Ambopakhyana: The story of Amba

OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word 'Jaya' be uttered.

Amba retreats to forest after rejected by Salwa and Bhishma

Bhishma’s father Shantanu was celebrated over all the world. That king of virtuous soul paid his debt to nature in time. Observing his pledge, Bhishma then installed his brother, Chitrangada, on the throne of the extensive kingdom of the Kurus. After Chitrangada's demise, obedient to the counsels of Satyavati, he installed, according to the ordinance, Vichitravirya as king. Although young in age, yet being installed duly by Bhishma, the virtuous Vichitravirya looked up to him in everything. Desirous of marrying him, Bhishma set his heart upon procuring daughters from a suitable family. At that time he heard that three maidens, all unrivalled for beauty, daughters of the ruler of Kashi, by name Amba, Ambika, and Ambalika would select husbands for themselves, and that all the kings of the earth had been invited. Amongst those maidens Amba was the eldest, Ambika the second, while the princess Ambalika was the youngest. Himself repairing on a single car to the city of the ruler of Kashi, Bhishma beheld the three maidens adorned with ornaments and also all the kings of the earth invited there on the occasion. Then, challenging to battle all those kings who were ready for the encounter, Bhishma took up those maidens on his car and repeatedly said unto all the kings assembled there these words,

“Bhishma, the son of Shantanu, is carrying away by force these maidens. You kings, strive you all to the best of your power for rescuing them! By force do I take them away, you bulls among men, making you spectators of my act!”

At these words of Bhishma those rulers of the earth sprang up with weapons unsheathed. They angrily urged the drivers of their cars, saying, “Make ready the cars, Make ready the cars.” Those monarchs sprang up to the rescue, with weapons unsheathed; car-warriors on their cars resembling masses of clouds, those fighting from elephants, on their elephants, and others on their stout and plump steeds. Then all those kings surrounded Bhishma on all sides with a multitudinous number of cars. With a shower of arrows, he stopped their onrush on all sides and vanquished them like the chief of celestials vanquishing hordes of Danavas. Laughingly, with easiness he cut down the variegated standards, decked with gold, of the advancing kings, with blazing shafts! In that combat he overthrew their steeds and elephants and car-drivers, each with a single arrow. Beholding that lightness (of hand) of Bhishma, they desisted (from the fight) and broke. Having vanquished all those rulers of the earth, he came back to Hastinapura. He then made over those maidens, intending them for his brothers to Satyavati and represented unto her everything he had done.

Then, approaching his mother, that daughter of the Dasha clan, and saluting that parent of heroes, Bhishma said these words,

“Having vanquished all the kings, these daughters of the ruler of Kashi, having beauty alone for their dowry, have been abducted by me for the sake of Vichitravirya!”

Then, Satyavati with eyes bathed in tears, smelt his head, and joyously said,

“By good luck it is, O child, that you have triumphed!”

When next, with Satyavati's acquiescence, the nuptials approached, the eldest daughter of the ruler of Kashi said these words in great bashfulness,

“O Bhishma, you are conversant with morality, and are well-versed in all our scriptures! Hearing my words, it befits you to do towards me that which is consistent with morality. The ruler of the Salwas was before this mentally chosen by me as my lord. By him also, without my father's knowledge, I was privately solicited. How would you, O Bhishma, born especially as you are in Kuru's race, transgress the laws of morality and cause one that longs for another to live in your abode? Knowing this, O bull of Bharata's race, and deliberating in your mind, it befits you, O mighty-armed one, to accomplish what is proper. O monarch, it is clear that the ruler of the Salwas waits (for me). It befits you, therefore, O best of the Kurus' to permit me to depart. O mighty-armed one, be merciful to me, O foremost of righteous persons! You, O hero, are devoted to truth, it is well-known all over the earth!”

Bhishma then placed the matter before (his mother) Kali, otherwise called Gandhavati, as also all our counsellors, and also before our special and ordinary priests and then permitted, the eldest of those maidens, Amba, to depart. Permitted by him, that maiden then went to the city of the ruler of the Salwas. She had for her escort a number of old Brahmanas and was also accompanied by her own nurse. Having travelled the whole distance (between Hastinapura and Salwa's city), she approached king Salwa and said these words,

“I come, O you of mighty arms, expectant of you, O high-souled one!”

Unto her, however, the lord of the Salwas said with a laughter,

“O you of the fairest complexion, I no longer desire to make a wife of you who was to be wedded to another. Therefore, O blessed one, go back there unto Bhishma's presence. I no longer desire you that was forcibly ravished by Bhishma. Indeed, when Bhishma, having vanquished the kings, took you away, you did go with him cheerfully. When having humiliated and vanquished all the kings of the earth, Bhishma took you away, I no longer desire you, O you of the fairest complexion, for a wife, you that was to have been wedded to another! How can a king like myself, who is acquainted with all branches of knowledge and who lays down laws for the guidance of others, admit (into his abode) a woman who was to have been wedded to another? O blessed lady, go whithersoever you wish, without spending your time in vain!”

Hearing these words of his, Amba then, afflicted with the arrows of the god of love, addressed Salwa, saying,

“Say not so, O lord of the earth, for it is not so! O grinder of foes, cheerful I was not when taken away by Bhishma! He took me away by force, having routed all the kings, and I was weeping all the while. An innocent girl that I am and attached to you, accept me, O lord of the Salwas! The abandonment (by one) of those that are attached (to him) is never applauded in the scriptures. Having solicited Ganga's son who never retreats from battle, and having at last obtained his permission, I come to you! Indeed, the mighty-armed Bhishma, O king, desires me not! It has been heard by me that his action (in this matter) has been for the sake of his brother. My two sisters Ambika and Ambalika, who were abducted with me at the same time, have, O king, been bestowed by Ganga's son on his younger brother Vichitravirya! O lord of the Salwas, I swear, O tiger among men, by touching my own head that I have never thought of any other husband than you! I do not, O great king, come to you as one who was to have been wedded to another! I tell you the truth, O Salwa, truly swearing by my soul! Take me, O you of large eyes, me, a maiden come to you of her own accord, one unbetrothed to another, one desirous of your grace!”

Although she spoke in this strain, Salwa, however, rejected that daughter of the ruler of Kashi, like a snake casting off his slough. Indeed, although that king was earnestly solicited with diverse expressions such as these, the lord of the Salwas still did not manifest any inclination for accepting the girl. Then the eldest daughter of the ruler of Kashi, filled with anger, and her eyes bathed in tears, said these words with a voice choked with tears and grief,

“Cast off, O king, by you, whithersoever I may go, the righteous will be my protectors, for truth is indestructible!”

Thus, that the lord of the Salwas rejected that maiden who addressed him in language such as this and who was sobbing in grief so tenderly. “Go, go!” were the words that Salwa said unto her repeatedly. “I am in terror of Bhishma, O you of fair hips, you are Bhishma's capture!”

Thus addressed by Salwa destitute of foresight, that maiden issued out of his city sorrowfully and wailing like a she-osprey. Issuing out of the city, Amba reflected sorrowfully in this strain.

“There is not in the whole world a young woman in such a miserable plight as I! Alas, destitute of friends, I am rejected by Salwa also! I cannot go back to the city named after an elephant, for I was permitted by Bhishma to leave that city, expectant of Salwa! Whom then shall I blame? Myself? Or, the invincible Bhishma? Or, that foolish father of mine who made arrangements for my self-choice? Perhaps, it is my own fault! Why did I not leap down before from Bhishma's car, when that fierce battle took place, for coming to Salwa? That I am so afflicted now, as if deprived of my senses, is the fruit of that omission of mine! Cursed be Bhishma! Cursed be my own wretched father of foolish understanding, who had arranged prowess to be my dower, sending me out as if I were a woman (disposed) for a consideration! Cursed be myself! Cursed be king Salwa himself and cursed be my creator too! Cursed be they through whose fault such great misery has been mine! Human beings always suffer what is destined for them. The cause, however, of my present affliction is Bhishma, the son of Shantanu; I, therefore, see that at present my vengeance should fall upon him, either through ascetic austerities or by battle, for he is the cause of my woe! But what king is there that would venture to vanquish Bhishma in battle?”

Having settled this, she issued out of the city for repairing to an Ashram of the high-souled ascetics of virtuous deeds.

Parashurama agrees to help Amba

The night she stayed there, surrounded by those ascetics. That lady of sweet smiles told those ascetics, all that had happened to herself with the minutest details about her abduction, and her rejection by Salwa. There lived in that Ashram an eminent Brahmana of rigid vows, and his name was Shaikhavatya. Endued with ascetic merit of a high order, he was a preceptor of the scriptures and the Aranyakas. The sage Shaikhavatya, of great ascetic merit, addressed that afflicted maiden, that chaste girl sighing heavily in grief, and said,

“If it has been so, O blessed lady, what can high-souled ascetics residing in their (woody) retreats and engaged in penances do?”

That maiden, however, answered him, saying,

“Let mercy be shown to me; I desire a life in the woods, having renounced the world. I will practise the severest of ascetic austerities. All that I now suffer is certainly the fruit of those sins that I had committed from ignorance in my former life. I do not venture to go back to my relatives, you ascetics, rejected and cheerless that I am knowing that I have been humiliated by Salwa! You that have washed away your sins, godlike as you are, I desire that you should instruct me in ascetic penance! Oh, let mercy be shown to me!”

Thus addressed, that sage then comforted the maiden by examples and reasons borrowed from the scriptures. Having consoled her thus, he promised, with the other Brahmanas, to do what she desired. Those virtuous ascetics then set themselves about their usual avocations, thinking all the while as to what they should do for that maiden. Some amongst them said,

“Let her be taken to her father's abode.”

Some amongst them set their hearts upon reproaching ourselves. Some thought that repairing to the ruler of the Salwas, he should be solicited to accept the maiden. Some said,

“No, that should not be done, for she has been rejected by him.”

After some time had passed thus, those ascetics of rigid vows once more said unto her,

“What, O blessed lady, can ascetics with senses under control do? Do not devote yourself to a life in the woods, renouncing the world! O blessed lady, listen to these words that are beneficial to you! Depart hence, blessed be you, to your father's mansion! The king, your father, will do what should next be done. O auspicious one, surrounded by every comfort, you may live there in happiness. You are a woman! At present, therefore, O blessed one, you have no other protector save your father. O you of the fairest complexion, as regards a woman, she has her father for her protector or her husband. Her husband is her protector when she is in comfortable circumstances, but when plunged in misery, she has her father for her protector. A life in the woods is exceedingly painful, especially to one that is delicate. You are a princess by birth; over this, you are, again, very delicate, O beautiful dame! O blessed lady, there are numerous discomforts and difficulties attaching to a life in a (woody) retreat, none of which, O you of the fairest complexion, shall you have to bear in your father's abode!”

Other ascetics, beholding that helpless girl said to her,

“Seeing you alone in deep and solitary woods, kings may court you! Therefore, set not your heart upon such a course!”

Hearing these words, Amba said,

“I am incapable of going back to my father's abode in the city of Kashi, for without doubt I shall then be disregarded by all my relatives. You ascetics, I lived there, in my father's abode, during my childhood. I cannot, however, now go to there where my father is. Protected by the ascetics, I desire to practise ascetic austerities, so that in even future life of mine such sore afflictions may not be mine! You best of ascetics, I desire, therefore, to practise ascetic austerities!”

When those Brahmanas were thinking thus about her, there came into that forest that best of ascetics, the royal sage Hotravahana. Then those ascetics reverenced the king with worship, enquiries of welcome and courtesy, a seat, and water. After he was seated and had rested for a while, those denizens of the forest once more began to address that maiden in the hearing of that royal sage. Hearing the story of Amba and the king of Kashi, that royal sage of great energy became very anxious at heart. Hearing her speak in that strain, and beholding her (distressed), that royal sage of rigid austerities, viz., the high-souled Hotravahana, was filled with pity. Then, that maternal grandsire of her rose up with trembling frame and causing that maiden to sit on his lap, began to comfort her. He then acquired of her in details about that distress of hers from its beginning. She, thereupon, represented to him minutely all that had happened. Hearing all she said, the royal sage was filled with pity and grief. That great sage settled in mind what she would do. Trembling from agitation he addressed the afflicted maiden sunk in woe, saying,

“Do not go back to your father's abode, O blessed lady! I am the father of your mother. I will dispel your grief. Rely on me, O daughter! Great, indeed, must your affliction he when you are so emaciated! At my advice, go unto the ascetic Rama, the son of Jamadagni. Rama will dispel this great affliction and grief of yours. He will slay Bhishma in battle if the latter obeyes not his behest. Go, therefore, unto that foremost one of Bhrigu's race who resemble the Yuga-fire itself in energy! That great ascetic will place you once more on the right track!”

Hearing this, that maiden, shedding tears all the while, saluted her maternal grandsire, Hotravahana, with a bend of her head and addressed him, saying,

“Go I will at your command! But shall I succeed in obtaining a sight of that reverend sire celebrated over the world? How will he dispel this poignant grief of mine? And how shall I go to that descendant of Bhrigu? I desire to know all this.”

Hotravahana said,

“O blessed maiden, you will behold Jamadagni's son, Rama, who is devoted to truth and endued with great might and engaged in austere penances in the great forest. Rama always dwelleth in that foremost of the mountains called Mahendra. Many Rishis, learned in the Vedas, and many Gandharvas and Apsaras also dwell there. Go, blessed be you, and tell him these words of mine, having saluted with your bent head that sage of rigid vows and great ascetic merit. Tell him also, O blessed girl, all that you seek. If you name me, Rama will do everything for you, for Rama, the heroic son of Jamadagni, that foremost of all bearers of arms, is a friend of mine highly pleased with me, and always wishes me well!”

While king Hotravahana, was saying all this unto that maiden, there appeared Akritavrana, a dear companion of Rama. On his advent those Munis by hundreds, and the Srinjaya king Hotravahana, old in years, all stood up. Those denizens of the forest, uniting with one another, did him all the rites of hospitality. They all took their seats surrounding him. Filled with gratification and joy, they then started various delightful, laudable, and charming subjects of discourse. After their discourse was over, that royal sage, the high-souled Hotravahana enquired of Akritavrana about Rama that foremost of great sages, saying,

“O you of mighty arms, where, O Akritavrana, may that foremost of persons acquainted with the Vedas, viz., Jamadagni's son of great prowess be seen?”

Akritavrana answered him saying,

“O lord, Rama always speaks of you, O king, saying, “That royal sage of the Srinjayas is my dear friend”, I believe, Rama will be here tomorrow morning. You will see him even here when he comes to behold you. As regards this maiden, for what, O royal sage, has she come to the wood? Whose is she, and what is she to you? I desire to know all this.”

Hotravahana. said,

“The favourite daughter of the ruler of Kashi, she is, O lord, my daughter's child! The eldest daughter of the king of Kashi, she is known by the name of Amba. Along with her two younger sisters, O sinless one, she was in the midst of her Swayamvara ceremonies. The names of her two younger sisters are Ambika and Ambalika, O you endued with wealth of asceticism! All the Kshatriya kings of the earth were assembled together at the city of Kashi. O regenerate Rishi, great festivities were going on there on account of (the self-choice of) these maidens. In the midst of these, Shantanu’s son, Bhishma, of mighty valour, disregarding all the kings, abducted the girls. Vanquishing all the monarchs, the pure-souled prince Bhishma of Bharata's race then reached Hastinapura, and representing everything unto Satyavati, ordered his brother Vichitravirya's marriage to take place with the girls he had brought. Beholding the arrangements for those nuptials complete, this maiden, O bull among Brahmanas, then addressed Ganga's son in the presence of his ministers and said, “I have, O hero, within my heart chosen the lord of the Salwas to be my husband. Conversant as you are with morality, it befits you not to bestow me on your brother, whose heart is given away to another!” Hearing these words of hers, Bhishma took counsel with his ministers. Deliberating on the matter, he, at last, with Satyavati's consent, dismissed this maiden. Permitted thus by Bhishma, this girl gladly repaired to Salwa, the lord of Saubha, and approaching him said, “Dismissed I have been by Bhishma. See that I do not fall off from righteousness! In my heart, I have chosen you for my lord, O bull among kings.” Salwa, however, rejected her, suspecting the purity of her conduct. She has come to these woods, sacred for asceticism, being ardently inclined to devote herself to ascetic penances! She was recognised by me from the account that she gave of her parentage. As regards her sorrow, Bhishma is considered by her to be its root!”

After Hotravahana had ceased, Amba herself said,

“O holy one, it is even so as this lord of earth, this author of my mother's body, Hotravahana of the Srinjaya race has said. I cannot venture to go back to my own city, O you that are endued with wealth of asceticism, for shame and fear of disgrace, O great Muni! At present, O holy one, even this is what has been my determination, viz., that that would be my highest duty which the holy Rama, O best of Brahmanas, might point out to me!”

Akritavrana said,

“Of these two afflictions of yours, for which, O blessed lady, do you seek a remedy? Tell me this. Is it your wish that the lord of Saubha should be urged to wed you, the high-souled Rama will certainly urge him from desire of doing you good? Or, if you wish to behold Ganga's son, Bhishma, defeated in battle by intelligent Rama Bhargava will gratify even that wish of yours. Hearing what Srinjaya has to say, and what you also, O you of sweet smiles, may have to say, let that be settled this very day what should be done for you.”

Hearing these words, Amba said,

“O holy one, abducted I was by Bhishma acting from ignorance, for, O regenerate one, Bhishma knew not that my heart had been given away to Salwa. Thinking of this in your mind, let that be resolved upon by you which is consistent with justice, and let steps be taken for accomplishing that resolution. Do that, O Brahmana, which is proper to be done towards either that tiger among the Kurus, viz., Bhishma, singly, or towards the ruler of the Salwas, or towards both of them! I have told you truly about the root of my grief. It befits you, O holy one, to do that which is consistent with reason.”

Akritavrana said,

“This, O blessed lady, O you of the fairest complexion, that you say with eyes fixed upon virtue, is, indeed, worthy of you. Listen, however, to what I say! If Ganga's son had never taken you to the city called after the elephant, then, O timid girl, Salwa would have, at Rama's behest, taken you on his head! It is because Bhishma bore you away by force that king Salwa's suspicions have been awakened in respect of you, O you of slender-waist! Bhishma is proud of his manliness and is crowned with success. Therefore, you should cause your vengeance to fall upon Bhishma (and no other)!”

Hearing these words of the sage, Amba said,

“O regenerate one, this desire has been cherished by me also in my heart, viz., that, if possible. Bhishma should be caused by me to be slain in battle! O you of mighty arms, be it Bhishma or be it king Salwa, punish that man whom you think to be guilty and through whose act I have been so miserable!”

In conversation such as this, that day passed and the night also with its delicious breeze which was neither cold nor hot. Then Rama appeared there, beaming with energy. That sage wearing matted-locks on his bead and attired in deer-skins was surrounded by his disciples. Endued with magnanimous soul, he had his bow in hand. Bearing also a sword and a battle-axe, that sinless one approached the Srinjaya king (Hotravahana) in that forest. The ascetics dwelling there and that king also who was endued with great ascetic merit, beholding him, all stood up and waited with joined hands. That helpless maiden too did the same. They all cheerfully worshipped Bhargava with the offer of honey and curds. Being worshipped duly by them, Rama sat with them seated round him. Then, Jamadagni's son and Hotravahana, seated thus together, began to discourse. After their discourse was over, the sage Hotravahana opportunately said in a sweet voice these words of grave import unto that foremost one of Bhrigu's race, viz., Rama of mighty strength,

“O Rama, this is my daughter's daughter, O lord, being the daughter of the king of Kashi. She has something to be done for her! Oh, listen to it duly, O you that are skilled in all tasks!”

Hearing these words of his friend, Rama addressed that maiden saying,

“Tell me what you have to say.”

At these words, Amba approached Rama who resembled a blazing fire, and worshipping both his feet with her bent head, touched them with her two hands that resembled, in radiance, a couple of lotuses and stood silently before him. Filled with grief, she wept aloud, her eyes bathed in tears. She then sought the protection of that descendant of Bhrigu, who was the refuge of all distressed persons. Rama said,

“Tell me what grief is in your heart. I will act according to your words!'

Thus encouraged, Amba said,

“O you of great vows, O holy one, today I seek your protection! O lord, raise me from this unfathomable ocean of sorrow.”

Beholding her beauty and her youthful body and its great delicacy, Rama began to think, “What will she say? And that perpetuator of Bhrigu's line, thinking inwardly of this, sat long in silence, filled with pity.” He then addressed that maiden of sweet smiles again, saying, “Tell us what you have to say!” Thus encouraged, she represented everything truly unto Bhargava. Jamadagni's son, hearing these words of the princess, and having first settled what he should do, addressed that damsel of the fairest complexion, saying,

“O beautiful lady, I will send word unto Bhishma, that foremost one of Kuru's race. Having beard what my behest is, that king will certainly obey it. If, however, the son of Jahnavi do not act according to my words, I will then consume him in battle, O blessed girl, with all his counsellors! Or, O princess, if you desire it, I may even address the heroic ruler of the Salwas to the matter in hand.”

Hearing these words of Rama, Amba said,

“Dismissed I was by Bhishma, O son of Bhrigu's race, as soon as he heard that my heart had previously been freely given away to the ruler of the Salwas. Approaching then the lord of Saubha, I addressed him in language that was unbecoming. Doubtful of the purity of my conduct, he refused to accept me. Reflecting on all this, with the aid of your own understanding, it befits you, O son of Bhrigu's race, to do that which should be done in view of these circumstances. Bhishma, however, of great vows is the root of my calamity, for he brought me under his power taking me up (on his car) by violence! Slay that Bhishma, O you of mighty arms, for whose sake, O tiger of Bhrigu's race, overwhelmed with such distress, I suffer such poignant misery! Bhishma, O you of Bhrigu's race, is covetous, and mean, and proud of his victory. Therefore, O sinless one, you should give him his deserts. While, of lord, I was being abducted by him, even this was the desire that I cherished in my heart, viz., that I should cause that hero of great vows to be slain. Therefore, O sinless Rama, gratify this desire of mine! O you of mighty arms, slay Bhishma, even as Purandara slew Vritra.”

Repeatedly urged by that maiden to slay Bhishma, Rama replied unto that weeping girl, saying,

“O daughter of Kashi, O you of the fairest complexion, I do not, on any account, take up arms now except for the sake of those that are conversant with the Vedas. Tell me, therefore, what else I can do for you? Both Bhishma and Salwa are, O princess, exceedingly obedient to me. Do not grieve, I will accomplish your object. I will not, however, O beautiful lady, take up arms, except at the command of Brahmanas. This has been my rule of conduct.”

Amba said,

“My misery, O holy one, should by any means be dispelled by you. That misery of mine has been caused by Bhishma. Slay him, therefore, O lord, without much delay.”

Rama said,

“O daughter of Kashi, say but the word and Bhishma, however, deserving of reverence from you, will, at my word, take up your feet on his head!”

Amba said,

“O Rama, slay in battle that Bhishma who roars like an Asura. Indeed, summoned to the encounter (by him), slay him, O Rama, if you wish (to do) what is agreeable to me. It befits you, besides, to make your promise true.”

While Rama and Amba were talking thus with each other, the Rishi (Akritavrana) of highly virtuous soul said these words,

“It befits you not, O mighty-armed one, to desert this girl that seeks your protection! If summoned to battle, Bhishma comes to the encounter and says “I am vanquished, or, if he obeys your words, then that which this maiden seeks will be accomplished”, O son of Bhrigu's race, and the words spoken by you, O hero, will also, O lord, be true! This also was, O great Muni, the vow then made by you, O Rama, the vow made by you before Brahmanas after you had conquered all the Kshatriyas, viz., that you would slay in battle the person, be he a Brahmana, a Kshatriya, a Vaisya, or a Shudra, who would be a foe to the Brahmanas. You had further promised that as long as you would live you would not abandon those that would come to you in fright and seek your protection, and that you would, O Bhargava, slay that proud warrior who would vanquish in battle all the assembled Kshatriyas of the earth! O Ram, even Bhishma, that perpetuator of Kuru's race, has achieved such success (over all the Kshatriyas)! Approaching him, O son of Bhrigu's race, encounter him now in battle!”

Rama said,

“O best of Rishis, I recollect that vow of mine made before. I will, however (in the present instance) do that which conciliation may point out. That task which the daughter of Kashi has in her mind is a grave one, O Brahmana! Taking this maiden with me, I will repair myself to the place where Bhishma is. If Bhishma, proud of his achievements in battle, do not obey my behest, I will then slay that arrogant wight. Even this is my fixed resolve. The arrows shot by me do not stick to the bodies of embodied creatures (but pass them through). This is known to you from what you saw in my encounters with the Kshatriyas!”

Having said this, Rama then, along with all those seekers of Brahma, resolved to depart from that Ashram! and the great ascetic then rose from his seat. Then all those ascetics passing that night there, performed (on the next morning) their homa-rites and recited their prayers. Then they all set out, desirous of taking my life. Rama, accompanied by all those devotees of Brahma, then came to Kurukshetra with that maiden in their company. Those high-souled ascetics, with that foremost one of Bhrigu's race at head, having arrived on the banks of the stream of Saraswati, quartered themselves there.

Parashurama battles with Bhishma

After he had quartered there, on third day, Jamadagni's son of high vows, sent a message to me, saying, “I have come here, do what is agreeable to me.” Hearing that Rama, of great might, had come to the confines of our kingdom, I speedily went with a joyous heart to that master who was an ocean of energy. I went to him with a cow placed in the van of my train, and accompanied by many Brahmanas, and (ordinary) priests (of our family), and by others, resembling the very gods in splendour, employed by us on special occasions. Beholding me arrived at his presence, Jamadagni's son, of great prowess, accepted the worship I offered unto him and said these words unto me.

Rama said,

“Yourself, divested of desire, with what mood of mind, O Bhishma, did you abduct, on the occasion of her self-choice, his daughter of the king of Kashi and again dismiss her subsequently? By you has this famous lady been dissociated from virtue! Contaminated by the touch of your hands before, who can marry her now? Rejected she has been by Salwa, because you, O Bharata, had abducted her. Take her therefore, to yourself, O Bharata, at my command. Let this daughter of a king, O tiger among men, be charged with the duties of her sex! O king, O sinless one, it is not proper that this humiliation should be hers!”

Seeing him plunged into sorrow (on account of the maiden) Bhishma said unto him,

“O Brahmana, I cannot, by any means, bestow this girl on my brother. O you of Bhrigu's race, it was to myself that she said, I am Salwa's! It was by me that she was permitted to go to Salwa's city. As regards myself, even this is my firm vow that I cannot abandon Kshatriya practices from fear or pity, or avarice of wealth, or lust!”

Hearing these words of Bhishma, Rama addressed me, with eyes rolling in anger, saying,

“If, O bull among, men, you do not act according to my words, I will slay you this very day along with all your counsellors!”

Indeed, with eyes rolling in anger, Rama in great wrath told me these words repeatedly. I, however, then beseeched him in sweet words. But though beseeched by Bhishma, he did not cool down. Bowing down with his head unto that best of Brahmanas Bhishma then enquired of him the reason for which he sought battle with him. He also said,

“O you of mighty arms, while I was a child it was you who instructed me in the four kinds of arms. I am, therefore, O you of Bhrigu's race, your disciple!”

Then Rama answered Bhishma with eyes red in anger,

“You know me, O Bhishma, to be your preceptor, and yet, O Kauravya, you accept not, for pleasing me, this daughter of the ruler of Kashi! O delighter of the Kurus, I cannot be gratified unless you act in this way! O mighty-armed one, take this maiden and preserve your race! Having been abducted by you, she obtains not a husband.”

Unto Rama that subjugator of hostile cities, Bhishma replied, saying,

“This cannot be, O regenerate Rishi! All your labour is vain, O son of Jamadagni, remembering your old preceptorship, I am striving, O holy one, to gratify you! As regards this maiden, she has been refused by me before knowing what the faults, productive of great evils, of the female sex are, who is there that would admit into his abode a woman whose heart is another's and who (on that account) is even like a snake of virulent poison? O you of high vows, I would not, even from fear of Vasava, forsake duty! Be gracious unto me, or do me without delay that which you have thought proper. This sloka also, O you of pure soul, is heard in the Puranas, O lord, sung by the high-souled Marutta, O you of great intelligence! The renunciation is sanctioned by the ordinance of a preceptor who is filled with vanity, who is destitute of the knowledge of right and wrong, and who is treading in a devious path. You are my preceptor and it is for this that I have from love reverenced you greatly. You, however, know not the duty of a preceptor, and it is for this that I will fight with you. I would not slay any preceptor in battle, especially again a Brahmana, and more specially one endued with ascetic merit. It was for this that I forgive you. It is well-known truth, gatherable from the scriptures, that he is not guilty of slaying a Brahmana who kills in battle a person of that order that takes up weapons like Kshatriya and fights wrathfully without seeking to fly. I am a Kshatriya stationed in the practice of Kshatriya duties. One does not incur sin, nor does one incur any harm by behaving towards a person exactly as that person deserves. When a person acquainted with the proprieties of time and place and well-versed in matters affecting both profit and virtue, feels doubtful, as regards anything, he should without scruples of any kind, devote himself to the acquisition of virtue which would confer the highest benefit on him. Since you, O Rama, in a matter connected with profit of doubtful propriety, acts unrighteously, I would certainly fight with you in a great battle. Behold the strength of my arms and my prowess that is superhuman! In view of such circumstances, I shall certainly do, O son of Bhrigu, what I can. I shall fight with you, O regenerate one, on the field of Kurukshetra! O Rama of great effulgence, equip yourself as you list for single combat! Come and station yourself on the field of Kurukshetra where, afflicted with my shafts in great battle, and sanctified by my weapons, you may obtain those regions that have been won by you (thought for your austerities). O you of mighty arms and wealth of asceticism, there I will approach you for battle, you that are so fond of battle! There, O Rama, where in days of yore you had propitiated your (deceased) fathers (with oblations of Kshatriya blood), slaying you there, O son of Bhrigu, I will propitiate the Kshatriya slain by you! Come there, O Rama, without delay! There, O you that are difficult of being vanquished, I will curb your old pride about which the Brahmanas speak! For many long years, O Rama, you have boasted, saying, I have, single-handed, vanquished all the Kshatriyas of the Earth! Listen now to what enabled you to indulge in that boast! In those days no Bhishma was born, or no Kshatriyas like unto Bhishma! Kshatriyas really endued with valour have taken their births later on! As regards yourself, you have consumed only heaps of straw! The person that would easily quell your pride of battle has since been born! He, O mighty-armed one, is no other than myself, even Bhishma, that subjugator of hostile cities! Without doubt, O Rama, I shall just quell your pride of battle!”

Hearing these words of Bhishma, Rama addressed him, laughingly saying,

“By good luck it is, O Bhishma, that you desire to fight with me in battle! O you of Kuru's race, even now I go with you to Kurukshetra! I will do what you have said! Come there, O chastiser of foes! Let your mother, Jahnavi, O Bhishma, behold you dead on that plain, pierced with my shafts, and become the food of vultures, crows, and other carnivorous birds! Let that goddess worshipped by Siddhas and Charanas, that blessed daughter of Bhagiratha, in the form of a river, who begat your wicked self, weep today, O king, beholding you slain by me and lying miserable on that plain, however undeserving she may be of seeing such a sight! Come, O Bhishma, and follow me, O proud wight, always longing for battle! O you of Kuru's race, take with you, O bull of Bharatas' line, your cars and all other equipments of battle!”

Hearing these words of Rama that subjugator of hostile towns, Bhishma worshipped him with a bend of his head and answered him, saying, “So be it!” Having said all this, Rama then went to Kurukshetra from desire of combat, and Bhishma also, entering his city, represented everything unto Satyavati. Then causing propitiatory ceremonies to be performed (for my victory), and being blessed also by his mother, and making the Brahmanas utter benedictions on him, Bhishma mounted on a handsome car made of silver and unto which were yoked steeds white in hue. Every part of that car was well-built, and it was exceedingly commodious and covered on all sides with tiger-skin. It was equipped with many great weapons and furnished with all necessaries. It was ridden by charioteer who was well-born and brave, who was versed in horse-lore, careful in battle, and well-trained in his are, and who had seen many encounters. Bhishma was accoutred in a coat of mail, white in hue, and had his bow in hand. The bow he took was also white in hue. Thus equipped, Bhishma set out. An umbrella, white in hue, was held over his head. He was fanned with fans that also were white in colour. Clad in white, with also a white head-gear, all his adornments were white. Eulogised (with laudatory hymns) by Brahmanas wishing him victory, Bhishma issued out of the city named after the elephant, and proceeded to Kurukshetra, which was to be the field of battle! Those steeds, fleet as the mind or the wind, urged by his charioteer, soon bore him to that great encounter.

Arrived in the field of Kurukshetra, both Bhishma and Rama, eager for battle, became desirous of showing each other our prowess. Arrived within view of the great ascetic Rama, Bhishma took up his excellent conch and blew a loud blast. Many Brahmanas and many ascetics having their abodes in the forest, as also the gods with Indra at their head, were stationed there for beholding the great encounter. Many celestial garlands and diverse kinds of celestial music and many cloudy canopies could be noticed there. All those ascetics who had come with Rama, desiring to become spectators of the fight, stood all around the field. Just at this juncture, Bhishma’s divine mother devoted to the good of all creatures, appeared before him in her own form and said,

“What is this that you seek to do? Repairing to Jamadagni's son, O son of Kuru's race, I will repeatedly solicit him saying, “Do not fight Bhishma who is your disciple!” O son, being a Kshatriya do not obstinately set your heart on an encounter in battle with Jamadagni's son who is a Brahmana!”

Indeed, it was thus that she reproved Bhishma. She also said,

“O son, Rama, equal in prowess unto Mahadeva himself, is the exterminator of the Kshatriya order! It is not known to you, that you desire an encounter with him.”

Thus addressed by her, Bhishma saluted the goddess reverentially and replied unto her with joined hands, giving her an account of all that had transpired in that self-choice (of the daughter of Kashi). He also told her every thing about how he had urged Rama (to desist from the combat). He also gave her a history of all the past acts of the (eldest) daughter of Kashi. His mother then, the great River, wending to Rama, began, for my sake, to beseech the Rishi of Bhrigu's race. She said unto him these words, viz., “Do not fight Bhishma who is your disciple!” Rama, however, said unto her while she was beseeching him thus,

“Go and make Bhishma desist! He does not execute out my wish! It is for this that I have challenged him!”

Thus addressed by Rama, Ganga, from affection for her son, came back to Bhishma. But Bhishma, with eyes rolling in anger, refused to do her bidding. Just at this time, the mighty ascetic Rama, that foremost one of Bhrigu's race, appeared in Bhishma's sight. Then that best of the twice-born ones challenged him to the encounter.

Bhishma then smilingly addressed Rama stationed for battle, saying,

“Myself on my car, I do not wish to fight with you that are on the earth! Mount on a car, O hero, and case your body in mail, O mighty-armed one, if indeed, O Rama, you wish to fight me in battle!”

Then Rama smilingly replied unto him on that field of battle, saying,

“The Earth, O Bhishma, is my car, and Vedas, like good steeds, are the animals that carry me! The wind is my car-driver, and my coat of mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri and Saraswati). Well-covered by these in battle, O son of Kuru's race, I will fight!”

Having said this, Rama of prowess incapable of being baffled, covered Bhishma on all sides with a thick shower of arrows. Bhishma  then beheld Jamadagni's son stationed on a car equipped with every kind of excellent weapons! The car he rode was exceedingly handsome and was of wonderful appearance. It had been created by a fiat of his will, and it was beautiful like a town. Celestial steeds were yoked unto it, and it was well-protected by the necessary defences. It was decked all over with ornaments of gold. It was well-covered with tough skins all around, and bore the device of the sun and the moon. Rama was armed with bow and equipped with a quiver, and with fingers cased in leathern fences! Akritavrana, the dear friend of Bhargava, well-versed in the Vedas, did the duties of a car-driver for that warrior. He, of Bhrigu's race, repeatedly summoning Bhishma to battle, saying, “Come, come”, gladdened his heart. Bhishma then, himself, singly obtained for his adversary that invincible and mighty exterminator of the Kshatriya race, viz., Rama risen like the sun himself in splendour, desirous (on his part) of fighting singly! After Rama had poured three showers of arrows on him curbing his steeds, Bhishma came down from his car and placing his bow aside, he proceeded on foot to that best of Rishis. Arriving before him, Bhishma worshipped the best of Brahmanas with reverence. Having saluted him duly, he told him these excellent words,

“O Rama, whether you are equal or superior to me, I will fight with you, my virtuous preceptor, in battle! O lord, bless me, wishing me victory!”

Rama, thus addressed, said,

“O foremost one of Kuru's race, he that desires prosperity should act even thus! O you of mighty arms, they that fight with warriors more eminent than themselves, have this duty to perform. O king, I would have cursed you if you had not approached me thus! Go, fight carefully and summoning all your patience, O you of Kuru's race! I cannot, however, wish you victory, for I myself stand here to vanquish you! Go, fight fairly! I am pleased with your behaviour!”

Bowing unto him, Bhishma then speedily came back, and mounting on his car, he once more blew his conch decked with gold, Then, the combat commenced between him and Rama. It lasted for many days. Each of them having been desirous of vanquishing the other. In that battle, it was Rama who struck Bhishma first with nine hundred and sixty straight arrows furnished with vulturine wings. With that arrowy shower, Bhishma’s four steeds and charioteer were completely covered! Notwithstanding all this, however, Bhishma remained quiet in that encounter, accoutred in his coat of mail! Bowing unto the gods, and especially unto the Brahmanas, Bhishma  then smilingly addressed Rama stationed for battle, saying,

“Although you have shown little regard for me, yet I have fully honoured your preceptorship! Listen again, O Brahmana, to some other auspicious duty that should be discharged if virtue is to be earned! The Vedas that are in your body, and the high status of Brahmana that is also in you, and the ascetic merit you have earned by the severest of austerities, I do not strike at these! I strike, however, at that Kshatriyahood which you, O Rama, have adopted! When a Brahmana takes up weapons, he becomes a Kshatriya. Behold now the power of my bow and the energy of my arms! Speedily shall I cut off that bow of yours with a sharp shaft!”

Saying this Bhishma shot at him a sharp broad-headed arrow, Cutting off one of the horns of his bow with it. he caused it to drop on the ground. Bhishma then shot at Jamadagni's car a hundred straight arrows winged with vulturine feathers. Piercing through Rama's body and borne along by the wind, those arrows coursing through space seemed to vomit blood (from their mouths) and resembled veritable snakes. Covered all over with blood and with blood issuing out of his body. Rama shone in battle, like the Sumeru mountain with streams of liquid metal rolling down its breast, or like the Ashoka tree at the advent of spring, when covered with red bunches of flowers, or, like the Kinshuka tree when clad in its flowery attire! Taking up then another bow, Rama, filled with wrath, showered upon Bhishma numerous arrows of excessive sharpness, furnished with golden wings. Those fierce arrows of tremendous impetus, resembling snakes, or fire, or poison, coming at him from all sides, pierced his very vitals and caused Bhishma to tremble. Summoning all my coolness then addressed myself for the encounter, and filled with rage I pierced Rama with a hundred arrows. Afflicted with those hundred blazing shafts resembling either fire, or the sun or looking like snakes of virulent poison, Rama seemed to lose his senses! Filled with pity (at the sight), Bhishma stopped of his own accord and said, “Oh, fie on battle! Fie on Kshatriya practices!” Overwhelmed, with grief, Bhishma repeatedly said,

“Alas, great is the sin committed by me through observance of Kshatriya practices, since I have afflicted with arrows my preceptor who is a Brahmana endued with a virtuous soul!”

After that, Bhishma ceased striking Jamadagni's son any more. At this time, the thousand-rayed luminary, having heated the earth with his rays, proceeded at the close of day to his chambers in the west and the battle also between them ceased.

After the battle had ceased, Bhishma’s charioteer, well-skilled in such operations, drew out from his own body, from the bodies of his steeds, and from Bhishma’s body as well, the arrows that struck there. Next morning, when the sun rose, the battle commenced again, Bhishma’s horses having (a little while before) been bathed and allowed to roll on the ground and having had their thirst slaked and thereby re-invigorated. Beholding Bhishma coming quickly to the encounter attired in a coat of mail and stationed on his car, the mighty Rama equipped his car with great care. Bhishma also, beholding Rama coming towards him from desire of battle, placed aside his bow and quickly descended from his car. Saluting Rama he re-ascended it, and desirous of giving battle, stood fearlessly before that son of Jamadagni. Bhishma then overwhelmed him with a thick shower of arrows, and he too covered Bhishma with an arrowy shower in return. Filled with wrath. Jamadagni's son once more shot at Bhishma a number of fierce shafts of great force and blazing mouths looking like veritable snakes! Bhishma too, shooting sharp shafts by hundreds and thousands, repeatedly cut off Rama's arrows in mid-air before they could come at him. Then the mighty son of Jamadagni began to hurl celestial weapons at Bhishma, all of which he repelled, desirous of achieving mightier feats with his weapons. Loud was the din that then arose in the welkin all around. At that time, Bhishma hurled at Rama the weapon named Vayavya which Rama neutralised by the weapon called Guhyaka. Then Bhishma applied, with proper mantras, the weapon called Agneya but the lord Rama neutralised that weapon of his by one (of his) called Varuna. It was in this way that Bhishma neutralised the celestial weapons of Rama, and that chastiser of foes, Rama also, endued with great energy and acquainted with celestial weapons, neutralised the weapons shot by him. Then, that best of Brahmanas, the mighty son of Jamadagni, filled with wrath, suddenly wheeling to Bhishma’s right, pierced him in the breast. At this, Bhishma swooned on his best of cars. Beholding him, reft of consciousness, his charioteer quickly bore Bhishma away from the field. Seeing me afflicted and pierced with Rama's weapons and borne away drooping and in a swoon, all the followers of Rama, including Akritavrana and others and the princess of Kashi, filled with joy, began to shout aloud! Regaining consciousness then, Bhishma addressed his charioteer, saying,

“Go where Rama stays! My pains have left me, and I am ready for battle!”

Thus instructed, Bhishma’s charioteer soon took him where Rama was, with the aid of those exceedingly handsome steeds of him that seemed to dance as they coursed (through the plain) and that were endued with the speed of the wind. Approaching Rama then and filled with wrath, from desire of vanquishing his angry self, Bhishma overwhelmed him with an arrowy shower! But Rama, shooting three for every single of his, cut into fragments every one of his straight-going arrows in mid air before any of them could reach him! Beholding those well-furnished arrows of Bhishma by hundreds and thousands, each cut off in twain by Rama's arrows, all the followers of Rama were filled with joy. Impelled then by the desire of slaying him, Bhishma shot at Rama, the son of Jamadagni, a good-looking arrow of blazing effulgence with Death's self sitting at its head. Struck very forcibly therewith and succumbing to its impetus, Rama fell into a swoon and dropped down on the ground.

When Rama thus dropped on the ground, exclamations of “Oh!” and “Alas!” arose on all sides, and the whole universe was filled with confusion and alarm, such as may be witnessed if the sun himself were ever to fall down from the firmament! Then all those ascetics together with the princess of Kashi, quietly proceeded with great anxiety towards Rama. Embracing him, they began to comfort him softly with the touch of their hands, rendered cold by contact with water, and with assurances of victory. Thus comforted, Rama rose up and fixing an arrow to his bow he addressed Bhishma in an agitated voice, saying, “Stay, O Bhishma! You are already slain!”

Let off by him, that arrow quickly pierced Bhishma’s left side in that fierce encounter. struck therewith, Bhishma began to tremble like a tree shaken by the tempest. Slaying his horses then in terrific combat, Rama, fighting with great coolness, covered him with swarms of winged arrows, shot with remarkable lightness of hand. At this, Bhishma  also began to shoot arrows with great lightness of hand for obstructing Rama's arrowy shower. Then those arrows shot by him and Rama covering the welkin all around, stayed even there (without failing down). Thereupon, enveloped by clouds of arrows the very sun could not shed its rays through them. The very wind, obstructed by those clouds, seemed to be unable to pass through them. Then, in consequence of the obstructed motion of the wind, the rays of the sun, and the clash of the arrows against one another, a conflagration was caused in the welkin. Then those arrows blazed forth in consequence of the fire generated by themselves, and fell on the earth, consumed into ashes! Then Rama, filled with rage, covered Bhishma with hundreds and thousands and hundreds of thousands and hundreds of millions arrows! Bhishma also with his arrows resembling snakes of virulent poison, cut into fragments all those arrows of Rama and caused them to fall down on the earth like snakes cut into pieces. It was thus that combat took place. When, however, the shades of evening approached, Bhishma’s preceptor withdrew from the fight.

The next day, frightful again was the combat that took place between Bhishma and Rama when Bhishma encountered him once more. That hero of virtuous soul, conversant with celestial weapons, the lord Rama, from day to day, began to use diverse kinds of celestial weapons. Regardless of life itself, which is so difficult of being sacrificed, in that fierce combat, Bhishma baffled all those weapons with such of Bhishma as are capable of baffling them. When diverse weapons were in this way neutralised and baffled by means of counter-weapons, Rama, of mighty energy began to contend against Bhishma in that battle, reckless of his own life. Seeing all his weapons baffled, the high-souled son of Jamadagni then hurled at Bhishma a fierce lance, blazing like a meteor, with flaming mouth, filling the whole world, as it were, with its effulgence, and resembling the dart hurled by Death himself! Bhishma, however, with his arrows cut into three fragments that blazing dart rushing against him, and resembling in effulgence the sun that rises at end of the Yuga! At this, breezes charged with fragrant odours began to blow (around Bhishma). Beholding that dart of his cut off, Rama, burning with anger, hurled a dozen other fierce darts. Their forms, Bhishma was incapable of describing in consequence of their great effulgence and speed. How, indeed, could he describe their forms? Beholding those diverse-looking darts approach him from all sides, like long tongues of fire and blazing forth with fierce energy like the dozen suns that arise at the time of the destruction of the universe, Bhishma was filled with fear. Seeing an arrowy net advancing against me, Bhishma baffled it with an arrowy downpour of his, and then sent a dozen shafts by which he consumed those fierce-looking dozen darts of Rama. Then, the high-souled son of Jamadagni showered on Bhishma numerous fierce-looking darts, furnished with variegated handles decked with gold, possessed of golden wings, and resembling flaming meteors! Baffling those fierce darts by means of his shield and sword, and causing them in that combat to fall down on the ground, Bhishma then, with clouds of excellent arrows, covered Rama's excellent steeds and his charioteer. Then that high-souled smiter of the lord of the Haihayas, beholding those darts of Bhishma equipped with gold-decked handles and resembling snakes emerged out of their holes, and filled with wrath at the sight, had recourse once more to celestial weapons! Then swarms of fierce arrows, looking like flights of locusts fell upon Bhishma and overwhelmed him, his steeds, his charioteer, and his car! Indeed, his car, horses, and charioteer, were covered all over with those arrows! The yoke, shaft, wheels, and the wheel-spokes of his car, overwhelmed with that arrowy shower, at once broke. After that arrowy shower, however, was over, Bhishma also covered his preceptor with a thick shower of arrows. Thereupon, that mass of Brahmic merit, mangled with that arrowy downpour, began to bleed copiously, and continuously. Indeed, like Rama afflicted with his clouds of arrows, Bhishma too was densely pierced with his arrows. When at last in the evening, the sun set behind the western hills, their combat came to an end.

Next morning, when the sun rose brightly, the combat between Bhishma and him of Bhrigu's race, again, commenced. Then Rama, that foremost of smiters, stationed on his quickly-moving car, rained on Bhishma a thick downpour of arrows like the clouds on the mountain-breast. Bhishma’s beloved charioteer then, afflicted by that arrowy shower, swerved from his place in the car, filling Bhishma with grief on his account. A total unconsciousness then came over him. Thus wounded by that arrowy downpour he fell down upon the earth in a swoon. Afflicted as he had been by Rama's shafts, he soon gave up his life. Then, fear entered Bhishma’s heart. When, on the death of his charioteer, Bhishma was still lamenting for him with heart unhinged by sorrow, Rama began to shoot at Bhishma many death-dealing shafts. Indeed, even when endangered at the death of his charioteer Bhishma was lamenting for him, he of Bhrigu's race, drawing the bow with strength, pierced him deep with an arrow! That blood-drinking shaft, falling upon his breast, pierced him through and fell simultaneously with his person upon the earth! Then, thinking he was dead, Rama repeatedly roared aloud like the clouds and rejoiced exceedingly! Indeed, when thus Bhishma fell down on the earth, Rama, filled with joy, sent forth loud shouts along with his followers, while all the Kauravas who stood beside Bhishma and all those who came there to witness the combat were afflicted with great woe on seeing him fall.

While lying prostrate, Bhishma beheld eight Brahmanas endued with the effulgence of the sun or the fire. They stood surrounding him on that field of battle and supporting him on their arms. Indeed, borne up by those Brahmanas Bhishma had not to touch the ground. Like friends they supported him in mid-air while he was breathing heavily. They were sprinkling him with drops of water. Bearing him up as they stood, they then, repeatedly said unto Bhishma, “Do not fear! Let prosperity be yours!” Comforted then by those words of theirs, Bhishma quickly rose up. He then beheld his mother Ganga, that foremost of the rivers, stationed on his car. Indeed, it was that great river-goddess who had controlled Bhishma’s steeds in the combat (after his charioteer's fall)! Worshipping then the feet of his mother and of the spirits of his ancestors, Bhishma ascended his car. His mother then protected his car, steeds, and all the implements of battle. With joined bands Bhishma entreated her to go away. Having dismissed her, Bhishma  himself restrained those steeds endued with the speed of the wind, and fought with Jamadagni's son till the close of the day!

Then, in course of that combat, Bhishma shot at Rama a powerful and heart-piercing arrow endued with great speed. Afflicted with that shaft, Rama then, his bow loosened from his grasp, fell down upon the earth on his knees, reft of consciousness! When Rama, that giver of many thousands (of golden coins) fell, masses of clouds covered the firmament, pouring a copious shower of blood! Meteors by hundreds fell, and thunder-rolls were heard, causing everything to tremble! Suddenly Rahu enveloped the blazing sun, and rough winds began to blow! The earth itself began to tremble. Vultures and crows and cranes began to alight in joy! The points of the horizon seemed to be ablaze and jackals began repeatedly to yell fiercely! Drums, unstruck (by human hands), began to produce harsh sound! Indeed, when the high-souled Rama embraced the earth, reft of consciousness, all these frightful and alarming omens of evil were seen!

Then all on a sudden rising up, Rama approached Bhishma once more for battle, forgetting everything and deprived of his senses by anger. That mighty-armed one took up his bow endued with great strength and also a deadly arrow. Bhishma, however, resisted him successfully. The great Rishis then (that stood there) were filled with pity at the sight, while he, however, of Bhrigu's race, was filled with great wrath. Bhishma then took up a shaft, resembling the blazing fire that appears at the end of the Yuga, but Rama of immeasurable soul baffled that weapon of his. Then covered by clouds of dust, the splendour of the solar disc was dimmed, and the sun went to the western mount. Night came with its delicious and cool breezes, and then both of them desisted from the fight. In this way, when evening came the fierce battle ceased, and (next day) with the re-appearance of the sun it commenced again. It lasted for three and twenty days together.

Then, during the night, having bowed unto the Brahmanas, the Rishis, the gods, and all those creatures that wander during the dark, and also all the kings of the earth, Bhishma laid himself down on his bed, and in the solitude of his room. He began to reflect in the following way.

“For many days has this fierce combat of terrible consequence lasted between myself and Jamadagni. I am unable, however, to vanquish on the field of battle that Rama of mighty energy. If indeed, I am competent to vanquish in battle that Brahmana of mighty strength, viz., Jamadagni's son of great prowess, then let the gods kindly show themselves to me this night!”

Mangled with arrows as Bhishma lay asleep that night on his right side, towards the morning, those foremost of Brahmanas who had raised him when he had fallen down from his car and held him up and said unto him “Do not fear” and who had comforted him, showed themselves to him in a dream! They stood surrounding him and said these words,

“Listen to them as I repeat them to you, O perpetuator of Kuru's race! Rise, O Ganga's son, you need have no fear! We will protect you, for you are our own body! Rama, the son of Jamadagni, will never be able to vanquish you in battle! You, O bull of Bharata's race, will be the conqueror of Rama in combat! This beloved weapon, O Bharata, called Praswapa, appertaining to the lord of all creatures, and forged by the divine artificer, will come to your knowledge, for it was known to you in your former life! Neither Rama, nor any person on earth is acquainted with it. Recollect it, therefore, O you of mighty arms, and apply it with strength! O king of kings, O sinless one, it will come to you of itself! With it, O Kaurava, you will be able to check all persons endued with mighty energy! O king, Rama will not be slain outright by it, you shall not, therefore, O giver of honours, incur any sin by using it! Afflicted by the force of this your weapon, the son of Jamadagni, will fall asleep! Vanquishing him thus, you will again awaken him in battle, O Bhishma, with that dear weapon called Sambodhana! Do what we have told you, O Kauravya, in the morning, stationed on your car. Asleep or dead we reckon it as the same, O king, Rama will not surely die! Apply, therefore, this Praswapa weapon so happily thought of!”

Having said this, those foremost of Brahmanas, eight in number and resembling one another in form, and possessed of effulgent bodies, all vanished from his sight!

After the night had passed away, Bhishma awoke and thinking of his dream he was filled with great joy. Then, the combat began between him and Bhishma, a combat that was fierce and unrivalled and that made the hairs of all creatures stand on their ends. Bhargava poured on him an arrowy shower which Bhishma baffled with an arrowy shower of his. Then filled with wrath at what he had seen the day before and what he saw that day, Rama hurled at Bhishma a dart, hard as Indra's thunderbolt and possessed of effulgence, resembling the Yama's mace! It came towards Bhishma like a blazing flame of fire and drinking up, as it were, all the quarters of that field of battle! Then, it fell upon his shoulder, like the lightning's flame that ranges the sky. Wounded thus by Rama, his blood began to flow copiously like streams of red earth from a mountain (after a shower)! Filled with great wrath, I then shot at Jamadagni's son a deadly shaft, fatal as the poison of a snake. That heroic and best of Brahmanas, struck therewith at the forehead, then appeared as beautiful as a crested hill! Extremely angry, that hero then, changing his position and drawing the bow-string with great strength, aimed at me a terrible shaft resembling all-destructive Death himself, and capable of grinding all foes! That fierce arrow fell upon Bhishma’s breast, hissing (through the air) like a snake. Covered with blood, he fell down on the earth, thus struck. Regaining consciousness, Bhishma hurled at Jamadagni's son a frightful dart, effulgent as the thunderbolt. That dart fell upon the bosom of that foremost of Brahmanas. Deprived of his senses at this, Rama began to tremble all over. That great ascetic then, viz., his friend, the regenerate Akritavrana, embraced him and with diverse words of comfort soothed him. Reassured thus, Rama of high vows was then filled with wrath and vindictiveness. He invoked the great Brahma weapon. For baffling it Bhishma also used the same excellent weapon. Clashing against each other, the two weapons began to blaze forth brightly, showing what happens at the end of the Yuga! Without being able to reach either Bhishma or Rama, those two weapons met each other in the mid-air. Then the whole welkin seemed to be ablaze, and all creatures became highly distressed.

Afflicted by the energy of those weapons, the Rishis, the Gandharvas, and the gods were all greatly pained. Then earth, with her mountains and seas and trees began to tremble, and all creatures, heated with the energy of the weapons, were greatly afflicted. The firmament became ablaze and the ten points of the horizon became filled with smoke. Creatures, therefore, that range the welkin were unable to stay in their element. When, at all this, the whole world with the gods, the Asuras and the Rakshasas began to utter exclamations of woe.

“This is the time” thought Bhishma and became desirous of speedily shooting the Praswapa weapon at the command of those utterers of Brahma (that had appeared to me in his dream)! The Mantras also for invoking excellent weapon suddenly came to his mind!

When Bhishma had formed this resolution, a din of tumultuous voices arose in the sky. It said, “O son of Kuru's race, do not let off the Praswapa weapon!” Notwithstanding this, Bhishma still aimed that weapon at Bhrigu's descendant. When he had aimed it, Narada addressed him, saying,

“There, O Kauravya, stay the gods in the sky! Even they are forbidding you today! Do not aim the Praswapa weapon! Rama is an ascetic possessed of Brahma merit, and he is, again, your preceptor! Never, Kauravya, humiliate him.”

While Narada was telling him this, Bhishma beheld those eight utterers of Brahma stationed in the sky. Smilingly, they said unto Bhishma slowly,

“O chief of the Bharatas, do what Narada says. That, O best of Bharata's race, is highly beneficial to the world!”

Bhishma then withdrew that great weapon called Praswapa and invoked according to the ordinance the weapon called Brahma in the combat. Beholding the Praswapa weapon withdrawn, Rama was in great huff, and suddenly exclaimed, “Wretch that I am, I am vanquished, O Bhishma!” Then Jamadagni's son behold before him his venerable father and his father's fathers. They stood surrounding him there, and addressed him in these words of consolation,

“O sire, never display such rashness again, the rashness, viz., of engaging in battle with Bhishma, or especially with any Kshatriya, O descendant of Bhrigu's race, to fight is the duty of a Kshatriya! Study (of the Vedas) and practice of vows are the highest wealth of Brahmanas! For some reason, before this, you had been ordered by us to take up weapons. You had then perpetrated that terrible and unbecoming feat. Let this battle with Bhishma be your very last, for enough of it you had already. O you of mighty arms, leave the combat. Blessed be you, let this be the very last instance of your taking up the bow! O invincible one, throw your bow aside, and practice ascetic austerities, O you of Bhrigu's race! Behold, Bhishma, the son of Shantanu, is forbidden by all the gods! They are endeavouring to pacify him, repeatedly saying,

“Desist from this battle! Do not light with Rama who is your preceptor. It is not proper for you, O perpetuator of Kuru's race, to vanquish Rama in battle! O son of Ganga, show this Brahmana every honour on the field of battle!”

As regards you, we are your superiors and therefore forbid you! Bhishma is one of the foremost of Vasus! O son, it is fortunate, that you are still alive! Shantanu’s son by Ganga, a celebrated Vasu as he is, how can he be defeated by you? Desist, therefore, O Bhargava! That foremost of the Pandavas, Arjuna, the mighty son of Indra, has been ordained by the Self-create to be the slayer of Bhishma!”

Thus addressed by his own ancestors, Rama answered them, saying,

“I cannot give up the combat. This is the solemn vow I have made. Before this, I never left the field, giving up battle! You grandsires, if you please, cause Ganga's son to desist from the fight! As regards myself, I can, by no means, desist from the combat!”

Hearing these words of his, those ascetics with Richika at their head, coming to me with Narada in their company, told Bhishma, “O sire, desist from battle! Honour that foremost of Brahmanas!” For the sake of Kshatriya morality, Bhishma replied unto them, saying.

“This is the vow I have taken in this world, viz., that I would never desist from battle turning my back, or suffer my back to be wounded with arrows! I cannot, from temptation or distress, or fear, or for the sake of wealth, abandon my eternal duty! Even this is my fixed resolution!”

Then all those ascetics with Narada at their head, and Bhishma’s mother Bhagirathi, occupied the field of battle. Bhishma, however, stayed quietly with arrows and bow as before, resolved to fight. They then once more turned towards Rama and addressed him, saying.

“The hearts of Brahmanas are made of butter. Be pacified, therefore, O son of Bhrigu's race! O Rama, O Rama, desist from this battle, O best of Brahmanas! Bhishma is incapable of being slain by you, as indeed, you, O Bhargava, are incapable of being slain by him!”

Saying these words while they stood obstructing the field, the Pitris caused that descendant of Bhrigu's race to place aside his weapons. Just at this time Bhishma once more beheld those eight utterers of Brahma, blazing with effulgence and resembling bright stars risen on the firmament. Stationed for battle as he was, they said these words unto Bhishma with great affection,

“O you of mighty arms, go unto Rama who is your preceptor! Do what is beneficial to all the worlds.”

Beholding then that Rama had desisted owing to the words of his well-wishers, Bhishma also, for the good of the worlds, accepted the words of his well-wishers. Though mangled exceedingly, he still approached Rama and worshipped him. The great ascetic Rama then, smilingly, and with great affection, said unto him,

“There is no Kshatriya equal to you on the earth! Go now, O Bhishma, for in this combat you have pleased me highly!”

Summoning then in my presence that maiden (the daughter of Kashi), Bhargava sorrowfully said unto her these words in the midst of all those high-souled persons. Rama said,

“O damsel, in the very sight of all these persons, I have fought according to the best of my power and displayed my prowess! By using even the very best of weapons I have not been able to obtain any advantage over Bhishma, that foremost of all wielders of weapons! I have exerted now to the best of my power and might. O beautiful lady, go withersoever you wish! What other business of yours can I accomplish? Seek the protection of Bhishma himself! You have no other refuge now! Shooting mighty weapons Bhishma has vanquished me!”

Having said this, the high-souled Rama sighed and remained silent. That maiden then addressed him, saying,

“O holy one, it is so as your holy self has said! This Bhishma of great intelligence is incapable of being vanquished in battle by even the gods! You have done my business to the best of your exertion and power. You have displayed in this battle energy incapable of being baffled and weapons also of diverse kinds. You have yet been unable to obtain any advantage over Bhishma in combat. As regards myself, I will not go a second time to Bhishma. I will, however, O perpetuator of Bhrigu's race, go there, O you endued with wealth of asceticism, where I may (obtain the means to) myself slay Bhishma in battle!”

Having said the words, that maiden went away, with eyes agitated with wrath, and thinking to compass Bhishma’s death, she firmly resolved to devote herself to asceticism. Then that foremost one of Bhrigu's race, accompanied by those ascetics, bidding Bhishma farewell, departed for the mountains whence he had come. Bhishma also, ascending his car, and praised by the Brahmanas, entered his city and represented, everything unto his mother Satyavati, everything that had transpired, and she uttered benedictions on him.

Bhishma then appointed persons endued with intelligence to ascertain the doings of that maiden. Devoted to the good of himself, their well-wisher, those spies of mine, with great application brought to me accounts of her course of action, her words and actions, from day to day. When that maiden went to the woods, resolved on ascetic austerities, even then Bhishma became melancholy, and afflicted with pain, he lost his heart's tenor. Except one acquainted with Brahma and observant of vows, that are praiseworthy owing to the austerities they involve, no Kshatriya has ever by his prowess, vanquished him in battle! Bhishma then humbly represented to Narada as also to Vyasa all that the maiden did. They both told him,

“O Bhishma, do not give way to sorrow on account of the daughter of Kashi. Who is there that would venture to baffle destiny by individual exertion?”

Amba’s Tapas

Meanwhile, that maiden, entering a cluster of retreats practised austerities, that were beyond human powers (of endurance). Without food, emaciated, dry, with matted-locks and begrimed with filth, for six months she lived on air only, and stood unmoved like a street-post. That lady, possessed of wealth of asceticism, foregoing all food in consequence of the fast she kept, passed a whole year after this, standing in the waters of the Yamuna. Endued with great wrath, she passed the next whole year standing on her front toes and having eaten only one fallen leaf (of a tree). Thus for twelve years, she made the heavens hot by her austerities. Though dissuaded by her relatives, she could not by any means be weaned off (from that course of action). She then went unto Vatsabhumi resorted to by the Siddhas and Charanas, and which was the retreat of high-souled ascetics of pious deeds. Bathing frequently in the sacred waters of that retreat, the princess of Kashi roamed about according to her will. Proceeding next (one after another) to the Ashram of Narada, and to the auspicious Ashram of Uluka and to that of Chyavana, and to the spot sacred to Brahmana, and to Prayaga the sacrificial platform of the gods, and to that forest sacred to the gods, and to Bhogawati, and, to the Ashram of Kushika's son (Vishwamitra), and to the Ashram of Mandavya, and also to the Ashram of Dwilipa, and to Ramhrada, and, to the Ashram of Garga, the princess of Kashi performed ablutions in the sacred waters of all these, observing all the while the most difficult of vows.

One day, Bhishma’s mother from the waters asked her saying,

“O blessed lady, for what do you afflict yourself so? Tell me the truth!”

Thus asked, that faultless damsel answered her with joined hands, saying,

“O you of handsome eyes, Rama has been vanquished in battle by Bhishma. What other (Kshatriya) king then would venture to defeat the latter when ready with his weapons? As regards myself, I am practising the severest penances for the destruction of Bhishma. I wander over the earth, O goddess, so that I may slay that king! In every thing I do, O goddess, even this is the great end of my vows!”

Hearing these words of hers, the Ocean-going (river Ganga) replied unto her, saying,

“O lady, you are acting crookedly! O weak girl, this wish of yours you shall not be able to achieve, O faultless one? if, O princess of Kashi, you observe these vows for destruction of Bhishma, and if you take leave of your body while observing them, you shall (in your next birth) become a river, crooked in her course and of water only during the rains! All the bathing places along your course will be difficult of approach, and filled only during the rains, you shall be dry for eight months (during the year)! Full of terrible alligators, and creatures of frightful mien you shall inspire fear in all creatures!”

Addressing her thus, Bhishma’s mother, that highly-blessed lady, in seeming smiles, dismissed the princess of Kashi. That highly fair damsel then once more began to practise vows, foregoing all food, aye, even water, sometimes for eight months and sometimes for ten months! And the daughter of the king of Kashi, wandering here and there for her passionate desire of tirthas, once more came back to Vatsabhumi. It is there that she is known to have become a river, filled only during the rainy seasons, abounding with crocodiles, crooked in her course, and destitute of easy access to her water. In consequence of her ascetic merit only half her body became such a river in Vatsabhumi, while with the other half, she remained a maiden as before!

Then all those ascetics (that dwell in Vatsabhumi), beholding the princess of Kashi firmly resolved on ascetic austerities, dissuaded her and enquired of her, saying, “What is your business?” Thus addressed, the maiden answered those ascetics, old in ascetic penances, saying,

“Expelled I have been by Bhishma, prevented by him from the virtue that would have been mine by living with a husband! My observance of this vow is for his destruction and not for the sake of regions of bliss, you that are endued with wealth of asceticism! Having compassed the death of Bhishma, peace will be mine. This is my resolve. He for whom mine has been this state of continuous grief, he for whom I have been deprived of the region that would have been mine if I could obtain a husband, he for whom I have become neither woman nor man, without slaying in battle that son of Ganga I will not desist, you that are endued with wealth of asceticism. This that I have said is the purpose that is in my heart. As a woman, I have no longer any desire. I am, however, resolved to obtain manhood, for I will be revenged upon Bhishma. I should not, therefore, be dissuaded by you.”

Unto them she said these words repeatedly. Soon, the divine lord of Uma, bearing the trident, showed himself in his own form unto that female ascetic in the midst of those great Rishis. Being asked to solicit the boon she wished, she begged of the deity Bhishma’s defeat. “You shall slay him” were the words the god said unto that lady of great force of mind. Thus assured, the maiden, however, once more said unto Rudra,

“How can it happen, O god, that being a woman I shall yet be able to achieve victory in battle. O lord of Uma, as a woman, my heart is quite stilled. You have, however, promised me, O lord of creatures, the defeat of Bhishma. O lord, having the bull for your mount, act in such a way that promise of yours may become true, that encountering Bhishma, the son of Shantanu, in battle I may be able to slay him.”

The god of gods, having the bull for his symbol, then said unto that maiden,

“The words I have uttered cannot be false. O blessed lady, true they will be. You shall slay Bhishma, and even obtain manhood. You shall also remember all the incidents (of this life) even when you shall obtain a new body. Born in the race of Drupada, you shall become a Maharatha. Quick in the use of weapons and a fierce warrior, you shall be well-skilled in battle. O blessed lady, all that I have said will be true. You shall become a man at the expiration of sometime (from your birth)!”

Having said so, the god of gods, called also Kapardin, having the bull for his symbol, disappeared then and there, in the very sight of those Brahmanas. Upon this, that faultless maiden of the fairest complexion, the eldest daughter of the king of Kashi, procuring wood from that forest in the very sight of those great Rishis, made a large funeral pyre on the banks of the Yamuna, and having set fire to it herself, entered that blazing fire, with a heart burning with wrath, and uttering the words, “(I do so) for Bhishma's destruction!”

Amba is born as Drupada’s daughter

The eldest and beloved queen of king Drupada was childless (at first). During those years, king Drupada paid his adoration to the god Sankara for the sake of offspring, resolving in his mind to compass Bhishma’s destruction and practising the austerest of penances. He begged Mahadeva, saying,

“Let a son, and not a daughter, be born unto me. I desire, O god, a son for revenging myself upon Bhishma.”

Thereupon, that god of gods said unto him,

“You shall have a child who will be a female and male. Desist, O king, it will not be otherwise.”

Returning then to his capital, he addressed his wife, saying,

“O great goddess, great has been the exertion made by me. Undergoing ascetic austerities, I paid my adorations to Shiva, and I was told by Shambhu that my child becoming a daughter (first) would subsequently become a male person. Though I solicited him repeatedly, yet Shiva said, “This is Destiny's decree. It will not be otherwise. That which is destined must take place!”

Then that lady of great energy, the queen of king Drupada, when her season came, observing all the regulations (about purity), approached Drupada. In due time the wife of Prishata conceived, agreeably to Destiny's decree, as Bhishma was informed by Narada. That lady, of eyes like lotus-petals, continued to hold the embryo in her womb. The mighty-armed king Drupada, from paternal affection, attended to every comfort of that dear wife of his. The wife of that lord of earth, the royal Drupada, who was childless, had all her wishes gratified. In due time, that goddess, the queen of Drupada, gave birth to a daughter of great beauty. Thereupon, the strong-minded wife of that king, the childless Drupada, gave out that the child she had brought forth was a son. Then king Drupada caused all the rites prescribed for a male child to be performed in respect of that misrepresented daughter, as if she were really a son. Saying that the child was a son, Drupada's queen kept her counsels very carefully. No other man in the city, save Prishata, knew the sex of that child. Believing these words of that deity of unfading energy, he too concealed the real sex of his child, saying, “She is a son.” Drupada caused all the rites of infancy, prescribed for a son, to be performed in respect of that child, and he bestowed the name of Shikhandin on her. Bhishma alone, through his spies and from Narada's words, knew the truth, informed as he previously was of the words of the god and of the ascetic austerities of Amba!

Drupada bestowed great attention on everything in connection with that daughter of his, teaching her writing and painting and all the arts. In arrows and weapons that child became a disciple of Drona. The child's mother, of superior complexion, then urged the king (her husband) to find a wife for her, as if she were a son. Then Prishata, beholding that daughter of his to have attained the full development of youth and assured of her sex began to consult with his queen. Drupada said,

“This daughter of mine that so enhances my woe, has attained her youth. Concealed, however, she has hitherto been by me at the words of the trident-bearing deity!”

The queen replied,

“That, O great king, can never be untrue! Why, indeed, would the Lord of the three worlds say that would not occur? If it pleases you, O king, I will speak, and listen to my words, and, O son of Prishata's race, having listened to me, follow your own inclination! Let the wedding of this child with a wife be caused to be performed carefully. The words of that god will be true. This is my certain belief!”

Then that royal couple, having settled their resolution of that affair, chose the daughter of the king of the Dasarnakas as their son's wife. After this, the royal Drupada, that lion among kings, having enquired about the purity of descent, of all the rulers of the earth, selected the daughter of the king of Dasharnakas for wife to Shikhandin. He, who was called the king of the Dasharnakas was named Hiranyavarman; and he gave away his daughter to Shikhandin. Hiranyavarman, the king of the Dasharnakas, was a powerful monarch, incapable of being easily vanquished. Incapable of being resisted, that high-souled monarch possessed a large army.

Drupada’s daughter obtains manhood

Sometimes after the wedding, the daughter of Hiranyavarman attained her youth while the daughter of Drupada also had attained hers. Shikhandin, after marriage, came back to Kampilya. The former soon came to know that the latter was a woman like herself. The daughter of Hiranyavarman, having ascertained that Shikhandin was really a woman, bashfully represented unto her nurses and companions everything about the so-called son of the king of the Panchalas. Then, those nurses of the Dasharnakas country were filled with great grief and sent emissaries unto their king. Those emissaries represented unto the king of the Dasharnakas everything about the imposture that had taken place. Thereupon, the king of the Dasharnakas was filled with wrath. Indeed, Hiranyavarman, hearing the news after the expiry of a few days was much afflicted with wrath. The ruler of the Dasharnakas then, filled with fierce wrath, sent a messenger to Drupada's abode. The messenger of king Hiranyavarman, having alone approached Drupada, took him aside and said unto him in private,

“The king of the Dasharnakas, O monarch, deceived by you and enraged, O sinless one, at the insult you have offered him, has said these words unto you, “You have humiliated me! Without doubt it was not wisely done by you! You had, from folly, solicited my daughter for your daughter! O wicked one, reap now the consequence of that act of deception. I will now slay you with all your relatives and advisers! Wait a little!””

Thus addressed by that messenger, king Drupada, like a thief caught (in the act), could not speak. He exerted himself greatly, by sending sweet-speeched emissaries with his own instruction to them, saying, “This is not so”, in order to pacify his brother. King Hiranyavarman, however, ascertaining once again, that the child of the king of the Panchalas was really a daughter, issued out of his city without losing any time. He then sent messages unto all his powerful friends about that deception practised on his daughter, of which he had heard from her nurses. Then, that best of kings, having mustered a large army, resolved to march against Drupada. Then, king Hiranyavarman held a consultation with his ministers about the ruler of the Panchalas. It was settled among those high-souled kings that if, Shikhandin was really a daughter, they should bind the ruler of the Panchalas and drag him from his city, and installing another king over the Panchalas they should slay Drupada with Shikhandin. Taking that to be the fixed resolution (of all whom he had summoned) king Hiranyavarman once more sent an envoy to the descendant of Prishata, saying “I will slay you, be calm.”

King Drupada was not naturally courageous. In consequence, again, of that offence of his, he became filled with fear. Sending his envoys again to the ruler of the Dasharnakas, king Drupada, afflicted with grief, approached his wife and took counsel with her. Possessed with great fright and with heart afflicted with grief, the king of the Panchalas said unto his favourite wife, the mother of Shikhandin, these words,

“My powerful brother, king Hiranyavarman, having mustered a large force, is coming towards me in anger. Fools that we both are, what are we now to do in respect of this our daughter? Your son, Shikhandin, has been suspected to be a daughter. Under this suspicion, Hiranyavarman with his allies and followed by his army wishes to slay me thinking that he has been received by me! O you of beautiful hips, tell us now what is true or false in this, O beautiful lady! O blessed lady, hearing from you first, I will settle how to act. I am very much endangered and this child, Shikhandin, also is equally so. Indeed, O queen, O lady of the fairest complexion, you too are threatened with danger! For the relief of all, tell me who asks you what the truth is! O you of beautiful hips and sweet smiles, hearing what you have to say I shall act suitably. Although I have been deceived by you as to the duties I owe towards a son, yet, O beautiful lady, from kindness I will act towards you both in a suitable manner. Therefore, do not fear, nor let this daughter of yours fear anything. Indeed, I have deceived the king of the Dasarnakas. Tell me, O highly blessed lady, how may I act towards him so that all may yet turn up well!”

Indeed, although the king knew everything, yet he addressed his wife in the presence of others in this way, to proclaim his own innocence before others. His queen then answered him in the following words. Then, Shikhandin's mother represented unto her lord the truth about her daughter, Shikhandin. She said,

“Childless, O great king, as I was, from fear of my co-wives, when Sikhandini, my daughter, was born, I represented unto you that it was a son! For your love of me, you also had corroborated it, and, O bull among kings, you had performed all the rites prescribed for a son in respect of this daughter of mine! You then did marry her, O king, to the daughter of the king of the Dasarnakas. I also approved of this act, remembering the words of the (great) god! Indeed, I did not prevent it, remembering the words of Shiva, “Born a daughter, she will become a son!””

Hearing all this, Drupada, otherwise called Yajnasena, informed all his counsellors of these facts. The king then took counsel with ministers for the proper protection of his subjects (from the would-be invader). Although he had himself deceived the king of the Dasharnakas, yet giving it out that the alliance he had made was proper, he began to settle his plans with undivided attention. King Drupada's city was naturally well-protected. Yet at the advent of danger, they began to protect it all the more carefully and fortify it (with defensive works). The king, however, with his queen, was greatly afflicted, thinking of how a war might not take place with his brother. Reflecting on this, he began to pay his adorations to the gods. His respected wife, beholding him relying on the god and paying his adorations to them, than addressed him and said,

“Homage to the gods is productive of benefits! It is, therefore, approved by the righteous. What shall I say, again, of those that are sunk in an ocean of distress? Therefore, pay homage to those that are your superiors and let all the gods also be worshipped, making large presents the while (unto the Brahmanas)! Let oblations be poured on the fire for pacifying the ruler of the Dasarnakas. O lord, think of the means by which, without a war, you may be able to pacify your brother! Through the grace of the gods all this will happen. For the preservation of this city, O you of large eyes, you have taken counsel with your ministers. Do all, O king, that those counsels seem to indicate, for reliance on the gods, when supported by human exertion, always, O king, leads to success, If these two do not go hand-in-hand, success becomes unattainable. Therefore, with all your advisers, make such arrangements in your city as are proper, and pay homage, O monarch, as you please, to the gods.”

While husband and wife were conversing with each other thus, both filled with grief, their helpless daughter, Sikhandini, was filled with shame. She then reflected, saying,

“It is for me that these two are plunged into grief!”

Thinking so, she resolved upon putting an end to her own life. Having formed this determination, she left home, filled with heavy sorrow, and went into a dense and solitary forest that was the haunt, of a very formidable Yaksha called Sthunakarna. From fear of that Yaksha men never went into that forest. Within it stood a mansion with high walls and a gateway, plastered over with powdered earth, and rich with smoke bearing the fragrance of fried paddy. Entering that mansion, Sikhandini, the daughter of Drupada began to reduce herself by foregoing all food for many days. Thereupon, the Yaksha named Sthuna, who was endued with kindness, showed himself unto her. He enquired of her, saying,

“For what object is this endeavour of yours? I will accomplish it, tell me without delay!”

Thus asked, the maiden answered him, repeatedly saying,

“You are unable to accomplish it!”

The Guhyaka, however, rejoined, without a moment's delay, saying,

“Accomplish it I will! I am a follower of the Lord of treasures, I can, O princess, grant boons! I will grant you even that which cannot be given! Tell me what you have to say!”

Thus assured, Sikhandini represented in detail everything that had happened, unto that chief of Yakshas called Sthunakarna. She said,

“My father, O Yaksha, will soon meet with destruction. The ruler of the Dasarnakas marched against him in rage. That king eased in golden mail is endued with great might and great courage. Therefore, O Yaksha, save me, my mother, and my father! Indeed, you have already pledged yourself to relieve my distress! Through your grace, O Yaksha, I would become a perfect man! As long as that king may not depart from my city, so long, O great Yaksha, show me grace, O Guhyaka!”

Hearing those words of Sikhandini, afflicted by destiny, that Yaksha, said after reflecting in his mind, these words,

“Indeed, it was ordained to be so, it was ordained for my grief!”

The Yaksha said,

“O Blessed lady, I will certainly do what you wish! Listen, however, to the condition I make. For a certain period I will give you my manhood. You must, however, come back to me in due time. Pledge yourself to do so! Possessed of immense power, I am a ranger of the skies, wandering at my pleasure, and capable of accomplishing whatever I intend. Through my grace, save the city and your kinsmen wholly! I will bear your womanhood, O princess! Pledge your truth to me, I will do what is agreeable to you!”

Thus addressed, Sikhandini said unto him,

“O holy one of excellent vows, I will give you back your manhood! O wanderer of the night, bear you my womanhood for a short time! After the ruler of the Dasarnakas who is cased in a golden mail will have departed (from my city) I will once more become a maiden and you will become a man!”

Having said this (unto each other), they both made a covenant, and imparted unto each other's body their sexes. The Yaksha Sthuna became a female, while Sikhandini obtained the blazing form of the Yaksha. Then, Sikhandini of Panchala's race, having obtained manhood, entered his city in great joy and approached his father. He represented unto Drupada everything that had happened. Drupada, bearing it all became highly glad. Along with his wife the king recollected the words of Maheshwara. He forthwith sent messenger unto the ruler of the Dasharnakas, saying,

“This my child is a male. Let it be believed by you!”

The king of the Dasharnakas meanwhile, filled with sorrow and grief, suddenly approached Drupada, the ruler of the Panchalas. Arrived at Kampilya, the Dasharnaka king despatched, after paying him proper honours, an envoy who was one of the foremost of those conversant with the Vedas. He addressed the envoy, saying,

“Instructed by me, O messenger, say unto that worst of kings the ruler of the Panchalas, these words, viz., “O you of wicked understanding, having selected my daughter as a wife for one who is your daughter, you shall today, without doubt, behold the fruit of that act of deception.””

Thus addressed and despatched by him, the Brahmana set out for Drupada's city as Dasarnaka's envoy. Having arrived at the city, the priest went unto Drupada's presence. The king of the Panchalas then, with Shikhandin, offered the envoy a cow and honey. The Brahmana, however, without accepting that worship, said unto him these words that had been communicated through him by the brave ruler of the Dasharnakas who was cased in a golden mail. He said,

“O you of vile behaviours, I have been deceived by you through your daughter (as the means)! I will exterminate you with your counsellors and sons and kinsmen!”

Having, in the midst of his counsellors, been made by that priest to hear those words fraught with censure and uttered by the ruler of the Dasharnakas, king Drupada then, assuming a mild behaviour from motives of friendship, said,

“The reply to these words of my brother that you have said unto me, O Brahmana, will be carried to that monarch by my envoy!”

King Drupada then, sent unto the high-souled Hiranyavarman a Brahmana learned in the Vedas as his envoy. That envoy, going unto king Hiranyavarman, the ruler of the Dasharnakas, said unto him the word that Drupada had entrusted him with. He said,

“This my child is really a male. Let it be made clear by means of witness! Somebody has spoken falsely to you. That should not be believed!”

Then the king of the Dasharnakas, having heard the words of Drupada, was filled with sorrow and despatched a number of young ladies of great beauty for ascertaining whether Shikhandin was a male or female. Despatched by him, those ladies, having ascertained (the truth) joyfully told the king of the Dasarnakas everything, viz., that Shikhandin was a powerful person of the masculine sex. Hearing that testimony, the ruler of the Dasharnakas was filled with great joy, and wending then unto his brother Drupada, passed a few days with him in joy. The king, rejoiced as he was, gave unto Shikhandin much wealth, many elephants and steeds and kine. Worshipped by Drupada (as long as he stayed), the Dasharnaka king then departed, having rebuked his daughter. After king Hiranyavarman, the ruler of the Dasharnakas had departed in joy and with his anger quelled, Shikhandin began to rejoice exceedingly.

Meanwhile, sometime after (the exchange of sexes had taken place) Kubera, who was always borne on the shoulders of human beings, in course of a journey (through the earth), came to the abode of Sthuna. Staying (in the welkin) above that mansion, the protector of all the treasures saw that the excellent abode of the Yaksha Sthuna was well-adorned with beautiful garland of flowers, and perfumed with fragrant roots of grass and many sweet scents. It was decked with canopies, and scented incense. It was also beautiful with standards and banners. It was filled with edibles and drink of every kind. Beholding that beautiful abode of the Yaksha decked all over, and filled also with garlands of jewels and gems and perfumed with the fragrance of diverse kinds of flowers, and well-watered, and well-swept, the lord of the Yakshas addressed the Yakshas that followed him, saying,

“You that are endued with immeasurable prowess, this mansion of Sthuna is well-adorned! Why, however, does not that fool of wicked understanding come to me? Since that wicked-souled one, knowing I am here, approach’s me not, therefore, some severe punishment should be inflicted on him! This is my intention!”

Hearing these words of his, the Yakshas said,

“O king, the royal Drupada had a daughter born unto him, of the name of Sikhandini! Unto her, for some reason, Sthuna had given his own manhood, and having taken her womanhood upon him, he stays within his abode having become a woman! Bearing as he does a feminine form, he does not, therefore, approach you in shame! It is for this reason, O king, that Sthuna comes not to you! Hearing all this, do what may be proper!”

“Let the car be stopped here! Let Sthuna be brought to me” were the words that the lord of the Yakshas uttered, and repeatedly said, “I will punish him!” Summoned then by the Lord of Yakshas, Sthuna bearing a feminine form came there and stood before him in shame. Then, the giver of wealth cursed him in anger, saying,

“You Guhyakas, let the femininity of the wretch remain as it is!”

And the high-souled lord of the Yakshas also said,

“Since humiliating all the Yakshas, you have, O you of sinful deeds, given away your own sex to Sikhandini and taken from her, O you of wicked understanding, her femininity, since, O wicked wretch, you have done what has never been done by anybody, therefore from this day, you shall remain a woman and she shall remain a man!”

At these words of his, all the Yakshas began to soften Vaishravana for the sake of Sthunakarna repeatedly saying, “Set a limit to your curse!” The high-souled lord of the Yakshas then said unto all these Yakshas that followed him, from desire of setting a limit to his curse, these words, viz., “After Shikhandin's death, you Yakshas, this one will regain his own form! Therefore, let this high-souled Yaksha Sthuna be freed from his anxiety!”

Having said this, the illustrious and divine king of the Yakshas, receiving due worship, departed with all his followers who were capable of traversing a great distance within the shortest space of time. Sthuna, with that curse pronounced on him, continued to live there. When the time came, Shikhandin without losing a moment came unto that wanderer of the night. Approaching his presence he said, “I have come to you, O holy one!”

Sthuna then repeatedly said unto him, “I am pleased with you!” Indeed, beholding that prince return to him without guile, Sthuna told Shikhandin everything that had happened. Indeed, the Yaksha said,

“O son of a king, for you I have been cursed by Vaishravana. Go now, and live happily amongst men as you choose. Your coming here and the arrival of Pulastya's son were, I think, both ordained from beforehand. All this was incapable of being prevented!”

Thus addressed by the Yaksha, Sthuna, Shikhandin came to his city, filled with great joy. He worshipped with diverse scents and garlands of flower and costly presents persons of the regenerate class, deities, big trees and crossways. Drupada, the ruler of the Panchalas, along with his son Shikhandin whose wishes had been crowned with success, and with also his kinsmen, became exceedingly glad. The king then gave his son, Shikhandin, who had been a woman, as a pupil to Drona. Prince Shikhandin obtained, along with the Kauravas and the Pandavas, the whole science of arms with its four divisions. (his brother) Dhrishtadyumna of Prishata's race also obtained the same.

Indeed, all this way represented unto Bhishma by the spies, disguised as idiots and as persons without the senses of vision, and hearing whom Bhishma had set upon Drupada. It is thus that that best of Rathas. Shikhandin, the son of Drupada, having first been born a female, subsequently became a person of the other sex. It was the eldest daughter of the ruler of Kashi, celebrated by the name of Amba, who was born in Drupada's line as Shikhandin.