The thirteenth day of war-2: Arjuna’s vow

OM! Having bowed down unto Narayan, and unto that most exalted of male beings, viz., Nara, and unto the goddess Saraswati also, must the word Jaya be uttered.

Yudhishthira laments

After the slaughter of that hero, that leader of car-divisions, viz., the son of Subhadra, the Pandava warriors, leaving their cars and putting off their armour, and throwing aside their Lows, sat, surrounding king Yudhishthira. They were brooding over that grief of theirs, their hearts fixed upon the (deceased) Abhimanyu. Indeed, upon the fall of that heroic nephew of his, viz., the mighty car-warrior Abhimanyu, king Yudhishthira, overwhelmed with grief, indulged in (these) lamentations:

“Alas, Abhimanyu, from desire of achieving my good, pierced the array formed by Drona and teeming with his soldiers. Encountering him in battle, mighty bowmen endued with great courage, accomplished in weapons and incapable of being easily defeated in battle, were routed and forced to retreat. Encountering our implacable foe Duhshasana in battle, he with his arrows, caused that warrior to fly away from the field, deprived of his senses. Alas, the heroic son of Arjuna, having crossed the vast sea of Drona's army, was ultimately obliged to become a guest of Yama's abode, upon encountering the son of Duhshasana. When Abhimanyu is slain, how shall I cast my eyes on Arjuna and also the blessed Subhadra deprived of her favourite son? What senseless, disjointed, and improper words shall we have to say today unto Hrishikesha and Dhananjaya! Desirous of achieving what is good, and expectant of victory, it is I who have done this great evil unto Subhadra and Keshava and Arjuna. He that is covetous never beholds his faults. Covetousness spring from folly. Collectors of honey see not the fall that is before them; I am like them. He who was only a child, he who should have been provided with (good) food, with vehicles, with beds, with ornaments, alas, even he was placed by us in the van of battle. How could good come to a child of tender years, unskilled in battle, in such a situation of great danger. Like a horse on proud mettle, he sacrificed himself instead of refusing to do the bidding of his master.

Alas, we also shall today lay ourselves down on the bare earth, blasted by the glances of grief, cast by Arjuna filled with wrath. Dhananjaya liberal, intelligent, modest, forgiving, handsome, mighty, possessed of well-developed and beautiful limbs, respectful to superiors, heroic, beloved, and devoted to truth; of glorious achievements' the very gods applaud his feats. That valiant hero slew the Nivatakavachas and the Kalakeyas, those enemies of Indra having their abode in Hiranyapura. In the twinkling of an eye he slew the Paulomas with all their followers. Endued with great might, he grants quarter to implacable enemies asking for quarter! Alas, we could not protect today the son of even such a person from danger. A great fear has overtaken the Dhartarashtras endued though they might be with great strength! Enraged at the slaughter of his son, Partha will exterminate the Kauravas. It is evident also that the mean-minded Duryodhana having mean counsellors, that destroyer of his own race and partisans, beholding this extermination of the Kaurava army, will give up his life in grief. Beholding this son of Indra's son, of unrivalled energy and prowess, on the field of battle, neither victory, nor sovereignty, nor immortality, nor abode with the very celestials, causes me the least delight!”

Vyasa consoles Yudhishthira

While Kunti's son, Yudhishthira, was indulging in such lamentations, the great Rishi Krishna Dwaipayana came to him. Worshipping him duly, and causing him to be seated, Yudhishthira, afflicted with grief on account of the death of his brother's son, said,

“Alas, while battling with many mighty bowmen, the son of Subhadra, surrounded by several great car-warriors of unrighteous propensities, has been slain on the field. The slayer of hostile heroes, the son of Subhadra, was a child in years and of childish understanding. He fought in battle against desperate odds. I asked him to open a passage for us in battle. He penetrated within the hostile army, but we could not follow him, obstructed by the ruler of the Sindhus. Alas, they that betake themselves to battle as a profession, always fight with antagonists equally circumstanced with themselves. This battle, however, that the enemy fought with Abhimanyu, was an extremely unequal one. It is that which grieves me greatly and draws tears from me. Thinking of this, I fail to regain peace of mind.”

The illustrious Vyasa, addressing Yudhishthira who was indulging in such lamentations and who was thus unmanned by an accession of sorrow, said these words. Vyasa said,

“O Yudhishthira, O you of great wisdom, O you that are master of all branches of knowledge, persons like you never suffer themselves to be stupefied by calamities. This brave youth, having slain numerous foes has ascended to heaven. Indeed, that best of persons, (though a child), acted, however, like one of matured years. O Yudhishthira, this law is incapable of being transgressed. O Bharata, Death takes all viz., Gods and Danavas and Gandharvas (without exception).”

Yudhishthira said,

“Alas, these lords of earth, that lie on the bare earth, slain in the midst of their forces, bereft of consciousness, were possessed of great might. Others (of their class) possessed strength equal to that of ten thousand elephants. Others, again, were endued with the impetuosity and might of the very wind. They have all perished in battle, slain by men of their own class. I do not behold the person (save one of their own class) who could slay any of them in battle. Endued with great prowess, they were possessed of great energy and great might. Alas, they who used daily to come to battle with this hope firmly implanted in their hearts, viz., that they would conquer, alas even they, possessed of great wisdom, are lying on a field, struck (with weapons) and deprived of life. The significance of the word Death has today been made intelligible, for these lords of earth, of terrible prowess, have almost all been dead. Those heroes are lying motionless; reft of vanity, having succumbed to foes. Many princes, filled with wrath, have been victimised before the fire (of their enemies' wrath). A great doubt possesses me, viz., whence is Death? Whose (offspring) is Death? What is Death? Why does Death take away creatures? O grandsire, O you that resembles a god, tell me this.”

Unto Kunti's son, Yudhishthira, asking him thus, the illustrious Rishi, comforting him, said these words. Vyasa said,

“As regards the matter in hand, O king, this ancient story of what Narada had in days of old said unto Akampana is cited. King Akampana, O monarch, I know, while in this world was afflicted with very great and unbearable grief on account of the death of his son, I will now tell these the excellent story about the origin of Death. Having listened to it, you will be emancipated from sorrow and the touch of affection's tie. Listen to me, O sire, as I recite this ancient history. This history is, indeed, excellent. It enhances the period of life, kills grief and conduces to health. It is sacred, destructive of large bodies of foes, and auspicious of all auspicious things. Indeed, this history is even as the study of the Vedas. O monarch, it should every morning be listened to by the foremost of kings who are desirous of long-lived children and their own good.”

Vyasa then narrated the conversation between Akampana and Narada in which the origin of Death was narrated by Narada. Vyasa continued,

“Narada, that foremost of superior Rishi, that celestial ascetic of immeasurable soul, thus addressed by the king, proceeded to the woods of Nandana. The frequent recital of this history for the hearing of others, as also the frequent hearing of this history, is regarded as cleansing, leading to fame and heaven and worthy of approbation. It enhances besides, the period of life. Having listened to this instructive story, cast off your grief, O Yudhishthira, reflecting besides or, the duties of a Kshatriya and the high state (of blessedness) attainable by heroes. Abhimanyu, that mighty car-warrior, endued with mighty energy, having slain (numerous) foes before the gaze of all bowmen, has attained to heaven. The great bowman, that mighty car-warrior, struggling on the field, has fallen in the battle struck with sword and mace and dart, and bow. Sprung from Soma, he has disappeared in the lunar essence, cleansed of all his impurities. Therefore, O son of Pandu, mustering all your fortitude, yourself with your brothers, without allowing your senses to be stupefied speedily set out, inflamed with rage, for battle.”

Hearing of the origin of Death and her strange acts, king Yudhishthira, humbly addressing Vyasa, once more said these words unto him. Yudhishthira said,

“Many kings there were in blessed countries, of righteous deeds and of prowess equal to that of Indra himself. They were royal sages, O regenerate one, that were sinless and truth-speaking. Once more, address me in words of grave import, and console me with (accounts of) the feats of those royal sages of ancient times. What was the measure of the sacrificial gifts made by them? Who were those high-souled royal sages of righteous deeds that made them? Tell me all this, O illustrious one!”

Then Vyasa narrated to Yudhishthira the story of sixteen kings, as it was told to Srinjaya by Narada. Vyasa continued,

“As regards Abhimanyu, he was brave and heroic. He has fulfilled the purposes of life, for the brave son of Subhadra, having blasted his foes by thousands, has left the world, falling in the field of battle. Those inaccessible regions that are attainable by Brahmacharya, by knowledge, by acquaintance with the scriptures, by foremost of sacrifices, even, these have been obtained by your son. Men of knowledge always desire heaven by their righteous deeds. They that are living in heaven never prefer this world to heaven. Therefore, it is not easy for any desirable thing that might have been unattained by him to bring back into the world Arjuna's son slain in battle and now residing in heaven. Your son has attained to that eternal goal which is attained by yogins with eyes shut in contemplation or by performers of great sacrifices, or people possessed of great ascetic merit. After death, attaining a new body that hero is shining like a king in his own immortal rays. Indeed, Abhimanyu has once more got his own body of lunar essence that is desirable by all regenerate persons. He deserves not your grief. Knowing this, be quiet, and slay your foes. Let fortitude be yours. O sinless one, it is the living that stand in need of our grief, and not they that have attained to heaven. His sins increase, O king, for whom, the living grieve. Therefore, he that is wise, abandoning grief, should strive for (the) benefit (of the dead). The living man should think of the joy, the glory, and the happiness (of the dead). Knowing this, the wise never indulge in grief, for grief is painful. Know this to be true. Rise up! Strive (to achieve your purpose). Do not grieve. You have heard of the origin of Death, and her unexampled penances, as also the impartiality of her behaviour towards all creatures. You have heard that prosperity is unstable. You have heard how the dead son of Srinjaya was revived. O learned king, do not grieve. Peace be to you, I go!”

Having said this, the holy Vyasa disappeared then and there. Upon the departure of that master of speech, that foremost of intelligent persons, viz., the holy Vyasa, whose colour was like that of the clouded sky, Yudhishthira, having derived consolation in consequence of what he had heard about the sacrificial merit and prosperity of these great monarchs of olden times, possessed of energy equal to that of the great Indra himself and all of whom had acquired wealth by righteous means, mentally applauded those illustrious persons and became freed from grief. Once more, however, with a melancholy heart he asked himself, saying, “What shall we say unto Dhananjaya?”

Arjuna returns to camp

When that terrible day, so fraught with the slaughter of creatures, departed, and when the sun set, the beautiful twilight of the evening spread itself. The troops of both parties, had retired to their tents. Then the ape-bannered Jishnu, having slain a large number of Samshaptakas by means of his celestial weapons, proceeded towards his tent, mounted on that victorious car of his. As he was proceeding, he asked Govinda, with voice choked with tears,

“Why is my heart afraid, O Keshava, and why does my speech falter? Evil omens encounter me, and my limbs are weak. Thoughts of disaster possess my mind without living it. On earth, on all sides, various omens strike me with fear. Of many kinds are those omens and indications, and seen everywhere, foreboding dire calamity. Is it all right with my venerable superior, viz., the king with all his friends?”

Vasudeva said,

“It is evident that everything is right with your brother and his friends. Do not grieve, some trifling evil in another direction will happen.”

Then those two heroes (viz., Krishna and Arjuna), having adored the Twilight, mounted on their car and proceeded, talking of the day's battle so destructive of heroes. Having achieved feats exceedingly difficult of accomplishment, Vasudeva and Arjuna, at last, reached the (Pandava) encampment. Then that slayer of hostile heroes, viz., Bibhatsu, beholding the camp joyless and melancholy and everything to be in confusion, addressed Krishna with an agonised heart, and said,

“O Janardana, no auspicious trumpet blows today, its blasts mingled with the beat of drums and the loud blare of conchs. The sweet Vina also is nowhere played upon in accompaniment with slapping of palms. Auspicious and delightful songs fraught with praise are nowhere recited or sung by our bards amongst the troops. The warriors also, all recede hanging down their heads. They do not tell me beholding me, as before, of the feats achieved by them. O Madhava, is it all right with my brothers today? Beholding our own men plunged in grief, I know no peace. Is it all right, O giver of honours, with the ruler of the Panchalas, or Virata, or all our warriors, O you of unfading glory? Alas, Subhadra's son, ever cheerful, does not today, with his brothers, come out with smiles to receive me returning from battle.”

Thus conversing, those two, (viz., Krishna and Arjuna), entered their own camp. They saw that the Pandavas, all cheerless, were sitting, plunged in great grief. Beholding his brothers and sons, the ape-bannered Arjuna became very cheerless. Not seeing the son of Subhadra there, Arjuna said,

“Pale is the colour I behold of the faces of you all. I do not, again, see Abhimanyu. Nor does he come to congratulate me. I heard that Drona had today formed the circular array. None amongst you, save the boy Abhimanyu, could break that array. I, however, did not teach him how to come out of that array, after having pierced it. Did you cause the boy to enter that array? Has that slayer of heroes, viz., the son of Subhadra, that mighty bowman, having pierced that array, through numberless warriors of the enemy in battle, fallen, at last in the fight? Oh, tell me, how that hero of mighty arms and red eyes, born (in our line) like a lion on the mountain breast, and equal unto the younger brother of Indra himself, has fallen on the field of battle? What warrior, deprived on his senses by Death ventured to slay that dear son of Subhadra, that favourite of Draupadi and Keshava, that child ever loved by Kunti? Equal unto the high-souled Vrishni hero, Keshava, himself in prowess and learning and dignity, how has he been slain on the field of battle? The favourite son of that daughter of the Vrishni race, always cherished by me, alas, if I do not see him I will repair to the abode of Yama. With locks ending in soft curls, of tender years, with eyes like those of a young gazelle, with tread like that of an infuriated elephant, tall like a Sala offshoot, of sweet speech accompanied with smiles, quiet, ever obedient to the behest of his superiors, acting like one of mature years though tender in age, of agreeable speech, reft of vanity, of great courage and great energy, of large eyes resembling lotus-petals, kind to those devoted to him, self-restrained, following nothing mean, grateful, possessed of knowledge, accomplished in weapons, unretreating from battle, always delighting in fight, and enhancing the fears of foes, engaged in the welfare of kinsmen, desirous of victory into sires, never striking first, perfectly fearless in battle, alas, if I do not behold that son, I will repair to the abode of Yama.

In the counting of car-warriors always reckoned as a Maharatha, superior to me one and a half times, of tender years, of mighty arms, even dear to Pradyumna and Keshava and myself, alas, if I do not behold that son I will repair to the abode of Yama. Of beautiful nose, of beautiful forehead, of fair eyes and eyebrows and lips, if I do not behold that face, what peace can my heart have? Melodious as the voice of the male Kokila, delightful, and sweet as the warblings of the Vina, without listening to his voice, what peace can my heart have? His beauty was unrivalled, rare even among the celestials. Without casting my eyes on that form, what peace can my heart have? Accomplished in saluting (his superiors) with reverence, and always obedient to the behests of his sires, alas, if I do not behold him, what peace can my heart have? Brave in battle, accustomed to every luxury, deserving of the softest bed, alas, he sleeps today on the bare earth, as if there is none to take care of him, although he is foremost of those that have protectors to look after them. He on whom, while on his bed, the foremost of beautiful women used to attend, alas, he mangled with shafts, will have inauspicious jackals, prowling over the field, to attend upon him today. He who was formerly roused from his slumbers by singers and bards and panegyrists, alas, he will today be surely awakened by discordant beasts of prey. That beautiful face of his eminently deserved to be shaded by the umbrella, alas, the dust of battle-field will surely befoul today.

O child, unfortunate that I am, death forcibly takes you away from me, who was never satiated with looking at you. Without doubt, that abode of Yama, which is always the goal of persons of righteous deeds, that delightful mansion, illuminated today by your own splendours, is rendered exceedingly beautiful by you. Without doubt, Yama and Varuna and Shatakratu and Kubera, obtaining you as a favourite guest, are making much of your heroic self.”

Thus indulging in diverse lamentations, like a merchant whose vessel has been sunken, Arjuna, afflicted with great grief, asked Yudhishthira, saying,

“O, you of Kuru's race, has he ascended to heaven, having caused a great slaughter among the enemy and contended with the foremost warriors in the face of battle? Without doubt, while contending single-handed with foremost of warriors, countless in number, and fighting with vigour and resolution, his heart turned towards me from a desire of help. While afflicted by Karna and Drona and Kripa and others with sharp shafts of diverse kinds and bright points, my sons of little strength, must have repeatedly thought, “My father will in this press be my rescuer.” I think, while indulging in such lamentations, he was felled on the ground by cruel warriors. Or, perhaps, when he was begotten by me, when he was the nephew of Madhava, when he was born in Subhadra he could not have uttered such lamentations. Without doubt, my heart, hard as it is, is made of the essence of the thunder, since it breaks not, even though I do not behold that mighty-armed hero of red eyes. How could those mighty bowmen of cruel hearts shoot their deep-piercing shafts upon that child of tender years, who, again, Was my son and the nephew of Vasudeva? That noble-hearted youth who, coming forward every day, used to congratulate me, alas, why does he not present himself today to me when I come back having slain the foe?

Without doubt, overthrown, he lies today on the bare earth bathed in blood. Beautifying the earth by his body, he lies like the sun fallen (from the firmament). I grieve for Subhadra, who, hearing of the death in battle of her unretreating son, will, afflicted with sorrow, cast away her life. What will Subhadra missing Abhimanyu, say unto me? What also will Draupadi say unto me? Afflicted with grief as they are, what also shall I say unto them? Without doubt, my heart is made of the essence of the thunder, since it breaks not in a thousand fragments at the sight of my weeping daughter-in-law, pierced with grief. The leonine shouts of the Dhritarashtras swelling with pride did, indeed, enter my ears. Krishna also heard Yuyutsu, censuring the heroes (of the Dhritarashtra army in these words):

“You mighty car-warriors, having been unable to vanquish Bibhatsu, and having slain only a child, why do you rejoice? Why, having done what is disagreeable to those two, viz., Keshava and Arjuna, in battle, why do you in joy roar like lions, when truly the hour for sorrow is come? The fruits of this sinful deed of yours will soon overtake you. Heinous is the crime perpetrated by you. How long will it not bear its fruits?”

Rebuking them in these words, the high-souled son of Dhritarashtra by his Vaishya wife, went away, casting off his weapons afflicted with rage and grief. O Krishna, why did you not tell me all this during the battle? I would then have consumed all those car-warriors of cruel hearts.”

Then Vasudeva, consoling Partha who was afflicted with grief on account of his son, who was exceedingly anxious, whose eyes were bathed in tears, and who was, in fact, overwhelmed with this sorrow caused by the slaughter of his child, said unto him,

“Do not yield so to grief. This is the way of all brave, unretreating heroes, especially of Kshatriyas, whose profession is battle. O foremost of intelligent men, even this is the goal ordained by the authors of our scriptures for unretreating heroes engaged in battle. Death is certain for heroes that do not retreat. There is no doubt that Abhimanyu has ascended to those regions that are reserved for persons of righteous acts. O bull of Bharata's race, even this is coveted by all that are brave, viz., that they may die in battle, facing their foes. As regards Abhimanyu, he having slain in battle many heroic and mighty princes, has met with that death in the face of battle which is coveted by heroes. Do not grieve, O tiger among men! The legislators of old have declared this to be the eternal merit of the Kshatriyas, viz., their death in battle. O best of the Bharatas, these brothers of yours are all exceedingly cheerless, as also the king, and these your friends, seeing you plunged in grief. O giver of honours, comfort them in consoling words. That which should be is known to you. It befits you not to grieve.”

Thus comforted by Krishna of wonderful deeds, Partha then said these words unto all his brothers, with voice choked with sorrow:

“O lord of the earth, I desire to hear how the mighty-armed Abhimanyu, how that hero of large eyes, resembling lotus-petals, fought. You will see that I will exterminate the foe with his elephants and cars and steeds, I will exterminate in battle those slayers of my son with all their followers and kinsmen. You all are accomplished in arms. You all were armed with weapons, how then could Subhadra's son be slain, even if it were the wielder of the thunder-bolt himself with whom he fought? Alas, if I had known that Pandavas and the Panchalas would be able to protect my son in battle, I myself would have then protected him. You were then on your cars, you were shooting your shafts. Alas, how then could Abhimanyu be slain by the foe, causing a great carnage in your ranks? Alas, you have no manliness, nor have you any prowess, since in the very sight of you all was Abhimanyu slain. Or, I should chide my own self, since knowing that you all are weak, cowardly, and irresolute, I went away! Alas, are your coats of mail and weapons of all kinds only ornaments for decking your persons, and were words given to you only for speaking in assemblies, that you failed to protect my son (even though you were clad in mail, armed from head to foot, and even though you had assured me in words of your competence)?”

Having said these words, Partha sat down, holding bow and his excellent sword. Indeed, none could, at that time, even look at Bibhatsu who then resembled the Destroyer himself in wrath, repeatedly drawing deep breaths. None of his friends or kinsmen could venture to look at or speak unto Arjuna, as he sat there exceedingly afflicted with grief on account of his son, and with face bathed in tears. None Indeed could address him, save Vasudeva or Yudhishthira. These two, under all circumstances, were acceptable to Arjuna. Because they were highly reverenced and dearly loved, therefore, could they alone address him at such times. Then king Yudhishthira addressing Partha, of eyes like lotus-petals, who was then filled with rage and exceedingly afflicted with grief on account of the death of his son, said these words. Yudhishthira said,

“O mighty-armed one, after you had gone towards the army of the Samshaptakas, the preceptor Drona made fierce endeavours for seizing me. We succeeded, however, in resisting Drona at the head of the array at all points, having in that battle, disposed our vigorously contending car-divisions in counter-array. Held in check by a large number of warriors, and myself also having been well protected, Drona began to smite us with great activity, afflicting us with his whetted shafts. Thus afflicted by him, we could not then even gaze at his army, far less face it in battle. All of us then, addressing your son by Subhadra, who was equal to yourself, O lord, in prowess said unto him, “[O son, pierce this array of Drona!]” That valorous hero thus urged by us, then sought, like a good horse, to take that burden on himself, however unbearable it might have been for him. Endued as he was with your energy, aided by that knowledge of weapons which he derived from you, that child then penetrated unto that array, like Garuda penetrating into the ocean. As regards ourselves, we followed that hero, that son of Subhadra, desirous in that battle, of penetrating (into the Dhritarashtra army) by the same path by which Abhimanyu had entered it. Then, O sire, the wretched king of the Sindhus, viz., Jayadratha, in consequence of the boon granted to him by Rudra, checked all of us! Then Drona, Kripa and Karna and Drona's son, and the king of the Kosalas, and Kritavarman, these six car-warriors surrounded the son of Subhadra. Having surrounded that child all those great car-warriors, too many for him although he was contending to the utmost of his power, deprived him of his car. After he had been deprived of his car, Duhshasana's son, though he himself had a hair-breadth escape, succeeded, as chance would have it, in making Abhimanyu, meet with his end. As regards Abhimanyu, he, having slain many thousands of men and steeds and elephants, and eight thousand cars, and once more nine hundred elephants, two thousand princes, and a large number of heroic warriors unknown to fame, and despatching in that battle king Brihadbala also to heaven, at last, through ill luck, met with his own death. Thus has occurred this event that so enhances our grief! That tiger among men has even thus ascended to heaven!”

Arjuna vows kill Jayadratha

Hearing these words uttered by king Yudhishthira, Arjuna, saying, “Oh son!” and breathing a deep sigh, fell down on the earth in great pain. Then all the warriors of the Pandavas, surrounding Dhananjaya with cheerless faces began, filled with grief, to look at one another with winkless eyes. Recovering consciousness then, Vasava's son became furious with rage. He seemed to be in a feverish tremor, and sighed frequently. Squeezing his hands, drawing deep breaths, with eyes bathed in tears, and casting his glances like a mad man, he said these words. Arjuna said,

“Truly do I swear that tomorrow I will slay Jayadratha! If from fear of death, he does not forsake the Dhritarashtras, or implore our protection, or the protection of Krishna that foremost of men or of yours, O king, I shall assuredly slay him tomorrow! Forgetting his friendship for me, engaged in doing what is agreeable to Dhritarashtra's son, that wretch is the cause of the child's slaughter! Tomorrow I will slay him! Whoever they may be that will encounter me in battle tomorrow for protecting him, be it Drona, or Kripa, O king, I will cover them all with my arrow! You bulls among men, if I do not achieve even this in (tomorrow's) battle, let me not attain the region., reserved for the righteous, you foremost of heroes! Those regions that are for them that slay their mothers, or for them that slay their fathers, or them that violate their preceptor's beds, or them that are vile and wicked, or them that cherish envy against the righteous, or them that speak ill of others or them that appropriate the wealth confidingly deposited with them by others, or them that are betrayers of trusts, or them that speak ill of wives enjoyed by them before, or them that have slain Brahmanas, or them that have killed kine, or them that eat sugared milk and rice, or food prepared of barley, or pot-herbs, or dishes prepared of milk, sesamum, and rice, or thin cakes of powdered barley fried in clarified butter or other kinds of cakes, or meat, without having dedicated the same to the gods,--even those regions shall speedily be mine if I do not slay Jayadratha!

Those regions to which they go that offer insults to Brahmanas devoted to the study of the Vedas, or otherwise worthy of respect, or to those that are their preceptors, (those regions shall speedily be mine if I do not slay Jayadratha!) That end which becomes theirs who touch Brahmanas or fire with the feet, that end which becomes theirs who throw phlegm and excreta and eject urine into water, even that miserable end shall be mine, if I do not slay Jayadratha! That end which is his who bathes (in water) in a state of nudity, or his who does not hospitably entertain a guest, that end which is theirs who receive bribes, speak falsehood, and deceive and cheat others, that end which is theirs who offend against their own souls, or who falsely utter praises (of others), or of those low wretches who eat sweetmeats in the sight of servants and sons and wives and dependents without sharing the same with those, that awful end shall be mine if I do not slay Jayadratha! That end which overtakes the wretch of ruthless soul who without supporting a righteous and obedient protege casts him off, or him who, without giving unto a deserving neighbour the offerings in Shraddhas, gives them away unto those that deserve them not, that end which is his who drinks wine, or his who insults those that are worthy of respect, or his who is ungrateful, or his who speaks ill of his brothers, that end shall soon be mine if I do not stay Jayadratha! The end of all those sinful persons whom I have not mentioned, as also of those whom I have mentioned, shall soon be attained by me, if after this night passes away, I do not slay Jayadratha tomorrow.

Listen now to another oath of mine! If tomorrow's sun set without my slaying that wretch, then even here I shall enter the blazing fire! You Asuras and gods and men. You birds and snakes, you Pitris and all wanderers of the night, you regenerate Rishis and celestial Rishis, you mobile and immobile creatures, you all that I have not mentioned, you will not succeed in protecting my foe from me! If he enters the abode of the nether region, or ascends the firmament, or repairs to the celestials, or the realms of the Daityas, I shall still, with a hundred arrows, assuredly cut off, on the expiration of this night, the head of Abhimanyu's foe!”

Having uttered these words, Arjuna began to stretch Gandiva with both his arms. Transcending Arjuna's voice the sound of that bow rose and touched the very heavens. After Arjuna had taken that oath, Janardana, filled with wrath, blew his conch, Panchajanya. Phalguna blew Devadatta. The great conch Panchajanya, well filled with the wind from Krishna's mouth, produced a loud blare. That blare made the regents of the cardinal and the subsidiary points, the nether regions, and the whole universe, to shake, as it happens at the end of the Yuga. Indeed after the high-souled Arjuna had taken the oath, the sound of thousands of musical instruments and loud leonine roars arose from the Pandava camp.

Duryodhana and Drona reassure the frightened Jayadratha

When the spies (of Duryodhana), having heard that loud uproar made by the Pandavas desirous of victory, informed (their masters of the cause), Jayadratha, overwhelmed with sorrow, and with heart stupefied with grief, and like one sinking in a fathomless ocean of distress, slowly rose up and having reflected for a long while, proceeded to the assembly of the kings. Reflecting for a while in the presence of those gods among men, Jayadratha, in fear of Abhimanyu's father and covered with shame, said these words,

“He who in Pandu's soil was begotten by Indra under the influence of desire, that wicked wretch is thinking of despatching me to the abode of Yama! Blessed be you, I shall, therefore go back to my home from desire of life! Or, you bulls among Kshatriyas, protect me by the force of your weapons! Partha seeks to slay me, you heroes, render me fearless! Drona and Duryodhana and Kripa, and Karna, and the ruler of the Madras, and Balhika, and Duhshasana and others, are capable of protecting a person who is afflicted by Yama himself. When however, I am threatened by Phalguna alone, will not all these the lords of earth, will not all of you, joined together, be able to protect me? Having heard the shouts of joy of the Pandavas, great has been my fear. My limbs, you lords of earth, have become powerless like those of a person on the point of death? Without doubt, the wielder of Gandiva has sworn for my death! It is for this that the Pandavas are shouting in joy at a time when they should weep! Let alone the rulers of men, the very gods and Gandharvas, the Asuras, the Uragas, and the Rakshasas, cannot venture to baffle a vow of Arjuna. Therefore, you bulls among men, blessed be you, give me permission (to leave the Kuru camp). I want to make myself scarce. The Pandavas will no longer be able to find me!”

While indulging in such lamentations, with heart agitated by fear, king Duryodhana, always looking upon the accomplishment of his own business to be preferable to everything else, said unto him these words,

“Do not fear, O tiger among men! O bull among men, who will seek to encounter you in battle when you will remain in the midst of these Kshatriya heroes! Myself, Vikartana's son, Karna, Chitrasena, Vivimshati, Bhurishravas, Shala, Shalya, the invincible Vrishasena, Purumitra, Jaya, Bhoja, Sudakshina the ruler of the Kambojas, Satyavrata, the mighty-armed, Vikarna, Durmukha, Duhshasana, Subahu, the ruler of the Kalingas, with his weapons upraised, Vinda and Anuvinda of Avanti, Drona, Drona's son, and Subala's son (Shakuni), these and numerous other kings will, with their forces, face the battle surrounding you on all sides! Let the fever of your heart, therefore, be dispelled! You are yourself one of the foremost of car-warriors! O you of immeasurable splendour, you yourself are a hero! Being what you are how can you then see any cause of fear, O king of the Sindhus! The eleven Akshauhinis of troops I own will carefully fight for protecting you! Therefore, do not fear, O king of the Sindhus! Let your fears be dispelled!”

Thus comforted by Dhritarashtra’s son, the king of the Sindhus then, accompanied by Duryodhana, repaired that very night to Drona (the generalissimo of the Kuru army). Then, having touched Drona's feet with reverence, and taken his seat with humility, he asked the preceptor these words,

“In hitting the aim, in hitting it from it distance, in tightness of hand, and in the force of the stroke, O illustrious one, tell the difference between myself and Phalguna! O preceptor, I wish to know accurately the difference as regards proficiency (in the science of arms) between myself and Arjuna! Say it unto me truly”

Drona said,

“Of tutorial instruction, both of you, i.e., yourself and Arjuna, have had the same measure, O son! In consequence, however, of yoga and the hard life led by Arjuna, he is superior to you! You should not, however, for any reason, cherish fear of Partha! Without doubt, I will, O son, protect you from this fear! The very gods, cannot prevail over him who is protected by my arms! I will form an array which Partha will not succeed in piercing! Therefore contained you in battle, do not fear, observing the duties of your own order! O mighty car-warrior, tread in the track of your sires and grandsires! Having duly studied the Vedas, you have poured libations, according to the ordinance, into fire! You have also performed many sacrifices: Death cannot, therefore, be an object of terror to you! (For if you die), attaining then to that great good fortune which is unattainable by vile men, you will acquire all those excellent regions in heaven that are attainable by the might of one's arms! The Kauravas, the Pandavas, the Vrishnis, and other men, as also myself with my son, are all mortal and short-lived! Think of this. One after another, all of us, slain by Time which is all powerful, shall go to the other world, carrying with us only our respective deeds I Those regions that ascetics acquire by undergoing severe penances, those regions are acquired by heroic Kshatriyas that are observant of the duties of their order.”

Thus was the ruler of the Sindhus consoled by Bharadwaja's son. Banishing his fear of Partha, he set his heart on battle. Then, Dhritarashtra’s troops also felt great delight, and the loud sounds of musical instruments were heard, mingled with leonine shouts.

Conversation between Krishna and Arjuna

After Partha had vowed the death of the ruler of the Sindhus, the mighty-armed Vasudeva addressed Dhananjaya and said,

“With the consent of your brothers (alone, but without consulting me), you have sworn, saying, “I will slay the ruler of the Sindhus!” This has been an act of great rashness (on your part)! Without consulting me, you have taken up a great weight (upon your shoulders)! Alas, how shall we escape the ridicule of all men? I had sent some spies into the camp of Dhritarashtra's son. Those spies, quickly coming unto me, gave me this information, viz., that after you, O lord, had vowed to slay the ruler of the Sindhus, loud leonine shouts, mingled with the sounds of (our) musical instruments, were heard by the Dhritarashtras. In consequence of that uproar, the Dhritarashtras, with their well-wishers, became terrified, “These leonine shouts are not, causeless!” thought they, and waited (for what would ensue). O you of mighty arms, an uproarious din then arose amongst the Kauravas, of their elephants and steeds and infantry. A terrible rattle was also heard of their cars. They thought that having heard of the death of Abhimanyu, Dhananjaya, deeply afflicted will in wrath may come out in the night for battle! The king thus waited (ready for battle). While preparing themselves, O you of eyes like lotus-petals, they then learnt truly the vow about the slaughter of the ruler of the Sindhus, made by you that are wedded to truth. Then all the counsellors of Suyodhana became heartless and frightened like little animals. As regards king Jayadratha, that ruler of the Sindhus and the Sauviras, overwhelmed with grief and becoming thoroughly cheerless he stood up and entered his own tent with all his counsellors. Having consulted (with them) about every remedy that could benefit him at a time when he stood in need of consultation, he proceeded to the assembly of the (allied) kings and there said these words unto Suyodhana,

“Dhananjaya thinking me to be the slayer of his son, will tomorrow encounter me in battle! He has, in the midst of his army, vowed to stay me! That vow of Savyasachin the very gods and Gandharvas and Asuras and Uragas and Rakshasas cannot venture to frustrate! Protect me, therefore, you all in battle! Let not Dhananjaya, placing his foot on your head, succeed in hitting the mark! Let proper arrangements be made in respect of this matter! Or, if, O delighter of the Kurus, you think that you will not succeed in protecting me in battle, grant me permission then, O king, so that I may return home!”

Thus addressed (by Jayadratha), Suyodhana became cheerless and sat, hanging down his head. Ascertaining that Jayadratha was in a great fright, Suyodhana began to reflect in silence. Beholding the Kuru king to be greatly afflicted, king Jayadratha, the ruler of the Sindhus, slowly said these words having a beneficial reference to himself,

“I do not behold here that bowman of superior energy who can baffle with his arms the weapons of Arjuna in great battle! Who, even if it be Shatakratu himself, will stay in front of Arjuna having Vasudeva for his ally, while wielding the bow Gandiva? It is heard that lord Maheshwara himself of supreme energy had been encountered, before this, by Partha on foot, on the mountains of Himavat! Urged by the chief of the celestials, he slew on a single car, a thousand Danavas dwelling in Hiranyapura! That son of Kunti is now allied with Vasudeva of great intelligence. I think that he is competent to destroy the three worlds including the very gods. I wish that you will either grant me permission (to leave the field for my home) or that the high-souled and heroic Drona with his son will protect me! Or, I would await your pleasure!”

O Arjuna, (thus addressed by Jayadratha) king Suyodhana humbly beseeched the preceptor in this matter. All remedial measures have been adopted. Cars and steeds have been arranged. Karna and Bhurishravas, and Drona's son, and the invincible Vrishasena, and Kripa, and the ruler of the Madras, these six will be in (Jayadratha's) van. Drona will form an array half of which will be a Shakata and half a lotus. In the middle of the leaves of that lotus will be a needle-mouthed array. Jayadratha, that ruler of the Sindhus, difficult of being conquered in battle, will take his stand, by it, protected by heroes! In (the use of) the bow, in weapons, in prowess, in strength, and also in lineage, those six car-warriors, O Partha, are without doubt, exceedingly difficult of being borne. Without first vanquishing those six car-warriors, access to Jayadratha will not to be had. Think, O Arjuna, of the prowess of each of those six, O tiger among men, when united together, they are not capable of being easily vanquished! We should, therefore, once again, take counsel with well-wishing counsellors, conversant with policy, for our benefit and for the success of our object!”

Arjuna said,

“These six car-warriors of the Dhritarashtra army whom you regard to be so strong their (united) energy, I think is not equal to even half of mine! You shall see, O slayer of Madhu, the weapons of all these cut off and baffled by me when I go against them for slaying Jayadratha! In the very sight of Drona and all his men, I will fell the head of the ruler of the Sindhus, on the earth, beholding which they will indulge in lamentations. If the Siddhas, the Rudras, the Vasus, with the Ashwins, the Maruts with Indra: (at their head) the Vishwadevas with other gods, the Pitris, the Gandharvas, Garuda, the Ocean, the mountains, the firmament, Heaven, Earth, the point of the compass (cardinal and subsidiary), and the regents of those points, all the creatures that are domestic and all that are wild, in fact if all the mobile and the immobile beings together, become the protectors of the ruler of the Sindhus, yet, O slayer of Madhu, shall you behold Jayadratha slain by me tomorrow in battle with my arrows! O Krishna, I swear by Truth, I touch my weapons (and swear by them), that I shall, O Keshava, at the very outset, encounter that Drona, that mighty bowman, who has become the protector of that sinful wretch Jayadratha! Suyodhana thinks that this game (of battle) rests on Drona! Therefore, piercing through the very van commanded by Drona himself, I shall get at Jayadratha! You shall tomorrow behold the mightiest of bowmen riven by me in battle by means of my shafts endued with fierce energy, like summits of a hill riven by the thunder, Blood shall flow (in torrents) from the breasts of fallen men and elephants and steeds, split open by whetted shafts failing fast upon them! The shafts shot from Gandiva, fleet as the mind or the wind, will deprive thousands of men and elephants and steeds of life! Men will behold in tomorrow's battle those weapons which I have obtained from Yama and Kubera and Varuna and Indra and Rudra! You shall behold in tomorrow's battle the weapons of all those who come to protect the ruler of the Sindhus, baffled by me with my Brahma weapon! You shall in tomorrow's battle, O Keshava, behold the earth strewn by me with the heads of kings cut off by the force, of my shafts! (Tomorrow) I shall gratify all cannibals, rout the foe, gladden my friends, and crush the ruler of the Sindhus! A great offender, one who has not acted like a relative, born in a sinful country, the ruler of the Sindhu, slain by me, will sadden his own. You shall behold that ruler of the Sindhus, of sinful behaviour, and brought up in every luxury, pierced by me with my shafts! On the morrow, O Krishna, I shall do that which shall make Suyodhana think that there is no other bowman in the world who is equal to me! My Gandiva is a celestial bow! I myself am the warrior.

O bull among men! You, O Hrishikesha, are the charioteer! What is that I will not be able to vanquish? Through your grace, O holy one, what is there unattainable by me in battle? Knowing my prowess to be incapable of being resisted, why, O Hrishikesha, do you, yet rebuke me? As Lakshmi is ever present in Soma, as water is ever present in the Ocean, know this, O Janardana, that even so is my vow ever accomplished! Do not think lightly of my weapons! Do not think lightly of my tough bow! Do not think lightly of the might of my arms! Do not think lightly of Dhananjaya! I shall go to battle in such a way that I shall truly win and not lose! When I have vowed it, know that Jayadratha has already been slain in battle! Verily, in the Brahmana is truth; verily, in the righteous is humility; verily, in sacrifice is prosperity; verily, in Narayana is victory!”

Having said these words unto Hrishikesha, the son of Vasudeva, having himself said so unto his own self, Arjuna in a deep voice, once more addressed lord Keshava, saying,

“You should, O Krishna, so act that my car may be well equipped as soon as this night dawns, since grave is the task that is at hand!”

Krishna consoles Subhadra

Both Vasudeva and Dhananjaya, afflicted with sorrow and grief and frequently sighing like two snakes, got no sleep that night. Understanding that both Nara and Narayana were in rage, the gods with Vasava became very anxious thinking, “What will come of it?” Fierce winds, that were again dry and foreboded danger, began to blow. A headless trunk and a mace appeared on the disc of the sun. Although it was cloudless, frequent thunders were heard, of loud report, mixed with flashes of lightning. The earth with her mountains and waters and forests, shook. The seas, those habitation of Makaras, swelled in agitation. The rivers ran in directions opposite to their usual course. The nether and upper lips of car-warriors and steeds and men and elephants began to tremble. As if for gladdening the cannibals, on that occasion foreboding a great accession of population to the domain of Yama, the animals (on the field) began to eject urine and excreta, and utter loud cries of woe. Beholding these fierce omens that made the hair stand on end, and hearing also of the fierce vow of the mighty Arjuna, all Dhritarashtra’s warriors became exceedingly agitated. Then the mighty-armed son of Pakashasana said unto Krishna.

“Go, and comfort your sister Subhadra with her daughter-in-law. O Madhava, let also that daughter-in-law, and her companions, be comforted by you; O lord, comfort them with soothing words that are again fraught with truth.”

Thus addressed, Vasudeva, with a cheerless heart, wending to Arjuna's abode, began to comfort his sorrowing sister afflicted with grief on account of the death of her son. Vasudeva said,

“O lady of Vrishni's race, do not grieve, with your daughter-in-law, for your son. O timid one, all creatures have but one end ordained by Time. The end your son has met with-that becometh a hero of proud lineage, especially who is a Kshatriya. Do not, therefore, grieve. By good luck it is that mighty car-warrior of great wisdom, of prowess equal to that of his father, has, after the Kshatriya custom, met with an end that is coveted by heroes. Having vanquished numberless foes and despatched them unto Yama's presence, he has himself repaired to those eternal regions, that grant the fruition of every wish, and that are for the righteous. Your son has attained that end which the righteous attain by penance, by Brahmacharya, by knowledge of the scriptures, and by wisdom. The mother of a hero, the wife of a hero, the daughter of a hero, and a kinsman of heroes, O amiable one, grieve not you for your son who has obtained the supreme end. The wretched ruler of the Sindhus, O beautiful lady, that murderer of a child, that perpetrator of a sinful act, shall, with his friends and kinsmen, obtain the fruit of this arrogance of his on the expiry of this night. Even if he enters the abode of Indra himself he will not escape from the hands of Partha. Tomorrow you shall hear that the head of the Sindhus has, in battle, been cut off from his trunk to roll on the outskirts of Samantapanchaka! Dispel your sorrow, and do not grieve. Keeping the duties of a Kshatriya before him, your brave son has attained the end of the righteous, that end, viz., which we here expect to obtain as also others that bear arms as a profession. Of broad chest, mighty arms, unreturning, a crusher of car-warriors, your son, O beautiful lady, has gone to heaven. Drive away this fever (of your heart). Obedient to his sires and maternal relations, that heroic and mighty car-warriors of great prowess has fallen a prey to death, after having slain thousands of foes comfort your-daughter-in-law, O queen! Do not grieve too much, O Kshatriya lady! Drive away your grief, O daughter, as you shall hear such agreeable news on the morrow. That which Partha has vowed must be accomplished. It cannot be otherwise. That which is sought to be done by your husband can never remain unaccomplished. Even if all human beings and snakes and Pishachas and all the wanderers of the night and birds, and all the gods and the Asuras, help the ruler of the Sindhus on the field of battle; he shall still, with them, cease to exist tomorrow.”

Hearing these words of the high-souled Keshava, Subhadra, afflicted with grief on account of the death of her son, began to indulge in these piteous lamentations:

“Oh, son of my wretched self, O you that was in prowess equal to your father, O child, how could you perish, going to battle! Alas, how does that face of yours which resembles the blue lotus and is graced with beautiful teeth and excellent eyes, now seem, now that, O child, it is covered with battle's dust! Without doubt, you so brave and unreturning, you fallen on the field, with beautiful head and neck and arms, with broad chest, low belly, your limbs decked with ornaments, you that are endued with beautiful eyes, you that are mangled with weapon wounds, you all creatures are, without doubt, beholding as the rising moon! Alas, you whose bed used to be overlaid with the whitest and costliest sheets, alas, deserving as you are of every luxury, how do you sleep today on the bare earth, your body pierced with arrows? That hero of mighty arms who used of old to be waited upon by the foremost of beautiful women, alas, how can he, fallen on the field of battle, pass his time now in the company of jackals! He who of old was praised with hymns by singers and bards and panegyrists, alas, he is today greeted by fierce and yelling cannibals and beasts of prey. By whom, alas, have you been helplessly slain when you had the Pandavas, O lord, and all the Panchalas, for your protectors? Oh son, O sinless one, I am not yet gratified with looking at you. Wretched as I am, it is evident that I shall have to go to Yama's abode. When again shall I cast my eyes on that face of yours, adorned, with large eyes and beautiful locks that smooth face without pimples, from which sweet words and exquisite fragrance constantly issued?

Fie on the strength of Bhimasena, on the bowmanship of Partha, on the prowess of the Vrishni heroes, and the might of the Panchalas! Fie on the Kaikeyas, the Chedis, the Matsyas, and the Srinjayas, they that could not protect you, O hero, while engaged in battle! I behold the earth today to be vacant and cheerless. Without seeing my Abhimanyu, my eyes are troubled with affliction. You were the sister's son of Vasudeva, the son of the wielder of Gandiva, and yourself, a hero and an Atiratha. Alas, how shall I behold the slain! Alas, O hero, you have been to me like a treasure in a dream that is seen and lost. Oh, every thing human is as transitory as a bubble of water. This your young wife is overwhelmed with grief on account of the evil that has befallen you. Alas, how shall I comfort her who is even like a cow without her calf! Alas, O son, you have prematurely fled from me at a time when you were about to bear fruit of greatness, although I am longing for a sight of you. Without, doubt, the conduct of the Destroyer cannot be understood even by the wise, since although you have Keshava for your protector, you were yet slain, as if you were perfectly helpless.

O son, let that end be yours which is theirs that perform sacrifices and theirs that are Brahmanas of purified soul, and theirs that have practised Brahmacharya, and theirs that have bathed in sacred waters, and theirs that are grateful and charitable and devoted to the service of their preceptors, and theirs that have made sacrificial presents in profusion. That end which is theirs that are brave and unretreating while engaged in battle, or theirs that have fallen in battle, having slain their foes, let that end be yours. That auspicious end which is theirs that have given away a thousand kine, or theirs that have given away in sacrifices, or theirs that give away houses and mansions agreeable to the recipients, that end which is theirs that give away gems and jewels to deserving Brahmanas, or theirs that are punishers of crime, O, let that end be yours. That end which is attained by Munis of rigid vows by Brahmacharya, or that which is attained by those women that adhere to but one husband, O son, let that end be yours. That eternal end which is attained by kings by means of good behaviour, or by those persons that have cleansed themselves by leading, one after another, all the four modes of life, and through due observance of their duties, that end which is theirs that are compassionate to the poor and the distressed, or theirs that equitably divide sweets amongst themselves and their dependants, or theirs that are never addicted to deceit and wickedness, O son, let that end be yours! That end which is theirs that are observant of vows, or theirs that are virtuous, or theirs that are devoted to the service of preceptors, or theirs that have never sent away a guest unentertained, O son, let that end be yours. That end which is theirs that succeed in distress and the most difficult straits in preserving the equanimity of their souls, however much scorched they might be by the fire of grief, O son, let that end be yours. O son, let that end be yours which is theirs that are always devoted to the service of their fathers and mothers, or theirs that are devoted to their own wives only. O son, let that end be yours which is attained by those wise men who, restraining themselves from the wives of others, seek the companionship of only their own wives in season. O son, let that end be yours which is theirs that look upon all creatures with an eye of peace, or theirs that never give pain to others, or theirs that always forgive. O son, let that end be yours which is theirs that abstain from honey, meat, wine, pride and untruth, or theirs that have refrained from giving pain to others. Let that goal be yours which they attain that are modest, acquainted with all the scriptures, content with knowledge, and have their passions under control.”

While cheerless Subhadra, afflicted with grief, was indulging in such lamentations, the princess of Panchala (Draupadi), accompanied by Virata's daughter (Uttara), came to her. All of them, in great grief, wept copiously and indulged in heart-rending lamentations. Like persons reft of reason by sorrow, they fainted away and fell down on the earth. Then Krishna, who stood, ready with water, deeply afflicted, sprinkled it over his weeping, unconscious and trembling sister, pierced in her very heart, and comforting her, said what should be said on such an occasion. The lotus-eyed one said,

“Grieve not, O Subhadra! O Panchali, console Uttara! Abhimanyu, that bull among Kshatriyas, has obtained the most laudable goal. O you of beautiful face, let all the other men yet alive in our race obtain that goal which Abhimanyu of great fame has obtained. Ourselves with all our friends, wish to achieve, in this battle, that feat, the like of which, O lady, your son, that mighty car-warrior, has achieved without any assistance.”

Having consoled his sister and Draupadi and Uttara thus, that chastiser of foes, viz., the mighty-armed (Krishna), returned to Partha's side. Then Krishna, saluting the kings, friends and Arjuna, entered the inner apartments of the (latter's) tent while those kings also repaired to respective abodes.

Then lord Keshava, of eyes like lotus-petals, having entered the unrivalled mansion of Arjuna, touched water, and spread (for Arjuna) on the auspicious and even floor an excellent bed of Kusha blades that were of the hue of the lapis lazuli. Keeping excellent weapons around that bed, he adorned it duly with garlands of flowers and fried paddy, perfumes and other auspicious articles. After Partha (also) had touched water, meek and submissive attendants brought the usual nightly sacrifice to the Three-eyed (Mahadeva). Then Partha, with a cheerful soul, having smeared Madhava with perfumes and adorned with floral garlands, presented unto Mahadeva the nightly offering. Then Govinda, with a faint smile, addressed Partha, saying, “Blessed be you, O Partha, lay yourself down, I leave you.” Placing door-keepers then, and also sentinels well-armed, blessed Keshava, followed by (his charioteer) Daruka, repaired to his own tent.

He then laid himself down on his white bed, and thought of diverse measures to be adopted. The illustrious one (Keshava) of eyes like lotus petals, began for Partha's sake, to think of various means that would dispel (Partha's) grief and anxiety and enhance his prowess and splendour. Of soul wrapped in yoga, that Supreme Lord of all, viz., Vishnu of wide-spread fame, who always did what was agreeable to Jishnu, desirous of benefiting (Arjuna), lapsed into yoga, and meditation. There was none in the Pandava camp who slept that night. Wakefulness possessed every one. Everybody (in the Pandava camp) thought of this, viz.,

“The high-souled wielder of Gandiva, burning with grief for the death of his son, has suddenly vowed the slaughter of the Sindhus. How, indeed, will that slayer of hostile heroes, that son of Vasava, that mighty-armed warrior, accomplish his vow? The high-souled son of Pandu has, indeed made a most difficult resolve. King Jayadratha is endued with mighty energy. Oh, let Arjuna succeed in fulfilling his vow. Difficult is that vow which he, afflicted with grief on account of his son, has made. Duryodhana's brothers are all possessed of great prowess. His forces also are countless. The son of Dhritarashtra has assigned all these to Jayadratha (as his protectors). Oh, let Dhananjaya come back (to the camp), having slain the ruler of the Sindhus in battle. Vanquishing his foes, let Arjuna accomplish his vow. If he fails to slay the ruler of the Sindhus tomorrow, he will certainly enter into blazing fire. Dhananjaya, the son of Pritha, will not falsify his oath. If Arjuna dies, how will the son of Dharma succeed in recovering his kingdom? Indeed, (Yudhishthira) the son of Pandu has reposed (all his hopes of) victory of Arjuna. If we have achieved any (religious) merit, if we have ever poured libations of clarified butter into fire, let Savyasachin, aided by the fruits thereof, vanquish all his foes.”

Thus talking with one another about the victory (of the morrow), that long night of theirs, at last, passed away.

Conversation between Krishna and Daruka

In the middle of the night, Janardana, having awaked, remembered Partha's vow, and addressing (his charioteer) Daruka, said,

“Arjuna, in grief for the death of his son, has vowed. O Daruka, that before tomorrow's sun goes down he will slay Jayadratha. Hearing of this, Duryodhana will assuredly take counsel with his counsellors, about how Partha may fail to achieve his object. His several Akshauhinis of troops will protect Jayadratha. Fully conversant with the ways of applying all weapons, Drona also, with his son, will protect him. That matchless hero, the Thousand-eyed (Indra himself), that crusher of the pride of Daityas and Danavas cannot venture to slay him in battle who is protected by Drona. I, therefore, will do that tomorrow by which Arjuna, the son of Kunti, may slay Jayadratha before the sun sets. My wives, my kinsmen, my relatives, non amongst these is dearer to me than Arjuna. O Daruka, I shall not be able to cast my eyes, even for a single moment, on the earth bereft of Arjuna. I tell you, the earth shall not be reft to Arjuna. Myself vanquishing them all with their steeds and elephants by putting forth my strength for the sake of Arjuna, I will slay them with Karna and Suyodhana. Let the three worlds tomorrow behold my prowess in great battle, when I put forth my valour, O Daruka, for Dhananjaya's sake. Tomorrow thousands of kings and hundreds of princes, with their steeds and cars and elephants, will, O Daruka, fly away from battle. You shall tomorrow, O Daruka, behold that army of kings overthrown and crushed with my discus, by myself in wrath for the sake of the son of Pandu. Tomorrow the (three) worlds with the gods, the Gandharvas, the Pishachas, the Snakes, and the Rakshasas, will know me as a (true) friend of Savyasachin. He that hates him, hates me. He that follows him, follows me. You have intelligence. Know that Arjuna is half of myself. When morning comes after the expiry of this night, you, O Daruka, equipping my excellent car according to the rules of military science, must bring it and follow me with it carefully, placing on it my celestial mace called Kaumodaki, my dart and discus, bow and arrows, and every other thing necessary. O Suta, making room on the terrace of my car for my standard and for the heroic Garuda thereon, that adorns my umbrella, and yoking thereto my foremost of steeds named Balahaka and Meghapushpa and Shaibya and Sugriva, having cased them in golden mail of the splendour of the sun and fire, and yourself putting on your armour, stay on it carefully. Upon hearing the loud and terrible blast of my conch Panchajanya emitting the shrill Rishaba note, you wilt come quickly to me. In course of a single day, O Daruka, I shall dispel the wrath and the diverse woes of my cousin, the son of my paternal aunt. By every means shall I strive so that Bibhatsu in battle may slay Jayadratha in the very sight of the Dhartarashtras. O charioteer, I tell you that Bibhatsu will certainly succeed in slaying all these for whose slaughter he will strive.”

Daruka said,

“He is certain to have victory whose charioteership, O tiger among men, has been taken by you. Whence, indeed, can defeat come to him? As regards myself, I will do that which you have commanded me to do. This night will bring (on its train) the auspicious morn for Arjuna's victory.”

Arjuna once again receives Pashupata from Shiva

Kunti's son, Dhananjaya, of inconceivable prowess thinking of how to accomplish his vow, recollected the mantras (given to him by Vyasa). Soon he was lulled in the arms of sleep. Unto that ape-bannered hero, burning with grief and immersed in thought Keshava, having Garuda on his banner, appeared in a dream. Dhananjaya of righteous soul, inconsequence of his love and veneration for Keshava, never omitted under any circumstances to stand up and advance a few steps for receiving Krishna. Rising up, therefore, now (in his dream), he gave unto Govinda a seat. He himself, however, at that time, did not set his heart upon taking his seat. Then Krishna, of mighty energy, knowing the resolution of Partha, said, while seated, unto the son of Kunti, these words while the latter was standing:

“Do not set your heart, O Partha, on grief. Time is unconquerable. Time forces all creatures into the inevitable course. O foremost of men what for is this grief of yours? Grief should not be indulged in, O foremost of learned persons! Grief is an impediment to action. Accomplish that act which should be accomplished. The grief that makes a person forgo all efforts is, indeed, O Dhananjaya, an enemy of that person. A person, by indulging in grief, gladdens his foes and saddens his friends, while the person is himself weakened. Therefore, it befits you not to grieve.”

Thus addressed by Vasudeva, the unvanquished Bibhatsu of great learning then said these words of grave import:

“Grave is the vow that I have made about the slaughter of Jayadratha. Even tomorrow I shall slay that wicked wretch, that slayer of my son. This has been my vow, O Keshava! For frustrating my vow, Jayadratha, protected by all the mighty car-warriors, will be kept in their rear by the Dhartarashtras. Their force, number, consists, O Madhava, of remnant, after slaughter, of eleven Akshauhinis of troops, difficult of being vanquished. Surrounded in battle as he will be by all of them and by all the great car-warriors, how shall he obtain a sight, O Krishna, of the wicked rule of the Sindhus? My vow will not be accomplished, O Keshava! How can a person like me live, having failed to accomplish his vow? O hero, the non-accomplishment is evident of this (my vow which to me is a) source of great grief. (At this season of the year), I tell you that the sun sets quickly.”

The bird-bannered Krishna hearing this cause of Partha's grief, touched water and sat with face turned to the east. Then that hero, of eyes like lotus leaves, and possessed of great energy, said these words for the benefit of Pandu's son who had resolved upon the slaughter of the ruler of the Sindhus,

“O Partha, there is an indestructible, supreme weapon of the name of Pashupata. With it the god Maheshwara slew in battle all the Daityas! If you remember it now, you shall then be able to slay Jayadratha tomorrow. If it is unknown to you (now), adore within your heart the god having the bull for his mark. Thinking of that god in your mind, remember him, O Dhananjaya! You are his devotee. Through his grace you shall obtain that rich possession.”

Hearing these words of Krishna, Dhananjaya, having touched water, sat on the earth with concentrated mind and thought of the god Bhava. After he had thus sat with rapt mind at that hour called Brahma of auspicious indications, Arjuna saw himself journeying through the sky with Keshava. Partha, possessed of the speed of the mind, seemed to reach, with Keshava, the sacred foot of Himavat and the Manimat mountain abounding in many brilliant gems and frequented by Siddhas and Charanas. The lord Keshava seemed to have caught hold of his left arm. He seemed to see many wonderful sights as he reached (those place). Arjuna of righteous soul then seemed to arrive at the White mountain on the north. Then he beheld, in the pleasure-gardens of Kubera the beautiful lake decked with lotuses. He also saw that foremost of rivers, viz., the Ganga full of water. Then he arrived at the regions about the Mandara mountains. Those regions were covered with trees that always bore blossoms and fruits. They abounded with stones lying scattered about, that were all transparent crystal. They were inhabited by lions and tigers and abounded with animals of diverse kinds. They were adorned with many beautiful retreats of ascetics, echoing with the sweet notes of delightful warblers. They resounded also with the songs of Kinnaras. Graced with many golden and silver peaks, they were illumined with diverse herbs and plants. Many Mandara trees with their pretty loads of flowers, adorned them. Then Arjuna reached the mountains called Kala that looked like a mound of antimony. Then he reached the summit called Brahmatunga, and then many rivers, and then many inhabited provinces. He arrived at Shatasinga, and the woods known by the name of Sharyati. Then he beheld the sacred spot known as the Horse-head, and then the region of Atharvana. Then he beheld that prince of mountains called Brishadansa, and the great Mandara, abounding in Apsaras, and graced with the presence of the Kinnaras. Roaming on that mountain, Partha, with Krishna, beheld a spot of earth adorned with excellent fountains, decked with golden mineral, and possessed of the splendour of the lunar rays, and having many cities and towns. He also beheld many seas of wonderful forms and diverse mines of wealth. Thus going through the sky and firmament and the earth, he reached the spot called Vishnupada. Wandering, with Krishna in his company, he came down with great velocity, like a shaft shot (from a bow). Soon Partha beheld a blazing mountain whose splendour equalled that of the planets, the constellations, or fire. And arrived at that mountain, he beheld on its top, the high-souled god having the bull for his mark, and ever engaged in ascetic penances, like a thousand suns collected together, and blazing with his own effulgence.

Trident in hand, matted locks on the head, of snow-white colour, he was robed in bark and skin. Endued with great energy, his body seemed to be flaming with a thousand eyes. He was seated with Parvati and many creatures of brilliant forms (around him). His attendants were engaged in singing and playing upon musical instruments, in laughing and dancing, in moving and stretching their hands, and In uttering loud shouts. The place was perfumed with fragrant odours, and Rishis that worshipped Brahma adored with excellent hymns of unfading glory, that God who was the protector of all creatures, and wielded the (great) bow (called Pinaka). Beholding him, Vasudeva of righteous soul, with Partha, touched the earth with his head, uttering the eternal words of the Veda.

Krishna adored, with speech, mind, understanding, and acts, that God who is the first source of the universe, himself uncreate, the supreme lord of unfading glory: who is the highest cause of the mind, who is space and the wind, who is the cause of all the luminous bodies (in the firmament), who is the creator of the rain, and the supreme, primordial substance of the earth, who is the object of adoration, with the gods, the Danavas, the Yakshas, and human beings; who is the supreme Brahma that is seen by Yogins and the refuge of those acquainted with Shastras, who is the creator of all mobile and immobile creatures, and their destroyer also; who is the Wrath that burns everything at the end of the Yuga; who is the supreme soul; who is the Shakra and Surya, and the origin of all attributes. Krishna sought the protection of that Bhava, whom men of knowledge, desirous of attaining to that which is called the subtle and the spiritual, behold; that uncreate one is the soul of all causes. Arjuna repeatedly adored that Deity, knowing that he was the origin of all creatures and the cause of the past, the future, and the present. Beholding those two, viz., Nara and Narayana arrived, Bhava of cheerful soul, smilingly said unto them,

“Welcome are you, you foremost of men! Rise up and let the fatigue of your journey be over. What, O heroes, is the desire in your heart? Let it be uttered quickly. What is the business that has brought you here? I will accomplish it and do what would benefit you. I will grant everything you may desire.”

Hearing those words of the god, they both rose. Then with joined hands, the faultless Vasudeva and Arjuna, both of great wisdom, began to gratify that high-souled deity with an excellent hymn. Krishna and Arjuna said,

“We bow to Bhava, to Sharva, to Rudra, to the boon-giving deity. We bow to the lord of all creatures endued with life, to the god who is always fierce, to him who is called Kapardin! We bow to Mahadeva, to Bhima, to the Three-eyed, to him who is peace and contentment. We bow to Ishana, to him who is the destroyer of (Daksha's) sacrifice. Let salutations be to the slayer of Andhaka, to the father of Kumara, to him who is of blue throat, to him who is the creator. Let salutation be to the wielder of Pinaka, to one worthy of the offer of libations of clarified butter, to him who is truth, to him who is all-pervading. To him who is unvanquished! To him who is always of blue locks, to him who is armed with the trident, to him who is of celestial vision! To him who is Hotri, to him who protects all, to, him who is of three eyes, to him who is disease, to him whose vital seed fell on fire! To him who is inconceivable, to him who is the lord of Ambika, to him who is adored by all the gods! To him who has the bull for his mark, to him who is bold, to him who is of matted lock, to him who is a Brahmacharin! To him who stands as an ascetic in the water, to him who is devoted to Brahma, to him who has never been conquered! To him who is the soul of the universe, to him who is the creator of the universe, to him who lives pervading the whole universe! We bow to you that are, the object of the reverence of all, to you that are the original cause of all creatures! To you that are called Brahmachakra, to you that are called Sharva, Shankara, and Shiva! We bow to you that are the lord of all great beings! We bow to you that have a thousand heads, to you that have a thousand arms, to you that are called Death! To you that have a thousand eyes, a thousand legs? To you whose acts are innumerable! We bow to you whose complexion is that of gold, to you that are cased in golden mail, to you that are ever compassionate to your devotees! O lord, let our wish be accomplished.”

Having adored Mahadeva in these terms, Vasudeva with Arjuna then began to gratify him for obtaining (the great) weapon (called Pashupata). Then Partha, with a cheerful soul and joined hands and eyes expanded (in wonder), gazed at the god having the bull for his mark and who was the receptacle of every energy. He beheld the offerings he made every night to Vasudeva lying by the side of the Three-eyed deity. The son of Pandu then, mentally worshipping both Krishna and Sharva, said unto the latter,

“I desire (to obtain) the celestial weapon.”

Hearing these words of Partha desiring the boon he sought, god Shiva smilingly said unto Vasudeva and Arjuna,

“Welcome to you, you foremost of men! I know the wish cherished by you, and the business for which you have come here. I will give you what you wish. There is a celestial lake full of Amrita, not far from this place, you slayers of foes! There were kept some time back, that celestial bow and arrow of mine. With them I slew in battle all the enemies of the gods. Bring here, you Krishna, that excellent bow with arrow fixed on it.”

Hearing these words of Shiva, Vasudava with Arjuna answered, “So be it.” Then accompanied by all the  attendants of Shiva, those two heroes set out for that celestial lake which possessed hundreds of heavenly wonders, that sacred lake, capable of granting every object, which the god, having the bull for his mark, had indicated to them. Unto that lake, the Rishis Nara and Narayana (viz., Arjuna and Vasudeva) went fearlessly. Having reached that lake, bright as the disc of the sun, Arjuna and Achyuta beheld within its waters a terrible snake. They beheld there another foremost of snakes, that had a thousand heads. And possessed of the effulgence of fire, that snake was vomiting fierce flames. Then Krishna and Partha having touched water, joined their hands, and approached those snakes, having bowed unto the god having the bull for his mark. As they approached the snakes, conversant as they were with the Vedas, they uttered the hundred stanzas of the Veda, to the praise of Rudra, bowing the while with their sincere souls unto Bhava of immeasurable power. Then those two terrible snakes, in consequence of the power of those adorations to Rudra, abandoned their snake-forms and assumed the forms of a foe-killing bow and arrow. Gratified (with what they saw), Krishna and Arjuna then seized that bow and arrow of great effulgence. Those high-souled heroes then brought them away and gave them unto the illustrious Mahadeva.

Then from one of the sides of Shiva's body there came out a Brahmacharin of tawny eyes. He seemed to be the refuge of asceticism. Of blue throat and red locks, he was endued with great might. Taking up that best of bows that Brahmacharin stood placing (both the bow and his feet properly). Fixing the arrow on the bowstring, he began to stretch the latter duly. Beholding the manner of his seizing the handle of the bow and drawing the string and placing of his feet, and hearing also the Mantras uttered by Bhava, the son of Pandu, of inconceivable prowess, learnt everything duly. The mighty and puissant Brahmacharin then sped that arrow to that same lake. He once more threw that bow also in that self-same lake. Then Arjuna of good memory knowing that Bhava was gratified with him, and remembering also the boon the latter had given him in the forest, and the sight also he gave him of his person, mentally entertained the desire, “Let all this become productive of fruit!”

Understanding this to be his wish, Bhava, gratified with him, gave him the boon. The god also granted him the terrible Pashupata weapon and the accomplishment of his vow. Then having thus once more obtained the Pashupata weapon from the supreme god, the invincible Arjuna, with hair standing on end, regarded his business to be already achieved. Then Arjuna and Krishna filled with joy, paid their adorations unto the great god by bowing their heads. Permitted by Bhava both Arjuna and Keshava, those two heroes, almost immediately came back to their own camp, filled with transports of delight. Indeed, their joy was as great as that of Indra and Vishnu when those two gods, desirous of slaying Jambha, obtained the permission of Bhava that slayer of great Asuras.

Yudhishthira gets ready in the morning

While Krishna and Daruka were thus conversing together, that night, O king, passed away. (When morning dawned), king Yudhishthira rose from his bed. Panishwanikas and Magadhas and Madhuparkikas and Sutas, gratified that bull among men (with songs and music). Dancers began their dance, and sweet-voiced singers sang their sweet songs fraught with the praises of the Kuru race. Skilled musicians, well-trained (in their respective instruments), played on Mridangas and Jharjharas and Bheris, and Panavas, and Anakas, and Gomukhas, and Adambaras, and conchs, and Dundubhis of loud sound, and diverse other instruments. That loud noise, deep as the roar of the clouds, touched the very heavens. It awoke that foremost of kings, viz., Yudhishthira, from his slumber. Having slept happily on his excellent and costly bed, the king awoke.

The monarch, rising from his bed, proceeded to the bath-room for performing those acts that were absolutely necessary. Then a hundred and eight servants, attired in white, themselves washed, and all young, approached the king with many golden jars filled to the brim. Seated at his ease on a royal seat, attired in a thin cloth, the king bathed in several kinds of water fragrant with sandal-wood and purified with Mantras. His body was rubbed by strong and well-trained servants with water in which diverse kinds of medicinal herbs had been soaked. He then washed with adhivasha water rendered fragrant by various odoriferous substances. Obtaining then a long piece of cloth (for the head) that was as white as the feathers of the swan, and that had been kept loose before him, the king tied it round his head for drying the water. Smearing his body then with excellent sandal-paste, and wearing floral garlands, and addressing himself in clean robes, the mighty-armed monarch sat with face towards the east, and his hands joined together. Following the path of the righteous, the son of Kunti then mentally said his prayers.

Then with great humility he entered the chamber in which the blazing fire (for worship) was kept. Having worshipped the fire with faggots of sacred wood and with libations of clarified butter sanctified with Mantras, he came out of the chamber. Then that tiger among men, entering a second chamber, beheld there many bulls among Brahmanas well-acquainted with the Vedas. They were all self-restrained, purified by the study of the Vedas and by vows. All of them had undergone the bath on the completion of sacrifices performed by them. Worshippers of the Sun, they numbered a thousand. Besides them, there were also eight thousand others of the same class. The mighty-armed son of Pandu, having caused them to utter, in distinct voices, agreeable benedictions, by making presents to them of honey and clarified butter and auspicious fruits of the best kind, gave unto each of them a nishka of gold, a hundred steeds decked with ornaments, and costly robes and such other presents as were agreeable to them. Making unto them presents also of kine yielding milk whenever touched, with calves and having their horns decked with gold and their hoofs with silver, the son of Pandu circumambulated them. Then seeing and touching Swastikas fraught with increase of good fortune, and Nandyavartas made of gold, and floral garlands, water-pots and blazing fire, and vessels full of sun-dried rice and other auspicious articles, and the yellow pigment prepared from the urine of the cow, and auspicious and well-decked maidens, and curds and clarified butter and honey, and auspicious birds and diverse other things held sacred, the son of Kunti came into the outer chamber.

Then the attendants waiting in that chamber brought an excellent and costly seat of gold that was of a circular shape. Decked with pearls and lapis lazuli, and overlaid with a very costly carpet over which was spread another cloth of fine texture, that scat was the handiwork of the artificer himself. After the high-souled monarch had taken his seat, the servants brought to him all his costly and bright ornaments. The high-souled son of Kunti put on those begemmed ornaments, whereupon his beauty became such as to enhance the grief of his foes. When the servants began to fan him with white yak-tails of the bright effulgence of the moon and all furnished with handles of gold, the king looked resplendent like a mass of clouds charged with lightning. Bards began to sing his praises, and panegyrists uttered his eulogies. Singers began to sing unto that delighter of Kuru's race, and in a moment the voices of the panegyrists swelled into a loud noise. Then was heard the clatter of car-wheels, and the tread of horse-hoofs. In consequence of that noise mingling with the tinkle of elephants' bells and the blare of conchs and the tread of men, the very earth seemed to tremble.

Then one of the orderlies in charge of the doors, cased in mail, youthful in years, decked with ear-rings, and his sword hanging by his side, entering the private apartment, knelt down on the ground, and saluting with (a bend of) his head the monarch who deserved every adoration, represented unto that high-souled and royal son of Dharma that Hrishikesha was waiting to be introduced. Then that tiger among men, having ordered his servants, “Let an excellent seat and an Arghya be kept ready for him,” caused him of Vrishni's race to be introduced and seated on a costly seat. Addressing Madhava with the usual enquiries of welcome, king Yudhishthira the just duly worshipped Keshava.

Then king Yudhishthira, the son of Kunti, saluting Devaki's son Janardana, and cheerfully addressed him saying

“Have you passed the night happily, O slayer of Madhu? Are all your perceptions clear, O you of unfading glory?”

Vasudeva also made similar enquiries of Yudhishthira. Then the orderly came and represented that the other Kshatriya warriors were waiting to be introduced. Commanded by the king, the man introduced that concourse of heroes, consisting of Virata and Bhimasena and Dhrishtadyumna and Satyaki, and Dhrishtaketu, the ruler of the Chedis, and the mighty car-warriors, Drupada, and Shikhandin, and the twins (Nakula and Sahadeva), and Chekitana, and the ruler of the Kalikayas, and Yuyutsu, of Kuru's race, and Uttamaujas of the Panchalas, and Yudhamanyu, and Subahu, and the (five) sons of Draupadi. These and many other Kshatriyas, approaching that high-souled bull among the Kshatriyas, sat down on excellent seats. Those mighty and high-souled heroes of great splendour viz., Krishna and Yuyudhana, both sat on the same seat. Then in the hearing of them all, Yudhishthira addressing the lotus-eyed slayer of Madhu, and said unto him these sweet words:

“Relying on you alone, we, like the celestial one, the deity of a thousand eyes, seek, victory in battle and eternal happiness. You are aware, O Krishna, of the deprivation of our kingdom, our exile at the hands of the foe, and all our diverse woes. O lord of all, O you that are compassionate unto those that are devoted to you, upon you wholly rests the happiness of us all and our very existence, O slayer of Madhu! O you of Vrishni's race, do that by which my heart may ever rest on you! Do also that, O Lord, by which the proposed vow of Arjuna may be realised. O, rescue us today from this ocean of grief and rage. O Madhava, become you today a boat unto us that are desirous of crossing (that ocean). The car-warriors desirous of slaying the foe cannot, in battle, do that (for the success of his object) which, O Krishna, the car-driver can do, if he exerts himself carefully. O Janardana, as you always save the Vrishnis in all calamities, even so it befits you to save us from this distress, O mighty-armed one! O bearer of the conch, discus, and mace, rescue the sons of Pandu sunk in the fathomless and boatless Kuru-ocean, by becoming a boat unto them. I bow to you, O God of the lord of the gods, O you that are eternal, O supreme Destroyer, O Vishnu, O Jishnu, O Hari, O Krishna, O Vaikuntha, O best of mate beings! Narada described you as that ancient and best of Rishis (called Narayana) that gives boons, that bears the bow Saranga, and that is the foremost of all. O Madhava, make those words true.”

Thus addressed in the midst of that assembly by king Yudhishthira the just, Keshava, that foremost of speakers, replied unto Yudhishthira in a voice deep as that of clouds charged with rain, saying,

“In all the worlds including that of the celestials, there is no bowman equal to Dhananjaya, the son of Pritha! Possessed of great energy. accomplished in weapons, of great prowess and great strength, celebrated in battle, ever wrathful, and of great energy, Arjuna is the foremost of men. Youthful in years bull-necked, and of long arms, he is endued with great strength. Treading like a lion or a bull, and exceedingly beautiful he will slay all your foes. As regards myself, I will do that by which Arjuna, the son of Kunti, may be able to consume the troops of Dhritarashtra's son like a swelling conflagration. This very day, Arjuna will, by his arrows despatch that vile wretch of sinful deeds, that slayer of Subhadra's son, (viz., Jayadratha), to that road from which no traveller comes back. Today vultures and hawks and furious jackals and other carnivorous creatures will feed on his flesh. O Yudhishthira, if even all the gods with Indra become his protectors today, Jayadratha will still, slain in the thick of battle, repair to Yama's capital. Having slain the ruler of the Sindhus, Jishnu will come to you (in the evening). Dispel your grief and the fever (of your heart), O king, and be you graced with prosperity.”

While Yudhishthira, Vasudeva, and others were thus conversing, Dhananjaya came there, desirous of beholding that foremost one of Bharata's race, viz., the king, as also his friends and well-wishers. After he had entered that auspicious chamber and having saluted him duly, had taken its stand before the king, that bull among the Pandavas, (viz., king Yudhishthira), rising up from his seat, embraced Arjuna with great affection. Smelling his head and embracing him with his arms, the king blessed him heartily. Addressing him smilingly, he said,

“It is evident, O Arjuna, that complete victory certainly awaits you in battle, judging from your countenance (bright and cheerful as it is), and by the fact that Janardana is well-pleased with you.”

Then Jishnu related unto him that highly wonderful incident, saying,

“Blessed be you, O monarch, I have, through Keshava's grace, beheld something exceedingly wonderful.”

Then Dhananjaya related everything he had seen, about his meeting with the Three-eyed god, for assuring his friends. Then all the hearers, filled with wonder, bent their heads to the ground. And bowing unto the god having the bull for his mark, they said, “Excellent, Excellent!” Then all the friends and well-wishers (of the Pandavas), commanded by the son of Dharma, quickly and carefully proceeded to battle, their hearts filled with rage (against the foe).

Arjuna sets out for the battle

Saluting the king, Yuyudhana and Keshava and Arjuna, cheerfully set out from Yudhishthira's abode. Those two invincible warriors, those two heroes, viz., Yuyudhana, and Janardana, together proceeded on the same car to Arjuna's pavilion. Arrived there, Hrishikesha, like a charioteer (by profession), began to equip that car bearing the mark of the prince of apes and belonging to that foremost of car-warriors (viz., Arjuna). That foremost of cars, of the effulgence of heated gold, and of rattle resembling the deep roar of the clouds, equipped (by Krishna), shone brightly like the morning sun. Then that tiger among men, (viz., Vasudeva), clad in mail informed Partha, who had finished his morning prayers, of the fact that his car had been properly equipped. Then that foremost of men in this world, viz., the diadem-decked (Arjuna), clad in golden armour, with his bow and arrows in hand, circumambulated that car. Adored and blessed with benedictions about victory by Brahmanas, old in ascetic penances and knowledge and years, ever engaged in the performance of religious rites and sacrifices, and having their passions under control, Arjuna then ascended that great car, that excellent vehicle, which had previously been sanctified with mantras capable of giving victory in battle, like Surya of blazing rays ascending the eastern mountain. That foremost of car-warriors decked with gold, in consequence or those golden ornaments of his, on his car like Surya of blazing splendour on the breast of Meru. After Partha, Yuyudhana and Janardana mounted on that car, like the twin Ashwins riding the same car with Indra while coming to the sacrifice of Sharyati.

Then Govinda, that foremost of charioteers, took the reins (of the steeds), like Matali taking the reins of Indra's steeds, while the latter went to battle for slaying Vritra. Mounted on that best of cars with those two friends, that slayer of large bodies of foes, viz., Partha, proceeded for achieving the slaughter of the ruler of the Sindhus, like Soma rising (in the firmament) with Budha and Shukra, for destroying the gloom of night, or like Indra proceeding with Varuna and Surya to the great battle (with the Asuras) occasioned by the abduction of Taraka (the wife of Brihaspati). The bards and musicians gratified the heroic Arjuna, as he proceeded, with the sound of musical instruments and auspicious hymns of good omen. The voices of the panegyrists and the bards uttering benedictions of victory and wishing good day, mingling with the sounds of musical instruments, became gratifying to those heroes. An auspicious breeze, fraught with fragrance, blew from behind Partha, gladdening him and sucking up the energies of his foes. At that hour, many auspicious omens of various kinds appeared to view, indicating victory to the Pandavas and defeat to the Kaurava warriors. Beholding those indications of victory, Arjuna, addressing the great bowman Yuyudhana on his right, said these words:

“O Yuyudhana! in today's battle my victory seems to be certain, since O bull of Shini's race, all these (auspicious) omens are seen. I shall, therefore, go there where the ruler of the Sindhus waits for (the display of) my energy and in expectation of repairing to the regions of Yama. Indeed, as the slaughter of the ruler of the Sindhus is one of my most imperative duties, even so is the protection of king Yudhishthira the just another of my most imperative obligations. O you of mighty arms, be you today the king's protector. You wilt protect him even as I myself protect him. I do not behold the person in the world who would be able to vanquish you. You are, in battle, equal to Vasudeva himself. The chief of the celestials himself is unable to vanquish you. Reposing this burden on you, or on that mighty car-warrior Pradyumna, I can, O bull among men, without anxiety slay the ruler of the Sindhus. O you of the Satwata race, no anxiety need be entertained on my account. With your whole heart must you protect the king. There where the mighty-armed Vasudeva stays, and where I myself stay, without doubt, the slightest danger to him or me can never befall.”

Thus addressed by Partha, Satyaki, that slayer of hostile heroes, replied saying, “So be it.” Then the latter proceeded to the spot where king Yudhishthira was.