed penance, and the most holy hermitage of Badari where the eternal Narayana dwells. Son of Pritha, by the journey to these places you, with your brothers and the brahmanas and ascetics, will be freed of worry.

The gist: Dhaumya lays out the fords of all four quarters, in the east Naimisha, Gaya, and Prayaga; in the south the Godavari and Dvaraka; in the west the Narmada and Pushkara; in the north the Sarasvati, Gangadvara, and Badari. This is the brief, direction-by-direction complement to Pulastya’s long list, and it becomes the map of the Pandavas’ actual journey.

Lomasha’s arrival and news of Arjuna from heaven

Vaisampayana said: son of the Kurus, while Dhaumya was speaking, the seer Lomasha of great splendor arrived. Yudhishthira, eldest son of Pandu, with his attendants and the brahmanas, sat around that most righteous one as the gods in heaven sit around Shakra. Welcoming him in due form, Yudhishthira asked the cause of his coming and his wandering.

Then that splendid seer, pleased, said in sweet words that gladdened the Pandavas: son of Kunti, wandering freely through all the worlds, I reached the abode of Shakra and saw the king of the gods. There I saw your heroic brother, who strings his bow with his left hand, seated on one throne with Shakra. Seeing Partha on that throne, I was struck with great wonder, tiger among men. Then the king of the gods said to me: go to the sons of Pandu. So at the prayer of Indra and of the lofty-souled son of Pritha I came here quickly, wishing to see you with your younger brothers.

Son of Pandu, I will tell you what will be most dear to you; king, hear it with Krishna and the seers who are with you. Best of the Bharatas, Partha has won from Rudra that matchless weapon for which you sent him to heaven. That fearful weapon, famed as Brahmashira, which arose after the nectar, and which Rudra won by penance, Arjuna has won, with the mantras of loosing and withdrawing it and the rites of expiation and revival.

And, Yudhishthira, Arjuna of measureless prowess has won from Yama, Kubera, Varuna, and Indra the thunderbolt, the staff, and other celestial weapons. And from the son of Vishvavasu he has learned well both vocal and instrumental music, dance, and the true chanting of the Samaveda. So, having won weapons and become a master of the science of the gandharvas, your third brother Vibhatsu dwells at ease in heaven.

Lomasha went on: Yudhishthira, now hear the message of that best of gods. He commanded me: without doubt Yudhishthira will come to the world of men; best of brahmanas, tell him these words of mine: soon your brother Arjuna will accomplish for the gods that great task which even the gods cannot achieve, and will come to you. Until then, give yourself with your brothers to penance. There is nothing higher than penance, and by penance a man wins great fruit.

Indra said too: best of the Bharatas, I know well that Karna is endowed with great energy, splendor, strength, and unconquerable prowess, that in fierce war he has no rival, that he is a great archer, and that he, the son of Aditya, is like the son of Maheshvara (Kartikeya). But I know too the natural prowess of the broad-shouldered Arjuna. In war Karna is not equal to even a sixteenth part of the son of Pritha. And the fear of Karna in your heart, chastiser of foes, I will remove when Savyasachin returns from heaven. And of the pilgrimage the great seer Lomasha will tell you; whatever he says of the glory of penance and the fords, receive it with respect.

A key to reading this (a concept): Brahmashira here means the supreme weapon of the Pashupata class that Rudra (Shiva) gave Arjuna, along with the mantras to loose it, to withdraw it, and to revive. This is the very “winning of the Pashupata from Shiva in the guise of a hunter” pointed to in the opening of this chapter; here its fruit is reported from the mouth of Lomasha. Arjuna won as well the thunderbolt, the staff, and the rest from the four Lokapalas (Yama, Kubera, Varuna, Indra), and in heaven the science of the gandharvas, music and dance.

Arjuna’s message and Yudhishthira’s resolve

Lomasha went on: Yudhishthira, now hear what Dhananjaya said. Set my brother Yudhishthira, he said, to that conduct of dharma which leads to prosperity. Ascetic, you know the highest policy, all the penances, the eternal duties of prosperous kings, and the holy merit that fords bring to men. Urge the sons of Pandu to win the merit of the fords, and urge the king with his whole heart to the sight of the fords and the giving of cows. And Arjuna said too: let him see all the fords under your protection. Guard him from the rakshasas and keep watch over him in the hard places and rugged mountain peaks. As Dadhicha guarded Indra and Angiras the Sun, so, best of brahmanas, guard the sons of Kunti from the rakshasas.

Arjuna had said: on the way are many rakshasas huge as mountain crags, but under your protection they will not come near the sons of Kunti. By Indra’s words and at Arjuna’s prayer, guarding you from dangers, I will wander with you. Son of the Kurus, I have seen these fords twice before; with you I will go a third time. Manu and other pious royal sages made pilgrimages of the fords. The pilgrimage of the fords is able to drive away every fear. But those of crooked mind, unrestrained, untaught, and evil in conduct do not bathe at the fords. You, however, are ever righteous, wise in policy, and firm in your vows; you will surely be freed from the world.

Yudhishthira answered: brahmana, I am so overcome with joy that I find no words to answer you. Who is more fortunate than one whom the king of the gods himself remembers? Who is more fortunate than one who has won your company, whose brother is Dhananjaya, and whom Vasava himself remembers? Splendid one, on the matter of the pilgrimage my mind was already made up by the words of Dhaumya. Brahmana, at whatever hour you are pleased to command, I will set out on the proposed pilgrimage. This is my firm resolve.

Vaisampayana said: then Lomasha said to Yudhishthira, ready for the journey: great king, lighten your retinue, so that you may travel more easily. Yudhishthira said: let those mendicants, brahmanas, and yogis who cannot bear hunger and thirst, the toil of the road, and the harshness of the cold, turn back. Let those who live on sweets, who want cooked food and things to suck and drink and meat, and who depend on cooks, stay behind as well. And let those citizens who have come with me out of devotion, and whom I have supported until now with a fitting living, go to King Dhritarashtra. If that king does not give them a fitting living, then the king of Panchala will give it, for our pleasure and welfare.

Vaisampayana said: then those citizens, chief brahmanas, and ascetics, sorrowing, set out for Hastinapura. Out of affection for Yudhishthira, the royal son of Ambika (Dhritarashtra) welcomed them fittingly and satisfied them with a fitting living. And the son of Kunti, with a few brahmanas, heartened by Lomasha, stayed three nights at Kamyaka.

The brahmanas’ plea and the start of the pilgrimage

Vaisampayana said: then the brahmanas who dwelt in the forest, seeing the son of Kunti ready for the journey, came to him and said: king, you are setting out with your brothers and the splendid seer Lomasha on a pilgrimage of the holy fords. Son of Pandu, you should take us with you. Without you, son of the Kurus, we can never see them. Beset by dangers and hard to reach, those fords are full of beasts of prey and hard for small parties to reach. Your brothers are foremost of archers and ever brave; under their protection we too can go there. Let us too, by your grace, win the blessed fruit of the fords.

The brahmanas said: brahmana-loving king, if you have any regard for the brahmanas, grant our prayer, and it will be for your good. The fords are beset by rakshasas who ever hinder penance; you should guard us from them. Guarded by Lomasha and taking us with you, see all the fords named by Dhaumya, by the wise Narada, and by the ascetic Lomasha, and so be cleansed of all your sins.

When they had prayed to him thus with reverence, the king, surrounded by his heroic brothers with Bhima at their head, his eyes full of tears of joy, said to all those ascetics: so be it. Then, with the leave of Lomasha and of his priest Dhaumya, those self-restrained sons of Pandu, with their brothers and the flawless-limbed daughter of Drupada, resolved to set out.

At this very time the auspicious Vyasa, and Parvata and Narada, all of lofty mind, came to Kamyaka to see the son of Pandu. Seeing them, Yudhishthira worshiped them in due form. Worshiped, those blessing-giving great ones addressed the lofty-souled Yudhishthira: Yudhishthira, Bhima, and you twins (Nakula and Sahadeva), cast out all evil thoughts from your minds. Cleanse your hearts and set out for the fords. The brahmanas have said that keeping the rules of the body is an earthly vow, while the effort to free the heart of evil thoughts is a spiritual vow. King, a mind freed of evil thoughts is most holy. So, cleansing yourselves, holding only friendship toward all beings, see the fords.

Saying “so be it,” the Pandavas with Krishna had the fitting auspicious rites performed by those divine and human seers. And those heroes, worshiping the feet of Lomasha, Dvaipayana (Vyasa), Narada, and the divine seer Parvata, set out with Dhaumya and the ascetics who had lived with them in the forest, on the day after the full moon of Agrahayana, when the star Pushya was risen. Wearing bark and deerskin, their hair matted, clad in impenetrable armor and girt with swords, Janamejaya, those heroic sons of Pandu, with quivers, arrows, scimitars, and other weapons, and with attendants such as Indrasena, fourteen chariots, many cooks, and servants of every kind, set out with their faces toward the east.

The gist: Before the journey Vyasa, Narada, and Parvata come and teach the Pandavas inner purity: above the outer vow (the rules of the body) stands the spiritual vow (a mind cleansed and friendship toward all beings). Clad in bark and deerskin but armed with armor and weapons, the Pandavas set out on the day after the full moon of Agrahayana, under the star Pushya, facing east. This union of the ascetic’s dress and the warrior’s readiness marks them as forest-dwelling warriors.

Yudhishthira’s doubt: why do the wicked prosper

Yudhishthira said: best of divine seers, I do not count myself without virtue, and yet I am so torn with grief that no king has been like me. And my enemies, as I see it, are without virtues, without even policy. Why then, Lomasha, do they prosper in this world?

Lomasha said: king, son of Pritha, never grieve that the wicked often seem to prosper by the very sins they do. A man may seem to grow rich by his sins, to profit by them, and to conquer his foes. But in the end ruin tears him up by the roots. King, I have seen many daityas and demons prosper by sin, and I have seen their ruin too. Splendid one, I saw all this in the ancient age of truth.

The gods kept dharma, while the asuras cast it off. The gods went to the fords; the asuras did not. And at first the sinful asuras were seized by pride. And pride gave birth to arrogance, and arrogance to anger. And from anger rose every kind of evil bent, and from these came shamelessness. And through shamelessness good conduct vanished from them. And since they became shameless and without good bent, good conduct, and holy vows, forgiveness, prosperity, and policy soon left them.

And then, king, prosperity sought out the gods and calamity the asuras. And when the daityas and demons, robbed of sense by their arrogance, were seized by calamity, Kali too sought to seize them. Overcome by arrogance, without the rites of sacrifice, empty of sense and feeling, their hearts full of pride, they soon perished. Covered with disgrace, the daityas were soon destroyed root and branch. But the gods, righteous in conduct, went to the seas, rivers, lakes, and holy places, and by penance, sacrifice, gift, and blessing were cleansed of all their sins and won prosperity and its fruit.

Lomasha said: taking this lesson to heart, king, you too with your brothers bathe at the fords, and then you will win prosperity again. This is the eternal way. As Nriga, Shibi, Aushinara, Bhagiratha, Vasumanas, Gaya, Puru, and Pururavas won fame, purity, merit, and wealth by penance, the sight of fords, the touch of holy water, and the sight of splendid ascetics, so you too will win great prosperity. And the sons of Dhritarashtra, who are slaves of sin and ignorance, will surely, like the daityas, soon be destroyed root and branch.

A key to reading this (a concept): Lomasha’s answer opens one of the central moral principles of the Mahabharata: the prosperity of the sinful is fleeting. He traces a chain of the mind, from pride to arrogance to anger to shamelessness to ruin, that brought down the daityas. This is no flat assurance that “goodness wins,” but rests on the argument that moral corruption carries within itself the seeds of its own destruction.

The journey begins: from Naimisha to Prayaga and Gaya

Vaisampayana said: with their attendants the heroic sons of Pandu, passing from place to place, at last reached Naimisha. King, reaching the Gomati, the Pandavas bathed at the holy ford of that river, and there performed their rites and gave away cows and wealth. Offering water again and again to the gods, the ancestors, and the brahmanas, resting in due form at the fords called Kanya, Ashva, and Go, and at the mountains Kalakoti and Vishaprastha, they reached the Bahuda and bathed in that river.

Then, going to Prayaga, the sacrificial ground of the gods, they bathed at the confluence of the Ganga and the Yamuna and, dwelling there, performed penance of great merit. The Pandavas, true to their vows, bathing at that ford, were cleansed of all their sins. Then with the brahmanas they went to the ford called Vedi, holy to Brahma. Dwelling there a while, satisfying the brahmanas with forest fruit and roots and ghee, those heroes performed penance of great merit.

Then they went to the region sanctified by the royal sage Gaya. In that region are the mountain Gayashira and the lovely great river. On the holy peaks of that celestial mountain is the ford called Brahmasara, much worshiped by ascetics. On the bank of that lake the eternal god of dharma once dwelt, and there the splendid seer Agastya went to see the god. From that lake all the rivers take their source, and there the Pinaka-bearing Mahadeva is ever present.

Reaching that place, the heroic sons of Pandu kept the vow of the Chaturmasya in the way of the great sacrifice called the Rishiyajna, with all its rites. There stands the great tree Akshayavata, where any sacrifice performed gives inexhaustible merit. On that sacrificial ground of the gods the Pandavas began their fast with fixed minds, and there brahmanas rich in penance came in their hundreds, who also performed the Chaturmasya sacrifice by the rule of the seers.

Vaisampayana said: there at that ford the brahmanas, old in knowledge and penance and masters of the Vedas, who made up the assembly of the Pandavas, spoke of many holy matters. There the learned Shamatha, a keeper of vows and a celibate, told of the pious deeds of the royal sage Gaya, son of Amurtaraya.

A key to reading this (a vow): The Chaturmasya is a four-month vow and sacrifice performed in the seer-tradition around the rainy season. Halting on their journey at Brahmasara (Gaya), the Pandavas keep this vow beneath the Akshayavata, where food offered to the ancestors is held to be inexhaustible. It shows that their pilgrimage is not mere travel but an ordered discipline of penance and rite.

The great sacrifice of the royal sage Gaya

Shamatha said: Gaya, son of Amurtaraya, was foremost of royal sages. Bharata, listen, I will tell of his pious deeds. King, here Gaya performed many sacrifices, famed for the lavish giving of food and the vast gifts to the brahmanas. King, in those sacrifices there were hundreds of thousands of mountains of cooked rice, hundreds of lakes of ghee, and thousands of rivers of curds, and thousands of streams of tasty dishes. Day after day these were made ready and shared out among all who came, and over and above this the brahmanas and others were given clean and pure food.

Shamatha said: at the end of each sacrifice, when gifts were offered to the brahmanas, the chanting of the Veda rose to heaven. And so high, Bharata, was the sound of the Vedic mantras that nothing else could be heard there. Thus the holy sound filled the earth, the quarters, the sky, and heaven. These were the wonders people saw on those occasions. And satisfied with the fine dishes and drinks the splendid Gaya gave, best of the Bharatas, people went about singing these verses: at the great sacrifice of Gaya, what creature is there today that still wishes to eat? Though all have eaten, there still remain twenty-five mountains of food.

People sang: what the royal sage Gaya of great splendor achieved in his sacrifice, no man did before, and none will do in time to come. The gods have grown so full with Gaya’s ghee that they can take no other man’s offering. As no one can count the grains of sand on the earth, or the stars in the sky, or the drops that fall from the clouds, so no one can count the gifts of Gaya’s sacrifice. Son of the Kurus, on the bank of this Brahmasara King Gaya performed many such sacrifices.

The gist: The glory of the royal sage Gaya’s sacrifice is caught in figures of vast excess, mountains of food, lakes of ghee, rivers of curds, and gods so full they can take no more. This sub-tale sets the background for the naming of the Gaya ford and its glory in the rite of the ancestors, where the Pandavas are now halted.

Agastya, Ilvala and Vatapi, and the beginning of Lopamudra’s story

Vaisampayana said: after this the sons of Kunti, ever foremost in gifts to the brahmanas, went to the hermitage of Agastya and dwelt at Durjaya. There, foremost of speakers, Yudhishthira asked Lomasha why Agastya had slain Vatapi there, how great was the prowess of that man-slaying demon, and why the splendid Agastya’s anger blazed against that asura.

Lomasha said: son of the Kurus, in old time in the city of Manimati there was a demon named Ilvala, whose younger brother was Vatapi. One day that son of Diti said to an ascetic brahmana: reverend one, give me a son equal to Indra. But the brahmana would not give the asura a son equal to Indra. At this the asura blazed with anger against the brahmana, and from that day, king, Ilvala became a slayer of brahmanas.

Endowed with the power of maya, the angry asura would turn his brother into a ram, and Vatapi, able to take any form at will, would at once become a ram. The flesh of that ram was cooked well and served as food to the brahmanas, and when they had eaten, they were killed. For whomever Ilvala called by his voice would return, even from the world of Yama, in a living body and appear before Ilvala. So, turning Vatapi into a ram, cooking his flesh, and feeding it to the brahmanas, Ilvala would then call Vatapi. And the mighty Vatapi, enemy of the brahmanas and rich in maya, hearing Ilvala’s loud call, would tear open the belly of the brahmana and come out laughing. Thus the evil-hearted demon Ilvala, feeding the brahmanas, took their lives again and again.

Meanwhile the splendid Agastya saw his departed ancestors hanging head-down in a pit. He asked those hanging ancestors: what has befallen you? Then those knowers of Brahman answered that it was for want of offspring. And they said: we are your ancestors. For want of offspring we hang in this pit. Agastya, if you would beget a good son for us, we would be saved from this hell, and you too would win the blessed state of those who have children.

Agastya of great splendor, keeper of truth and policy, answered: ancestors, I will fulfill your wish; let this care of yours be gone. Then the splendid seer began to think of carrying on his line. But he saw no wife fit for him, on whom he might beget himself as a son. So the seer took the loveliest limbs of various creatures and from them fashioned an excellent woman. And the ascetic sage gave that maiden, made for himself, to the king of Vidarbha, who was performing penance for a child.

That blessed, fair-faced maiden was then born in the royal line of Vidarbha, and like a splendid streak of lightning her limbs grew day by day. As soon as the king of Vidarbha saw her born, he joyfully told the brahmanas. And the brahmanas blessed the maiden and named her Lopamudra. And the perfect beauty grew swiftly, like a lotus in water or the bright flame of a fire.

A sub-tale: Ilvala’s device of maya is cruel in a pointed way: he turns his brother Vatapi into a ram, feeds him to the brahmanas, then calls him back to life, so that Vatapi tears out of the guest’s belly. This is not demonic violence alone but a twisted mockery of the law of hospitality and the sacredness of food. This same background makes Agastya’s later digesting of Vatapi morally just.

Lopamudra’s marriage and a life shared in austerity

Lomasha said: when Agastya judged the maiden fit for the life of a householder, he went to the king of Vidarbha and said: king, I pray you give me your daughter Lopamudra. At these words of the sage the king of Vidarbha swooned. Unwilling to give his daughter to the sage, yet unable to refuse, he went to his queen and said: this seer is of great splendor. If angered, he will burn me up with the fire of his curse. Fair one, tell me your wish. At the king’s words the queen said nothing.

And seeing the king and queen worn with grief, Lopamudra came to them at a fitting moment and said: king, you should not grieve for my sake. Give me to Agastya, and, father, by giving me, save yourself. At these words of his daughter, king, the king gave Lopamudra in due form to the splendid Agastya.

Having won her as his wife, Agastya said to Lopamudra: cast off these costly garments and ornaments. At her husband’s words, that wide-eyed maiden with thighs slender as the plantain stem cast off her fine and precious sheer garments and put on bark, rags, and deerskin, and became her husband’s equal in vow and rite. Then, going to Gangadvara, that best of seers began a most severe penance with his devoted wife at his side. And Lopamudra too served her husband with joy and deep reverence, and the splendid Agastya showed great love toward his wife.

King, after a long time, one day the splendid seer saw Lopamudra, bright with the luster of penance, coming after her bath at the season of her courses. Pleased with her service, her purity, her self-restraint, and with her beauty and grace, he called her to him for the sake of offspring. But the maiden, with folded hands, in modesty and love, addressed the seer: without doubt a husband weds a wife for offspring. But, seer, you should show me the same love that I bear for you. Brahmana, you should come to me on such a couch as I had in my father’s house. I wish you to be adorned with garlands and ornaments, and I would come to you adorned with those celestial ornaments dear to me. Otherwise I cannot come to you in these rags dyed red. Brahmana, on such an occasion it is no sin to wear ornaments.

Hearing his wife’s words, Agastya answered: blessed one, slender-waisted Lopamudra, I have not the wealth your father has. She answered: you are rich in penance; by the power of your penance you can in a moment bring here everything in the world of men. Agastya said: that is true, as you say. But it would waste the splendor of my penance. Ask of me something that will not weaken the splendor of my penance. Then Lopamudra said: ascetic, my season will not last long, and yet I do not wish to come to you in any other way, nor to weaken your penance in any way. But you should fulfill my wish without loss to your dharma. Agastya said: blessed one, if this is the resolve of your heart, then I will go in search of wealth. Meanwhile stay here at ease.

A key to reading this (moral balance): In the Lopamudra episode the dialogue runs on good sense. The wife accepts the dharma of offspring, but holds to her own dignity and wish as well: she asks for the royal couch and ornaments. Agastya is watchful for the splendor of his penance. Neither forces the other; the solution is found by setting out in search of wealth. It is a dialogue of restraint and mutual respect, with no invented intimacy added from outside the source.

Agastya’s search for wealth and the digesting of Vatapi at Ilvala’s house

Lomasha said: son of the Kurus, Agastya then went to beg wealth of King Shrutarvan, held to be richer than other kings. Coming out with his ministers, that king welcomed the holy seer with honor, offered him the guest-gift, and with folded hands asked the cause of his coming. Agastya said: lord of the earth, know that I have come to you wishing for wealth. Give me a share as your means allow, without harm to others. Showing that his spending and his income were equal, the king said: learned one, take from my wealth whatever you wish. But the seer, who looked evenly on both sides, saw that the king’s income and spending were equal and thought that if he took anything here, his act would harm living beings.

So, taking Shrutarvan with him, the seer went to Vadhryashva. He too welcomed him in due form, offered the guest-gift and water for his feet, and asked the cause of his coming. Agastya made the same request. That king too showed the balance of his income and spending, and the seer, thinking the same, took nothing. Then Agastya and Shrutarvan, with Vadhryashva, went to Trasadasyu, son of Purukutsa, who had great wealth. That best of the line of Ikshvaku welcomed them and gave the same answer, and seeing the balance of his income and spending too, the seer took nothing.

Then, king, all those kings looked at one another and said to the seers: brahmana, there is a demon named Ilvala who has the most abundant wealth of any person on earth. Let us all go to him today and beg wealth of him. This request for wealth seemed fitting to them, and together they went to Ilvala.

Lomasha said: when Ilvala learned that those kings had come with the great seer to his border, he came out with his ministers and worshiped them in due form. And that chief of the asuras entertained them with the well-cooked flesh of his brother Vatapi, turned into a ram. Then all those royal sages, seeing the mighty asura Vatapi cooked thus in the form of a ram, grew downcast and dismayed, as if beside themselves. But the best of seers, Agastya, said to those royal sages: do not grieve; I will eat this great asura.

Then the great seer sat on an excellent seat, and the chief of the asuras, Ilvala, smiling, began to serve. And Agastya ate all the flesh of Vatapi in his ram form. When the meal was done, Ilvala began to call his brother. But then only a mass of wind came out of the splendid seer’s belly, with a sound, my son, as loud as the crash of clouds. Ilvala said again and again: come out, Vatapi. Then the best of sages, Agastya, said with a laugh: how can he come out? I have already digested that great asura.

Seeing his brother digested, Ilvala grew downcast and dismayed, and with folded hands, together with his ministers, said to the seer: for what purpose have you come here, and what can I do for you? Agastya answered with a smile: asura, we know you to be of great power and abundant wealth. These kings are not very rich, and my need for wealth is great. Give what you can without harm to others.

Ilvala bowed to the seer and said: if you can tell me what I have in mind to give, I will give you wealth. Hearing this, Agastya said: great asura, you have thought to give each of these kings ten thousand cows and as many gold coins, and to me twice as much, with a golden chariot and two horses swift as thought. And if you ask now, you will soon learn that the chariot is of gold. Then, son of Kunti, Ilvala inquired and learned that the chariot he had thought to give was indeed of gold. Then, downcast at heart, the demon gave the abundant wealth and that chariot, to which two horses named Virava and Surava were yoked.

And those horses, Bharata, carried the kings, Agastya, and all the wealth to Agastya’s hermitage in the blink of an eye. Then those royal sages, with Agastya’s leave, returned to their own cities. And Agastya did with that wealth all that his wife Lopamudra had wished.

The gist: Agastya’s even-eyed sight keeps him from taking wealth from three kings, since their income and spending were equal and a gift would harm their people. In the end he goes to that same Ilvala who slays brahmanas, swallows and digests his Vatapi-trap, and then, by his own inner sight, names even Ilvala’s secret intent and so wins wealth and a chariot. Justice, even-eyed sight, and the power of penance work here together.

The birth of Dridhasyu and the glory of Agastya’s hermitage

Lopamudra said: splendid one, you have now fulfilled all my wishes. Now beget on me a son of great splendor. Agastya answered: blessed and beautiful one, I am greatly pleased with your conduct. Hear the proposal I make about offspring. Would you have a thousand sons, or a hundred each equal to ten, or ten each equal to a hundred, or a single son able to defeat a thousand? Lopamudra answered: give me one son equal to a thousand, ascetic. One good and learned son is better than many bad ones.

Lomasha said: saying “so be it,” that holy sage lay with his devoted wife of equal conduct. When she had conceived, he went to the forest. After the sage had gone, the child grew in the womb for seven years, and when the seventh year had passed, from the womb, Bharata, came forth the deeply learned Dridhasyu, bright with his own splendor. That seer’s son of great splendor came out of the womb as though reciting the Vedas with their branches and the Upanishads. Though a child, he was endowed with great splendor, and in the hermitage he carried loads of sacrificial wood, and so was called Idhmavaha (bearer of the sacrificial wood). Seeing so gifted a son, the sage was greatly pleased.

Lomasha went on: thus, Bharata, Agastya begot an excellent son, and by him his ancestors won the worlds they wished. And from that time this place has been famed on earth as the hermitage of Agastya. King, this is the hermitage, adorned with many beauties, of that Agastya who slew Vatapi of the line of Prahlada. The holy Bhagirathi, worshiped by gods and gandharvas, flows here gently, stirred by the wind in the sky like a banner, and in places, dropping down over rugged peaks, looks like a frightened serpent lying along the mountain slopes. Springing from the matted locks of Mahadeva, it floods the southern land and, like a mother, does it good, and at last joins the sea as though it were its dear bride.

Lomasha said: son of Pandu, bathe in this holy river at will. And, Yudhishthira, see there the ford of Bhrigu, famed in the three worlds, worshiped by great seers. Bathing here, Rama of the line of Bhrigu won back that strength which the son of Dasharatha had taken from him. Son of Pandu, bathe here with your brothers and Krishna, and you will surely win back that splendor which Duryodhana has taken from you, as Rama won back the splendor taken by the son of Dasharatha.

Vaisampayana said: at these words of Lomasha, Yudhishthira bathed there with his brothers and Krishna and offered water to the gods and the ancestors. And after the bath Yudhishthira’s body shone with greater splendor, and he became unconquerable to all his foes. Then the son of Pandu asked Lomasha: splendid one, why was Rama’s splendor and strength taken from him, and how did he win it again? Tell me all.

Two Ramas: Parashurama of the line of Bhrigu and Rama the son of Dasharatha

Lomasha said: king, hear the story of Rama the son of Dasharatha and the wise Rama of the line of Bhrigu. King, for the destruction of Ravana, Vishnu with his own body was born as the splendid son of Dasharatha. We saw that son of Dasharatha in Ayodhya after his birth. Then Rama of the line of Bhrigu, son of Richika by Renuka, hearing of the blameless son of Dasharatha, was moved by curiosity and, taking that celestial bow that had destroyed the kshatriyas, came to Ayodhya to test the prowess of the son of Dasharatha.

And Dasharatha, hearing that Rama of the line of Bhrigu had come to his border, sent his son Rama to welcome that hero with honor. Seeing the son of Dasharatha standing before him with weapons ready, Rama of the line of Bhrigu said with a smile: king, splendid one, if you have the strength, string this bow with all your might, this bow that became in my hands the means of the destruction of the line of kshatriyas.

At this the son of Dasharatha answered: splendid one, you should not insult me thus. Among the orders of the twice-born I am not without the virtues of the kshatriya’s dharma, and the descendants of Ikshvaku above all do not boast of the prowess of their arms. Then Rama of the line of Bhrigu answered: king, leave off all clever talk; take this bow. At this the son of Dasharatha, in anger, took the celestial bow that had been death to the best of kshatriyas from the hands of Rama of the line of Bhrigu. And, Bharata, that great hero, without the least effort, strung that bow with a smile, and at its twang, deep as the crash of clouds, all beings were struck with fear.

Then the son of Dasharatha said to Rama of the line of Bhrigu: I have strung the bow, brahmana; what more shall I do? Then Rama, son of Jamadagni, gave the splendid son of Dasharatha a celestial arrow and said: set it on the string and draw it to your ear, hero. Hearing this, the son of Dasharatha blazed with anger and said: I have heard you, and I forgive you too. Rama of the line of Bhrigu, you are full of pride. By the Grandsire’s grace you have won a splendor greater than the kshatriyas’, and for this you insult me. Now see me in my true form; I give you sight.

Then Rama of the line of Bhrigu saw in the body of the son of Dasharatha the Adityas with the Vasus, the Sadhyas with the Rudras and Maruts, the ancestors, Agni, the stars and planets, the gandharvas, rakshasas, and yakshas, the rivers and fords, those eternal Brahman-souled seers called the Valakhilyas, the divine seers, the seas and mountains, the Vedas with the Upanishads and vashatkaras, the sacrifices, the Samaveda in living form, the science of weapons, and the clouds with their lightning and rain.

And then the splendid Vishnu loosed that arrow. At this the earth was filled with roars and blazing meteors, burning meteors flashed in the sky, dust and rain fell to the earth, whirlwinds and terrible sounds shook everything, and the earth itself trembled. And the arrow loosed from Rama’s hand, having stunned the other Rama with its splendor, came back blazing into Rama’s hand. And the Rama of the line of Bhrigu, who had thus lost his senses, regaining consciousness and life, bowed to Rama, that manifestation of Vishnu’s power, and by Vishnu’s leave went to the mountain Mahendra.

From then on that great ascetic dwelt there in fear and shame. After a year, seeing Rama robbed of splendor, his pride quenched, and sunk in grief, the ancestors said: my son, your conduct toward Vishnu was not right. He is ever worthy of worship and honor in the three worlds. My son, go to the holy river Vadhusara. Bathing at all its fords, you will win back your splendor. In that river is the ford called Diptoda, where your grandsire Bhrigu performed penance of great merit in the age of the gods. At these words, son of Kunti, Rama did as his ancestors bade, and at this ford won back his lost splendor. My son, this is what befell the blameless Rama when he met Vishnu in the form of the son of Dasharatha.

A key to reading this (two Ramas): This story holds two different Ramas: Parashurama of the line of Bhrigu (of the house of Jamadagni, Richika, and Renuka, slayer of the kshatriyas, bearer of the axe and the bow) and Rama the son of Dasharatha (the avatar of Vishnu, of Ayodhya). Parashurama’s pride breaks before the son of Dasharatha’s vision of the cosmos, and he must win back his splendor by bathing at the ford of Vadhusara. Lomasha tells this so that Yudhishthira too, bathing at this ford of Bhrigu, may win back the splendor Duryodhana has taken.

The Kalakeyas, Vritra, and the forging of the thunderbolt from Dadhichi’s bones

Yudhishthira said: best of brahmanas, I wish to hear again in full the deeds of the wise and splendid Agastya. Lomasha said: king, now hear the excellent, wondrous, and uncommon story of Agastya, and of the prowess of that seer of measureless splendor. In the Krita age there were certain terrible races of demons, unconquerable in war, famed as the Kalakeyas and endowed with terrible prowess. Ranged under Vritra and bearing many weapons, they chased the gods led by Indra in every direction.

Then all the gods, resolved on the death of Vritra, went to Brahma with Indra at their head. And seeing them standing before him with folded hands, the Supreme One said: gods, I know all that you wish. Now I will tell you the means by which you may slay Vritra. There is a lofty-souled and great seer named Dadhicha. Go together to him and beg a boon of him. With a glad heart that good-souled seer will grant you the boon. Wishing for victory, go all together to him and say: for the good of the three worlds, give us your bones. He will give up his body and give you his bones. From those bones make a fierce and mighty weapon, to be called the thunderbolt, of six sides, of terrible roar, and able to destroy even the mightiest of foes. With that weapon Indra of the hundred sacrifices will slay Vritra. Do all this quickly.

At these words of Brahma’s, the gods, with his leave, went with Narayana at their head to the hermitage of Dadhicha. That hermitage stood on the far bank of the Sarasvati, covered with many trees and creepers, humming with the drone of bees as though they chanted the Samaveda, echoing with the sweet notes of the male cuckoo and the chakora. There buffaloes, boars, deer, and yaks roamed at their ease, free of the fear of tigers. And elephants with rutting-fluid streaming from their temples plunged into the water and sported with their mates, filling the whole region with their trumpeting. And the place echoed too with the roars of lions and tigers, and here and there those fierce lords of the forest could be seen sprawled in caves and hollows, adorning them with their presence.

The gods entered that heaven-like hermitage and saw Dadhicha, bright as the sun and splendid as the Grandsire. The gods bowed at the seer’s feet and, as Brahma had bidden, begged the boon. Then Dadhicha, well pleased, said to those best of gods: gods, I will do what is for your good; I will give up even this body of mine. And that self-restrained best of men, saying this, at once gave up his life.

Then the gods took the bones of the dead seer as they had been told, and glad at heart went to Tvashtri (the divine craftsman) and told him the means of victory. Hearing those words, Tvashtri was filled with joy, and with great care and effort forged from those bones the terrible weapon called the thunderbolt. Having made it, he said with joy to Indra: splendid one, with this best of weapons burn up that terrible enemy of the gods. And having slain the foe, king of the gods, rule with your followers over the whole realm of heaven at your ease. At these words Purandara took the thunderbolt from his hand with joy and fitting honor.

A sub-tale: Dadhichi’s self-sacrifice is among the highest ideals of giving in the Mahabharata: a seer, for the welfare of the three worlds, gives away his very body without a moment’s hesitation, so that from his bones may be made the thunderbolt that will slay Vritra. Here the principle of “the gift” reaches its summit: when any other offering would harm living beings, the seer offers himself.

The slaying of Vritra and the Kalakeyas’ flight into the sea

Lomasha said: then Indra, armed with the thunderbolt and supported by the mighty gods, attacked Vritra, who at that time held the whole earth and heaven. He was guarded on every side by the huge Kalakeyas, with peaks reaching to the sky, who looked with their raised weapons like great mountains. The battle between the gods and the demons went on a while, and, best of the Bharatas, it was most terrible, and shook the three worlds. The clash of raised and warded swords and scimitars rang loud in those fierce encounters. Heads cut from trunks rolled down from the sky to the earth like palm fruit dropping from their stalks to the ground.

And the Kalakeyas, armed with iron-hilted maces and clad in golden armor, rushed at the gods like moving mountains on fire. Unable to bear the shock of that swift and proud army, the gods broke and fled in fear. Seeing the gods flee in terror and Vritra rise in courage, the thousand-eyed Purandara sank into deep dejection. And the best of gods, Purandara, troubled by the fear of the Kalakeyas, without wasting a moment, took refuge with the splendid Narayana.

And the eternal Vishnu, seeing Indra so cast down, poured a portion of his own splendor into him and increased his strength. And when the gods saw that Shakra was thus guarded by Vishnu, each poured his own splendor into him, and the pure brahmarshis too poured their splendor into the king of the gods. And Vishnu, favored thus by all the gods and the blessed seers, Shakra grew stronger than before.

And when Vritra learned that the king of the gods was filled with the strength of others, he uttered terrible roars. And at his roars the earth, the quarters, the sky, heaven, and the mountains all trembled. And hearing that terrible and dread roar, the king of the gods was overcome with fear, and, wishing to slay the asura quickly, king, he hurled the great thunderbolt.

And struck by Indra’s thunderbolt, that great asura, adorned with gold and garlands, fell headlong, as of old Mount Mandara, hurled by the hand of Vishnu. And though the chief of the daityas was slain, Shakra, thinking that his thunderbolt had not left his hand and that Vritra was still alive, fled in panic from the field and sought refuge in a lake.

But the gods and the great seers were filled with joy, and all, in gladness, began to praise Indra. And gathering together, the gods began to slay the demons, who were disheartened at the death of their leader. And seeing the gathered host of the gods, the terrified and troubled demons fled into the depths of the sea. And entering that fathomless deep, full of fish and crocodiles, the demons gathered and began, in their pride, to plot the destruction of the three worlds.

Those among them skilled in argument each proposed a plan according to his wisdom. As time passed, the plotting sons of Diti reached this terrible resolve: that first of all they should destroy all men endowed with knowledge and the merit of penance. They said: all the worlds rest on penance, so lose no time in destroying penance. Quickly destroy on earth all those endowed with the merit of penance, who know the ways of duty and policy, and who have the knowledge of Brahman, for when these are destroyed, the universe itself will be destroyed. And having reached this resolve to destroy the universe, all the demons were greatly pleased. And from then on they made the sea, the abode of Varuna, whose waves were high as mountains, their fortress, from which they made their attacks.

Lomasha said: then the Kalakeyas, taking refuge in that mass of water, the home of Varuna, began their works of destroying the universe. And in the dark of night those angry demons would devour the sages they found in the forests and the holy places. Those wicked ones devoured a hundred and eighty brahmanas and nine other ascetics in the hermitage of Vasishtha. And going to the hermitage of Chyavana, thronged with many celibate students, they devoured a hundred brahmanas who lived only on fruit and roots. And all this they did in the dark of night, while by day they entered the depths of the sea.

A key to reading this (numbers, a modern equivalent): The story is exact in its numbers: the thunderbolt of “six sides,” “a hundred and eighty” brahmanas and “nine” other ascetics devoured at Vasishtha’s hermitage, “a hundred” brahmanas at Chyavana’s. These figures underline the ordered, countable violence of the Kalakeyas.

The gist: The thunderbolt in Indra’s hand brings Vritra down, yet Indra flees, thinking Vritra still alive, a hero’s own moment of fear, which the story does not hide. Leaderless, the Kalakeyas hide in the sea and plot to strike at the very root of penance and knowledge, devouring brahmanas and ascetics by night. Here the ground is laid for Agastya’s next feat, the drinking of the sea, which the Pandavas will hear next from Lomasha.

Source: The Mahabharata (Krishna-Dwaipayana Vyasa), Vana Parva; in the tradition of Gita Press, Gorakhpur.