Draupadi's Svayamvara and wedding

The Pandavas, after slaying the Rakshasa Baka, continued to dwell in the abode of that Brahmana, employed in the study of the Vedas. Within a few days there came a Brahmana of rigid vows unto the abode of their host to take up his quarters there. Their host, ever hospitable unto all guests, worshipping the newly-arrived Brahmana with due ceremonies, gave him quarters in his own abode. Then the Pandavas, with their mother Kunti, solicited the new lodger to narrate to them his interesting experiences. The Brahmana spoke to them of various countries and shrines and holy rivers, of kings and many wonderful provinces and cities. After this narration was over, that Brahmana also spoke of the wonderful self-choice of Yajnasena's daughter, the princes of Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the birth, without the intervention of a woman, of Krishna Draupadi at the great sacrifice of Drupada.

Then the Pandavas, hearing of these extraordinary facts regarding that illustrious monarch Drupada, and desiring to know the details thereof, asked the Brahmana, after his narration was concluded, to satisfy their curiosity. The Pandavas said, “How, O Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place from the (sacrificial) fire? How also did the extraordinary birth of Krishna take place from the centre of the sacrificial platform? How also did Drupada's son learn all weapons from the great bowman Drona? And how and for whom and for what reason was the friendship between Drona and Drupada broken off?”

Thus questioned, the Brahmana narrated all the particulars about the birth of Draupadi.

At that region where the Ganga entered the plains there lived a great Rishi, devoted to the austerest of penances. Of rigid vows and great wisdom, he bore the name Bharadwaja. One day, on coming to the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi, who had come before, standing on the bank after her ablutions were over. It so happened that a wind arose and disrobed the Apsara standing there. The Rishi beholding her thus disrobed, felt the influence of desire. Though practising the vow of continence from his very youth, as soon as he felt the influence of desire, the Rishi's vital fluid came out. As it came out, he held it in a pot (drona), and of that fluid thus preserved in a pot was born a son who came to be called Drona (the pot-born). Drona studied all the Vedas and their several branches. Bharadwaja had a friend named Prishata who was the king of Panchalas. About the time that Drona was born, Prishata also obtained a son named Drupada. Prishata's son, going every day to that Ashrama of Bharadwaja, played and studied with Drona. After Prishata's death, Drupada succeeded him on the throne. Drona about this time heard that the great Brahmana hero Rama on the eve of his retiring into the woods was resolved to give away all his wealth. Hearing this, the son of Bharadwaja repaired unto Rama who was about to retire into the woods and addressing him, said, “O best of Brahmanas, know me to be Drona who has come to you to obtain your wealth.” Rama replied, saying, “I have given away everything. All that I now have is this body of mine and my weapons. O Brahmana, you may ask of me one of these two, either my body or my weapons.” Then Drona said, “It beholds you, sir, to give me all your weapons together with the mysteries of their use and withdrawal.”

Then Rama of Bhrigu's race, saying, “So be it,” gave all his weapons unto Drona, who obtaining them regarded himself as crowned with success. Drona obtaining from Rama the most exalted of all weapons, called the Brahma weapon, became exceedingly glad and acquired a decided superiority over all men. Then the son of Bharadwaja, endued with great prowess went to king Drupada, and approaching that monarch, that tiger among men, said, “Know me for your friend.” Hearing this Drupada said, “One of low birth can never be the friend of one whose lineage is pure, nor can one who is not a car-warrior have a car-warrior for his friend. So also one who is not a king cannot have a king as his friend. Why do you, therefore, desire to revive our former friendship?”

Drona, gifted with great intelligence, was extremely mortified at this, and settling in his mind some means of humiliating the king of the Panchala he went to the capital of the Kurus, called after the name of an elephant. Then Bhishma, taking with him his grandsons, presented them unto the wise son of Bharadwaja as his pupils for instruction, along with various kinds of wealth. Then Drona, desirous of humiliating king Drupada, called together his disciples and addressed them, “You sinless ones, it beholds you, after you have been accomplished in arms, to give me as preceptorial fee something that I cherish in my heart.” Then Arjuna and others said unto their preceptor, “So be it.” After a time when the Pandavas became skilled in arms and sure aims, demanding of them his fee, he again told them these words, “Drupada, the son of Prishata, is the king of Chhatravati. Take away from him his kingdom, and give it unto me.” Then the Pandavas, defeating Drupada in battle and taking him prisoner along with his ministers, offered him unto Drona, who beholding the vanquished monarch, said, “O king, I again solicit your friendship; and because none who is not a king deserves to be the friend of a king, therefore, O Yajnasena, I am resolved to divide your kingdom amongst ourselves. While you are the king of the country to the south of Ganga, I will rule the country to the north.”

The king of the Panchalas, thus addressed by the wise son of Bharadwaja, told that best of Brahmanas and foremost of all persons conversant with weapons, these words, “O high-souled son of Bharadwaja, blessed be you, let it be so, let there be eternal friendship between us as you desire!” Thus addressing each other and establishing a permanent bond between themselves, Drona and the king of Panchala, both of them chastisers of foes, went away to the places they came from. But the thought of that humiliation did not leave the king's mind for a single moment. Sad at heart, the king began to waste away.

King Drupada, distressed at heart, wandered among many ashrams of Brahmanas in search of superior Brahmanas well-skilled in sacrificial rites. Overwhelmed with grief and eagerly yearning for children, the king always said, “Oh, I have no offspring surpassing all in accomplishments.” The monarch, from great despondency, always said “Oh, fie on those children that I have and on my relatives!” Ever thinking of revenging himself on Drona, the monarch sighed incessantly. That best of kings even after much deliberation, saw no way of overcoming, by his Kshatriya might, the prowess and discipline and training and accomplishment of Drona. Wandering along the banks of the Yamuna and the Ganga, the monarch once came upon a sacred Ashrama of Brahmanas. There was in that Ashrama no Brahmana who was not a Snataka, no one who was not of rigid vows, and none who was not virtuous to a high degree. The king saw there two Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under complete control and belonging to the most superior order. They were both devoted to the study of the ancient institutes and sprung from the race of Kasyapa. Those best of Brahmanas were well-able to help the king in the attainment of his object. The king then, with great assiduity and singleness of purpose, began to court this pair of excellent Brahmanas. Ascertaining the superior accomplishments of the younger of the two the king courted in private Upayaja of rigid vows, by the offer of every desirable acquisition. Employed in paying homage to the feet of Upayaja, always addressing in sweet words and offering him every object of human desire, Drupada, after worshipping that Brahmana, addressed him, saying, “O Upayaja, if you, perform those sacrificial rites by which I may obtain a son who may slay Drona, I promise you ten thousand kine, or whatever else may be agreeable to you, truly am I ready to make gifts to you.” Thus addressed by the king, the Rishi replied, saying, “I cannot.” But Drupada without accepting this reply as final, once more began to serve and pay homage unto that Brahmana. Then, after the expiration of a year, Upayaja, addressing Drupada in sweet tone, said, “My elder brother Yaja, one day, while wandering through the deep woods, took up a fruit that had fallen upon a spot the purity of which he cared not to enquire about. I was following him and observed this unworthy act of his. Indeed, he entertains no scruples in accepting things impure. In accepting that fruit he saw not any impropriety of sinful nature: Indeed, he who observes not purity in one instance is not very likely to observe it in the other instances. When he lived in the house of his preceptor, employed in studying the institutes, he always used to eat remnants of other people's feasts. He always speaks approvingly of food and entertains no dislike for anything. Arguing from these, I believe that my brother covets earthy acquisitions. Therefore, go unto him; he will perform spiritual offices for you.” Hearing these words of Upayaja, king Drupada, though entertaining a low opinion of Yaja, nevertheless went to his abode. Worshipping Yaja, Drupada said unto him, “O master, perform you spiritual offices for me and I will give you eighty thousand kine! Enmity with Drona burns my heart; it beholds you therefore to cool that heart of mine. Foremost of those conversant with the Vedas, Drona is also skilled in the Brahma weapon and for this, Drona has overcome me in a contest arising from impaired friendship. Gifted with great intelligence, the son of Bharadwaja is now the chief preceptor of the Kurus. There is no Kshatriya in this world superior to him. His bow is full six cubits long and looks formidable, and his shafts are capable of slaying every living being. That great bowman, the high-souled son of Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all over the earth. Indeed, he is like a second Jamadagnya intended for the extermination of the Kshatriya race. There is no man on earth who can overcome the terrible force of his weapons. Like a blazing fire fed with clarified butter, Drona, possessed of Brahma might and uniting it with Kshatriya might, consumes every antagonist in battle. But your Brahma force is greater in itself than Drona's Brahma force united with Kshatriya might. Therefore, as I am inferior to Drona in consequence of my possession of Kshatriya might alone, I solicit the aid of your Brahma force, having obtained you so superior to Drona in knowledge of Brahma. O Yaja, perform that sacrifice by means of which I may obtain a son invincible in battle and capable of slaying Drona. Ready am I to give you ten thousand kine.” Hearing these words of Drupada, Yaja said, “So be it.” Yaja then began to recollect the various ceremonies appertaining to the particular sacrifice. Knowing the affair to be a very grave one, he asked the assistance of Upayaja who coveted nothing. Then Yaja promised to perform the sacrifice for the destruction of Drona. Then the great ascetic Upayaja spoke unto king Drupada of everything required for the grand sacrifice from which the king was to obtain offspring. He said, “O king, a child shall be born unto you, endued, as you desire, with great prowess, great energy, and great strength.”

Then king Drupada, impelled by the desire of obtaining a son who was to slay Drona, began, for the success of his wish, to make the necessary preparations. Yaja, after having poured libations of clarified butter on the sacrificial fire, commanded Drupada's queen, saying, “Come here, O queen, O daughter-in-law of Prishata! A son and a daughter have arrived for you!” Hearing this, the queen said, “O Brahmana, my mouth is yet filled with saffron and other perfumed things. My body also bears many sweet scents; I am hardly fit for accepting the sanctified butter which is to give me offspring. Wait for me a little, O Yaja! Wait for that happy consummation.” Yaja, however, replied, “O lady, whether you come or wait, why should not the object of this sacrifice be accomplished when the oblation has already been prepared by me and sanctified by Upayaja's invocations?”

Having said this, Yaja poured the sanctified libation on the fire, whereupon arose from those flames a child resembling a celestial who possessing the effulgence of fire, was terrible to behold. With a crown on this head and his body encased in excellent armour, sword in hand, and bearing a bow and arrows, he frequently sent forth loud roars. Immediately after his birth, he ascended an excellent chariot and went about in it for some time. Then the Panchalas in great joy shouted, “Excellent, Excellent.” The very earth seemed at that time unable to bear the weight of the Panchalas mad with joy. Then, marvellous to say, the voice of some invisible spirit in the skies said, “This prince has been born for the destruction of Drona. He shall dispel all the fears of the Panchalas and spread their fame. He shall also remove the sorrow of the king.” And there arose, after this from the centre of the sacrificial platform, a daughter also, called Panchali, who, blessed with great good fortune, was exceedingly handsome. Her eyes were black, and large as lotus-petals, her complexion was dark, and her locks were blue and curly. Her nails were beautifully convex, and bright as burnished copper; her eye-brows were fair, and bosom was deep. Indeed, she resembled the veritable daughter of a celestial born among men. Her body gave out fragrance like that of a blue lotus, perceivable from a distance of full two miles. Her beauty was such that she had no equal on earth. Like a celestial herself, she could be desired by a celestial, a Danava, or an Yaksha. When this girl of fair hips was born an incorporeal voice said, “This dark-complexioned girl will be the first of all women, and she will be the cause of the destruction of many Kshatriyas. This slender-waisted one will, in time, accomplish the purpose of the gods, and along with her many a danger will overtake the Kauravas.” On hearing these words, the Panchalas uttered a loud leonine roar, and the earth was unable to bear the weight of that joyous concourse. Then beholding the boy and the girl, the daughter-in-law of Prishata, desiring to have them, approached Yaja and said, “Let not these know any one else except myself as their mother.” Yaja, desiring to do good unto the king said, “So be it!” Then the Brahmanas present there, their expectations fully gratified, bestowed names upon the new-born pair, “Let this son of king Drupada, they said, be called Dhrishtadyumna, because of his excessive audacity and because of his being born like Dyumna with a natural mail and weapon.” And they also said, “Because this daughter is so dark in complexion, she should be called Krishna.”

Thus were born those twins of the great sacrifice of Drupada. And the great Drona, bringing the Panchala prince into his own abode, taught him all weapons in requital of half the kingdom he had formerly taken from Drupada. The high-souled son of Bharadwaja, regarding destiny to be inevitable, did what would perpetuate his own great deeds.

The Pandavas wed Draupadi

Hearing these words of the Brahmana, the sons of Kunti seemed to be, as it were, pierced with dares. Indeed, all those mighty heroes lost their peace of mind. Then the truthful Kunti, beholding all her sons listless and inattentive, addressed Yudhishthira and said, “We have now lived many nights in the abode of this Brahmana. We have passed our time pleasantly in this town, living on the alms obtained from many honest and illustrious persons. As we have now seen often and often all the agreeable woods and gardens that are in this part of the country, seeing them again would no longer give any pleasure. Alms also are not now obtainable here as easily as before. If you wish it would be well for us now to go to Panchala; we have not seen that country, it will, no doubt, prove delightful to us. It has been heard by us that alms are obtainable in the country of the Panchala, and that Yajnasena, the king thereof, is devoted to Brahmanas. I am of opinion that it is not good to live long in one place. Therefore, O son, if you like, it is good for us to go there.”

Hearing these words, Yudhishthira said, “It is our duty to obey your command, which, besides, must be for our good, I do not, however, know whether my younger brothers are willing to go.”

Then Kunti spoke unto Bhimasena and Arjuna and the twins regarding the journey to Panchala. They all said, “So be it.” Then, Kunti with her sons saluted the Brahmana in whose house they had dwelt and set out for the delightful town of the illustrious Drupada.

While the illustrious Pandavas were living disguised in the abode of the Brahmana, Vyasa, once went to see them. Those chastisers of foes, beholding him coming rose up and stepped onward to receive him. Saluting him reverentially and worshipping him also the Pandavas stood in silence with joined hands. Thus worshipped by them the sage became gratified. He asked them to be seated, and cheerfully addressing them said, “You slayers of foes, are you living in the path of virtue and according to the scriptures? Do you worship the Brahmanas? You are not, I hope, backward in paying homage unto those that deserve your homage?” The illustrious Rishi, after this, spoke many words of virtuous import, and after discoursing upon many topics of great interest, he said, “An illustrious Rishi, living in a certain hermitage, had a daughter of tender waist, fair lips, and fine eye-brows, and possessing every accomplishment. As a consequence of her own acts (in a past life) the fair maid became very unfortunate. Though chaste and beautiful, the damsel obtained not a husband. With a sorrowful heart she thereupon began to practise ascetic penances with the object of obtaining a husband. She soon gratified by her severe asceticism the god Sankara, who became propitious unto her and said unto that illustrious damsel, “Ask you the boon you desire! Blessed be you! I am Sankara prepared to give you what you will ask.” Desirous of benefiting herself, the maid repeatedly said unto the supreme lord, “O give me, a husband endued with every accomplishment.” Then Isana Mahadeva replied unto her, saying, “O blessed one, you shall have five husbands from among the Bharata princes.” Thus told, the maiden said unto the god who had given her that boon, “O lord, I desire to have only one husband through your grace.” The god then addressed her again and said these excellent words, “You has, O girl, said full five times, “Give me husband.” You shall, therefore, in another life have five husbands!” You princes of Bharata's line, that damsel of celestial beauty has been born in the line of Drupada. The faultless Krishna of Prishata's line has been appointed to be the wife of you all. You mighty ones, go therefore, to the capital of the Panchalas and dwell you there. There is no doubt that having obtained her as wife you shall be very happy.”

Having said so unto the Pandavas, the illustrious and blessed grandsire then bade them farewell. The great ascetic then left them and went to the place whence he had come.

The Pandavas’ encounter with the Gandharva Chitraratha

After Vyasa had gone away, the Pandavas, saluted the Brahmana and bade him farewell, and proceeded (towards Panchala) with joyous hearts and with their mother walking before them. Those slayers of all foes, in order to reach their destination, proceeded in a due northerly direction, walking day and night till they reached a sacred shrine of Siva with the crescent mark on his brow. Then those tigers among men, the sons of Pandu, arrived at the banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before them, torch in hand, for showing the way and guarding them against wild animals. It so happened that at that time the proud king of the Gandharvas, with his wives, was sporting in that solitary region in the delightful waters of the Ganga. The king of the Gandharvas heard the tread of the Pandavas as they approached the river. On hearing the sounds of their foot-steps, the mighty Gandharvas were inflamed with wrath, and beholding those chastisers of foes, the Pandavas, approach towards him with their mother, he drew his frightful bow to a circle and said, “It is known that excepting the first forty seconds the grey twilight preceding nightfall has been appointed for the wandering of the Yakshas, the Gandharvas and the Rakshasas, all of whom are capable of going everywhere at will. The rest of the time has been appointed for man to do his work. If therefore, men, wandering during those moments from greed of gain, come near us, both we and the Rakshasas slay those fools. Therefore, persons acquainted with the Vedas never applaud those men--not even kings at the head of their troops--who approach any pools of water at such a time. Stay you at a distance, and approach me not. Know you not that I am bathing in the waters of the Bhagirathi? Know that I am Angaraparna the Gandharva, ever relying on my own strength! I am proud and haughty and am the friend of Kubera. This my forest on the banks of the Ganga, where I sport to gratify all my senses, is called Angaraparna after my own name. Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come. How dare you approach me who am the brightest jewel on the diadem of Kubera?”

Hearing these words of the Gandharva, Arjuna said, “Blockhead, whether it be day, night, or twilight, who can bar others from the ocean, the sides of the Himalayas, and this river? O ranger of the skies, whether the stomach be empty or full, whether it is night or day, there is no special time for anybody to come to the Ganga--that foremost of all rivers. As regards ourselves endued with might, we care not when we disturb you. Wicked being, those who are weak in fighting worship you. This Ganga, issuing out of the golden peaks of Himavat, falls into the waters of the ocean, being distributed into seven streams. They who drink the waters of these seven streams, viz., Ganga, Yamuna, Saraswati, Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins. O Gandharva, this sacred Ganga again, flowing through the celestial region is called there the Alakananda, It has again in the region of the Pitris become the Vaitarani, difficult of being crossed by sinners, and, Krishna-Dwaipayana himself has said so. The auspicious and celestial river, capable of leading to heaven, is free from all dangers. Why do you then desire to bar us from it? This act of yours is not in consonance with eternal virtue. Disregarding your words, why shall we not touch the sacred waters of the Bhagirathi free from all dangers and from which none can bar us?”

Hearing these words of Arjuna, Angaraparna became inflamed with wrath and drawing his bow to a circle began to shoot his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son of Pandu, wielding a good shield and the torch he held in his hand, warded off all those arrows and addressing the Gandharva again said, “O Gandharva, seek not to terrify those that are skilled in weapons, for weapons hurled at them vanish like froth. I think that you are superior to men; therefore shall I fight with you, using celestial weapons and not with any crooked means. This fiery weapon, Brihaspati the revered preceptor of Indra, gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it away to me.”

Saying these words, the Pandava wrathfully hurled at the Gandharva that blazing weapon made of fire which burnt the Gandharva's chariot in a trice. Deprived of consciousness by the force of that weapon, the mighty Gandharva was falling, head downward, from his chariot. Dhananjaya seized him by the hair of his head adorned with garlands of flowers and thus dragged the unconscious Gandharva towards his brothers. Beholding this, that Gandharva's wife Kumbhinasi, desirous of saving her husband, ran towards Yudhishthira and sought his protection. The Gandharvi said, “O exalted one, extend to me your protection! O, set my husband free! O lord, I am Kumbhinasi by name, the wife of this Gandharva, who seeks your protection!” Beholding her, the mighty Yudhishthira addressed Arjuna and said, “O child, who would slay a foe who has been vanquished in fight, who has been deprived of fame, who is protected by a woman, and who has no prowess?” Arjuna replied, saying, “Keep you your life, O Gandharva! Go hence, and grieve not I Yudhishthira, the king of the Kurus, commands me to show you mercy.”

The Gandharva replied, “I have been vanquished by you, I shall, therefore, abandon my former name Angaraparna (the blazing vehicle). In name alone, O friend, I should not be boastful when my pride in my strength has been overcome: I have been fortunate in that I have obtained you; O Arjuna, that wielder of celestial weapons! I like to impart to you the power of illusions which Gandharvas alone have. My excellent and variegated chariot has been burnt by means of your fiery weapon. I who had formerly been called after my excellent chariot should now be called after my burnt chariot. The science of producing illusions that I have spoken of was formerly obtained by me by ascetic penances. That science I will today impart to the giver of my life-your illustrious self! What good luck does he not deserve who, after overcoming a foe by his might, giveth him life when that foe asks for it? This science is called Chakshushi. It was communicated by Manu unto Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me. Communicated by my preceptor, that science, having come unto me who am without energy, is gradually becoming fruitless. I have spoken to you about its origin and transmission. Listen now to its power! One may see by its aid whatever one wishes to see, and in whatever way he likes. One can acquire this science only after standing on one leg for six months. I shall however, communicate to you this science without yourself being obliged to observe any rigid vow. It is for this knowledge that we are superior to men. And as we are capable of seeing everything by spiritual sight, we are equal to the gods. I intend to give you and each of your brothers a hundred steeds born in the country of the Gandharvas. Of celestial colour and endued with the speed of the mind, those horses are employed in bearing the celestial, and the Gandharvas. They may be lean-fleshed but they tire not, nor do their speed suffer on that account. In days of yore the thunderbolt was created for the chief of the celestials in order that he might slay the Asura Vritra with it. But hurled at Vritra's head it broke in a thousand pieces. The celestials worship with reverence those fragments of the thunderbolt. That which is known in the three worlds as glory is but a portion of the thunderbolt. The hand of the Brahmana with which he pours libations on the sacrificial fire, the chariot upon which the Kshatriya fights, the charity of the Vaisya, and the service of the Sudra rendered unto the three other classes, are all fragments of the thunderbolt. It has been said that horses, forming as they do a portion of the Kshatriya's chariot, are, on that account, unslayable. Again horses which form a portion of the Kshatriya's chariot, are the offspring of Vadava. Those amongst them that are born in the region of the Gandharvas can go everywhere and assume any hue and speed at the will of their owners. These horses of mine that I give you will always gratify your wishes.”

On hearing these words of the Gandharva, Arjuna said, “O Gandharva, if from satisfaction for having obtained your life at my hands in a situation of danger, you give me your science, and these horses, I would not accept your gift.” The Gandharva replied, saying, “A meeting with an illustrious person is ever a source of gratification; besides you has given me my life. Gratified with you, I will give you my science. That the obligation, however, may not all be on one side, I will take from you, O Bibhatsu, your excellent and eternal weapon of fire!”

Arjuna said, “I would accept your horses in exchange for my weapon. Let our friendship last for ever. O friend, tell us for what we human beings have to stand in fear of the Gandharvas. Chastisers of foes that we are and virtuous and conversant with the Vedas, tell us, O Gandharva, why in travelling in the night-time we have been censured by you.”

The Gandharva said, “You are without wives though you have completed the period of study. You are without a particular Ashrama. Lastly, you are out without a Brahmana walking before, therefore, you sons of Pandu, you have been censured by me. The Yakshas, Rakshasas, Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and intelligence, and acquainted with the history of the Kuru race. O hero, I have heard too from Narada and other celestial Rishis about the good deeds of your wise ancestors. I myself, too, while roaming over the whole earth bounded by her belt of seas, have witnessed the prowess of your great race. O Arjuna, I have personal knowledge of your preceptor, the illustrious son of Bharadwaja, celebrated throughout the three worlds for his knowledge of the Vedas and the science of arms. I also know Dharma, Vayu, Indra, the twin Aswins, and Pandu,--these six perpetuators of Kuru race,--these excellent celestials and human progenitors of you all. I also know that you five brothers are learned and high-souled, that you are foremost of all wielders of weapons, that you are brave and virtuous and observant of vows. Knowing that your understanding and hearts are excellent and your behaviour faultless, I have yet censured you. For, it beholds no man endued with might of arms to bear with patience any ill usage in the sight of his wife. Especially as our might increases during the hours of darkness, accompanied by my wife I was filled with wrath. I have, however, been vanquished by you in battle. Listen to me as I tell you the reasons that have led to my discomfiture. The Brahmacharya is a very superior mode of life, and as you are in that mode now, it is for this, O Partha, that I have been defeated by you in battle. If any married Kshatriya fight with us at night, he can never escape, with life. But, a married Kshatriya, who is sanctified with Brahma, and who has assigned the cares of his State to a priest, might vanquish! All wanderers in the night. Men should therefore, ever employ learned priests possessing self-command for the acquisition of every good luck they desire. That Brahmana is worthy of being the king's priest who is learned in the Vedas and the six branches thereof, who is pure and truthful, who is of virtuous soul and possessed of self-command. The monarch becomes ever victorious and finally earns heaven who has for his priest a Brahmana conversant with the rules of morality, who is a master of words, and is pure and of good behaviour. The king should always select an accomplished priest in order to acquire what he has not and protect what he has. He who desires his own prosperity should ever be guided by his priest, for he may then obtain ever the whole earth surrounded by her belt of seas. A king, who is without a Brahmana, can never acquire any land by his bravery or glory of birth alone. Know, therefore, that the kingdom lasts for ever in which Brahmanas have power.

Vasishtha is Brahma's spiritual mind-born son and Arundhati's husband. Ever difficult of being conquered by the very immortals, Desire and Wrath, conquered by Vasishtha's ascetic penances, used to shampoo his feet. Though his wrath was excited by Viswamitra's offence, that high-souled Rishi did not yet exterminate Kusikas the tribe whose king Viswamitra was. Afflicted at the loss of his sons, he did not, as though powerless, though really otherwise, do any dreadful act destructive of Viswamitra, Like the ocean transgressing not its continents, Vasishtha transgressed not the laws of Yama by bringing back his children from the domains of the king of the dead. It was by obtaining that illustrious one who had conquered his own self that Ikshvaku and other great monarchs acquired the whole earth. It was by obtaining Vasishtha, that best of Rishis as their priest, that those monarchs performed many grand sacrifices. That regenerate Rishi assisted these monarchs in the performance of their sacrifices like Brihaspati assisting the immortals. Therefore, look you for some accomplished and desirable Brahmana conversant with the Vedas and in whose heart virtue prevails, to appoint as your priest. A Kshatriya of good lineage, desirous of extending his dominions by conquering the earth, should, first appoint a priest. He who is desirous of conquering the earth should have a Brahmana before him. Therefore, O Arjuna, let some accomplished and learned Brahmana, who has his senses under complete control and who is conversant with Dharma, profit and pleasure, be your priest.”

Arjuna asked, “O Gandharva, you are acquainted with everything. Tell us, therefore, which Veda-knowing Brahmana is worthy to be appointed as our priest.”

The Gandharva replied, “There is in these woods a shrine of the name of Utkochaka. Dhaumya, the younger brother of Devala is engaged there in ascetic penances. Appoint him, if you desire, your priest.”

Then Arjuna, highly pleased with everything that had happened, gave unto that Gandharva, his weapon of fire with befitting ceremonies. Addressing him, the Pandava also said, “O you best of Gandharvas, let the horses you give us remain with you for a time. When the occasion comes, we will take them from you. Blessed be you.” Then the Gandharva and the Pandavas, respectfully saluting each other, left the delightful banks of the Bhagirathi and went wheresoever they desired. Then, the Pandavas going to Utkochaka, the sacred Ashrama of Dhaumya installed Dhaumya as their priest. Dhaumya, the foremost of all conversant with the Vedas, receiving them with presents of wild fruits and edible roots, consented to become their priest. The Pandavas with their mother forming the sixth of the company, having obtained that Brahmana as their priest regarded their sovereignty and kingdom as already regained and the daughter of the Panchala king as already obtained in the Swayamavara. Those bulls of the Bharata race, having obtained the master Dhaumya as their priest, also regarded themselves as placed under a powerful protector. The high-souled Dhaumya, acquainted with the true meaning of the Vedas and every rule of morality, becoming the spiritual preceptor of the virtuous Pandavas, made them his Yajamanas. That Brahmana, beholding those heroes endued with intelligence and strength and perseverance like unto the celestials, regarded them as already restored, by virtue of their own accomplishments to their sovereignty and kingdom. Then those kings of men, having had benedictions uttered upon them by that Brahmana, resolved to go, accompanied by him, to the Swayamvara of the Princess of Panchala.

Then those tigers among men--those brothers—the five Pandavas, set out for Panchala to behold that country and Draupadi and the festivities. Those tigers among

Men, in going along with their mother, saw on the way numerous Brahmanas proceeding together. Those Brahmanas who were all Brahmacharis beholding the Pandavas, asked them, “Where are you going to? Whence also are you come?” Yudhishthira replied unto them, saying, “Know you that we are uterine brothers proceeding together with our mother. We are coming even from Ekachakra.” The Brahmanas then said, “Go you this very day to the abode of Drupada in the country of the Panchalas. A great Swayamvara takes place there, on which a large sum of money will be spent. We also are proceeding there. Let us all go together. Extraordinary festivities will take place. The illustrious Yajnasena, otherwise called Drupada, had a daughter risen from the centre of the sacrificial altar. Of eyes like lotus-petals and of faultless features endued with youth and intelligence, she is extremely beautiful. The slender-waisted Draupadi of every feature perfectly faultless, and whose body emits a fragrance like unto that of the blue lotus for two full miles around, is the sister of the strong-armed Dhrishtadyumna gifted with great prowess, who was born with natural mail and sword and bow and arrows from the blazing fire, himself like unto the second Fire. That daughter of Yajnasena will select a husband from among the invited princes. We are repairing there to behold her and the festivities on the occasion, like unto the festivities of heaven. To that Swayamvara will come from various lands kings and princes who are performers of sacrifices in which the presents to the Brahmanas are large: who are devoted to study, are holy, illustrious, and of rigid vows; who are young and handsome; and who are mighty car-warriors and accomplished in arms. Desirous of winning the maiden those monarchs will all give away much wealth and kine and food and other articles of enjoyment. And taking all they will give away and witnessing the Swayamvara, and enjoying the festivities, we shall go wheresoever we like. There will also come unto that Swayamvara, from various countries, actors, and bards singing the panegyrics of kings, and dancers, and reciters of Puranas, and heralds, and powerful athletes. Beholding all these sights and taking what will be given away to illustrious ones, you will return with us. You are all handsome and like unto the celestials! Beholding you, Krishna may, by chance, choose some one amongst you superior to the rest. This your brother of mighty arms and handsome and endued with beauty also, engaged in athletic encounters, may, by chance, earn great wealth.”

On hearing these words of the Brahmanas, Yudhishthira replied, 'You Brahmanas, we will all go with you to witness that maiden's Swayamvara--that excellent jubilee.”

Thus addressed by the Brahmanas, the Pandavas proceeded towards the country of the southern Panchalas ruled over by the king Drupada. On their way those heroes beheld the illustrious Dwaipayana--that Muni of pure soul, and perfectly sinless. Duly saluting the Rishi and saluted by him, after their conversation was over, commanded by him they proceeded to Drupada's abode. Those mighty chariot-fighters proceeded by slow stages staying for some time within those beautiful woods and by fine lakes that they beheld along their way. Devoted to study, pure in their practices, amiable, and sweet-speeched, the Pandavas at last entered the country of the Panchalas. Beholding the capital, as also the fort, they took up their quarters in the house of a potter, Adopting the Brahmanical profession, they began to lead an eleemosynary life. No men recognized those heroes during their stay in Drupada's capital.

Draupadi Swayamvara

Yajnasena always cherished the desire of bestowing his daughter on Arjuna, the son of Pandu. But he never spoke of it to anybody. The king of Panchala thinking of Arjuna caused a very stiff bow to be made that was incapable of being bent by any except Arjuna. Causing some machinery to be erected in the sky, the king set up a mark attached to that machinery. Drupada said, “He that will string this bow and with these well-adorned arrows shoot the mark above the machine shall obtain my daughter.”

With these words king Drupada proclaimed the Swayamvara. On hearing of them, the kings of other lands came to his capital. There came also many illustrious Rishis desirous of beholding the Swayamvara. There came also, Duryodhana and the Kurus accompanied by Kama. There also came many superior Brahmanas from every country. The monarchs who came there were all received with reverence by the illustrious Drupada. Desirous of beholding the Swayamvara, the citizens, roaring like the sea, all took their seats on the platforms that were erected around the amphitheatre. The monarch entered the grand amphitheatre by the north-eastern gate. The amphitheatre which itself had been erected on an auspicious and level plain to the north-east of Drupada's capital, was surrounded by beautiful mansions. It was enclosed on all sides with high walls and a moat with arched doorways here and there. The vast amphitheatre was also shaded by a canopy of various colours. Resounding with the notes of thousands of trumpets, it was scented with black aloes and sprinkled all over with water mixed with sandal-paste and decorated with garlands of flowers. It was surrounded with high mansions perfectly white and resembling the cloud-kissing peaks of Kailasa. The windows of those mansions were covered with net works of gold; the walls were set with diamonds and precious costly carpets and cloths. All those mansions adorned with wreaths and garlands of flowers and rendered fragrant with excellent aloes, were all white and spotless, like unto the necks of swans. The fragrance therefrom could be perceived from the distance of a Yojana (eight miles). They were each furnished with a hundred doors wide enough to admit a crowd of persons; they were adorned with costly beds and carpets, and beautified with various metals; they resembled the peaks of the Himavat. In those seven-storied houses of various sizes dwelt the monarchs invited by Drupada whose persons were adorned with every ornament and who were possessed with the desire of excelling one another. The inhabitants of the city and the country who had come to behold Krishna and taken their seats on the excellent platforms erected around, beheld seated within those mansions those lions among kings who were all endued with the energy of great souls. Those exalted sovereigns were all adorned with the fragrant paste of the black aloe. Of great liberality, they were all devoted to Brahma and they protected their kingdoms against all foes. For their own good deeds they were loved by the whole world.

The Pandavas, too, entering that amphitheatre, sat with the Brahmanas and beheld the unequalled affluence of the king of the Panchalas. That concourse of princes, Brahmanas, and others, looking gay at the performances of actors and dancers, began to swell day by day. It lasted several days, till on the sixteenth day when it was at its full, the daughter of Drupada, having washed herself clean entered the amphitheatre, richly attired and adorned with every ornament and bearing in her hand a dish of gold and a garland of flowers. Then the priest of the lunar race--a holy Brahmana conversant with all mantras--ignited the sacrificial fire and poured on it with due rites libations of clarified butter. Gratifying Agni by these libations and making the Brahmanas utter the auspicious formula of benediction, stopped the musical instruments that were playing all around. When that vast amphitheatre became perfectly still, Dhrishtadyumna possessed of a voice deep as the sound of the kettledrum or the clouds, taking hold of his sister's arm, stood in the midst of that concourse, and said, with a voice loud and deep as the roar of the clouds, these charming words of excellent import, “Hear you assembled kings, this is the bow, that is the mark, and these are the arrows. Shoot the mark through the orifice of the machine with these five sharpened arrows. Truly do I say that, possessed of lineage, beauty of persons, and strength whoever achieves this great feat shall obtain today this my sister, Krishna for his wife.' Having thus spoken unto the assembled monarchs Drupada's son then addressed his sister, reciting unto her the names and lineages and achievements of those assembled lords of the earth.

Dhrishtadyumna said, “Duryodhana, Durvisaha, Durmukha and Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana, Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali, and Tuhunda, and Vikata; these, O sister, and many other mighty sons of Dhritarashtra--all heroes--accompanied by Karna, have come for your hand. Innumerable other illustrious monarchs all bulls among Kshatriyas—have also come for you. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons of the king Gandhara--have also come. Foremost of all wielders of weapons--the illustrious Aswatthaman and Bhoja, adorned with every ornament have also come for you. Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman, Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and Danda--the father and son, Paundraka, Vasudeva, Bhagadatta endued with great energy, Kalinga, Tamralipta, the king of Pattana, the mighty car-warrior Salya, the king of Madra, with his son, the heroic Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons, all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and Sala, Sudakshina, Kamboja of the Puru race, Vrihadvala, Sushena, Sibi, the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana (Baladeva), Vasudeva (Krishna) the mighty son of Rukmini, Samba, Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu, Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika, Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all these of the Vrishni race, Bhagiratha, Brihatkshatra, Jayadratha the son of Sindhu, Brihadratha, Balhika, the mighty charioteer Srutayu, Uluka, Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the king of Kosala, Sisupala and the powerful Jarasandha, these and many other great kings--all Kshatriyas celebrated throughout the world—have come, O blessed one, for you. Endued with prowess, these will shoot the mark. And you shall choose him for your husband who amongst these will shoot the mark.”

Then those youthful princes adorned with ear-rings, vying with one another and each regarding himself accomplished in arms and gifted with might, stood up brandishing their weapons. Intoxicated with pride of beauty, prowess, lineage, knowledge, wealth, and youth, they were like Himalayan elephants in the season of rut with crowns split from excess of temporal juice. Beholding each other with jealousy and influenced by the god of desire, they suddenly rose up from their royal seats, exclaiming 'Krishna shall be mine.” The Kshatriyas assembled in that amphitheatre, each desirous of winning the daughter of Drupada, looked like the celestial standing round Uma, the daughter of the King of mountains. Afflicted with the shafts of the god of the flowery bow and with hearts utterly lost in the contemplation of Krishna, those princes descended into the amphitheatre for winning the Panchala maiden and began to regard even their best friends with jealousy. There came also the celestials on their cars, with the Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and all the Marutas, and Kubera with Yama walking ahead. There came also the Daityas and the Suparnas, the great Nagas and the celestial Rishis, the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and the principal Gandharvas with Apsaras. Halayudha Baladeva and Janardana Krishna and the chief of the Vrishni, Andhaka, and Yadava tribes who obeyed the leadership of Krishna were also there, viewing the scene. Beholding the five Pandavas, attracted towards Draupadi like mighty elephants towards a lake overgrown with lotuses, or like fire covered with ashes, Krishna the foremost of Yadu heroes began to reflect. He said unto Rama Baladeva, “That is Yudhishthira; that is Bhima with Jishnu Arjuna; and those are the twin heroes.” And Rama surveying them slowly cast a glance of satisfaction at Krishna. Biting their nether lips in wrath, the other heroes there--sons and grandsons of kings--with their eyes and hearts and thoughts set on Krishna, looked with expanded eyes on Draupadi alone without noticing the Pandavas. The sons of Pritha also, of mighty arms, and the illustrious twin heroes, beholding Draupadi, were all likewise struck by the shafts of Kama. Crowded with celestial Rishis and Gandharvas and Suparnas and Nagas and Asuras and Siddhas, and filled with celestial perfumes and scattered over with celestial flowers, and resounding with the kettle-drum and the deep hum of infinite voices, and echoing with the softer music of the flute, the Vina, and the tabor, the cars of the celestials could scarcely find a passage through the firmament. Then those princes--Karna, Duryodhana, Salwa, Salya, Aswatthaman, Kratha, Sunitha, Vakra, the ruler of Kalinga and Vanga, Pandya, Paundra, the ruler of Videha, the chief of the Yavanas, and many other sons and grandsons of kings,--sovereigns of territories with eyes like lotus-petals,--one after another began to exhibit prowess for winning that maiden of unrivalled beauty. Adorned with crowns, garlands, bracelets, and other ornaments, endued with mighty arms, possessed of prowess and vigour and bursting with strength and energy, those princes could not, even in imagination, string that bow of extraordinary stiffness.

And some amongst those kings in exerting with swelling lips each according to his strength, education, skill, and energy,--to string that bow, were tossed on the ground and lay perfectly motionless for some time. Their strength spent and their crowns and garlands loosened from their persons, they began to pant for breath and their ambition of winning that fair maiden was cooled. Tossed by that tough bow, and their garlands and bracelets and other ornaments disordered, they began to utter exclamations of woe. That assemblage of monarchs, their hope of obtaining Krishna gone, looked sad and woeful. Beholding the plight of those monarchs, Karna that foremost of all wielders of the bow went to where the bow was, and quickly raising it strung it and placed the arrows on the string. Beholding the son of Surya--Karna of the Suta tribe--like unto fire, or Soma, or Surya himself, resolved to shoot the mark, those foremost of bowmen--the sons of Pandu--regarded the mark as already shot and brought down upon the ground. But seeing Karna, Draupadi loudly said, “I will not select a Suta for my lord.” Then Karna, laughing in vexation and casting glance at the Sun, threw aside the bow already drawn to a circle.

Then when all those Kshatriyas gave up the task, the heroic king of the Chedis--mighty as Yama himself--the illustrious and determined Sisupala, the son of Damaghosa, in endeavouring to string the bow, himself fell upon his knees on the ground. Then king Jarasandha endued with great strength and powers, approaching the bow stood there for some moment, fixed and motionless like a mountain. Tossed by the bow, he too fell upon his knees on the ground, and rising up, the monarch left the amphitheatre for his kingdom. Then the great hero Salya, the king of Madra, endued with great strength, in endeavouring to string the bow fell upon his knees on the ground. At last when in that assemblage consisting of highly respectable people, all the monarchs had become subjects of derisive talk that foremost of heroes--Jishnu, the son of Kunti--desired to string the bow and placed the arrows on the bow-string.

When all the monarchs had desisted from stringing that bow, the high-souled Jishnu arose from among the crowd of Brahmanas seated in that assembly. Beholding Partha possessing the complexion of Indra's banner, advancing towards the bow, the principal Brahmanas shaking their deer-skins raised a loud clamour. While some were displeased, there were others that were well-pleased. Some there were, possessed of intelligence and foresight, who addressing one another said, “You Brahmanas, how can a Brahmana stripling unpractised in arms and weak in strength, string that bow which such celebrated Kshatriyas as Salya and others endued with might and accomplished in the science and practice of arms could not? If he does not achieve success in this untried task which he has undertaken from a spirit of boyish unsteadiness, the entire body of Brahmanas here will be rendered ridiculous in the eyes of the assembled monarchs. Therefore, forbid this Brahmana that he may not go to string the bow which he is even now desirous of doing from vanity, childish daring, or mere unsteadiness.” Others replied, “We shall not be made ridiculous, nor shall we incur the disrespect of anybody or the displeasure of the sovereigns.” Some remarked, “This handsome youth is even like the trunk of a mighty elephant, whose shoulders and arms and thighs are so well-built, who in patience looks like the Himavat, whose gait is even like that of the lion, and whose prowess seems to be like that of an elephant in rut, and who is so resolute, that it is probable that he will accomplish this feat. He has strength and resolution. If he had none, he would never go of his own accord. Besides, there is nothing in the three worlds that Brahmanas of all mortal men cannot accomplish. Abstaining from all food or living upon air or eating of fruits, persevering in their vows, and emaciated and weak, Brahmanas are ever strong in their own energy. One should never disregard a Brahmana whether his acts be right or wrong, by supposing him incapable of achieving any task that is great or little, or that is fraught with bliss or woe. Rama the son of Jamadagni defeated in battle, all the Kshatriyas. Agastya by his Brahma energy drank off the fathomless ocean. Therefore, say you, “Let this youth bend the bow and string it with ease” and many said, “So be it.” The Brahmanas continued speaking unto one another these and other words. Then Arjuna approached the bow and stood there like a mountain. And walking round that bow, and bending his head unto that giver of boons--the lord Isana--and remembering Krishna also, he took it up. That bow which Rukma, Sunitha, Vakra, Radha's son, Duryodhana, Salya, and many other kings accomplished in the science and practice of arms, could not even with great exertion, string, Arjuna, the son of Indra, that foremost of all persons endued with energy and like unto the younger brother of Indra in might, strung in the twinkling of an eye. Taking up the five arrows he shot the mark and caused it to fall down on the ground through the hole in the machine above which it had been placed. Then there arose a loud uproar in the firmament, and the amphitheatre also resounded with a loud clamour. The gods showered celestial flowers on the head of Partha the slayer of foes. Thousands of Brahmanas began to wave their upper garments in joy. All around, the monarchs who had been unsuccessful, uttered exclamations of grief and despair. Flowers were rained from the skies all over the amphitheatre. The musicians struck up in concert. Bards and heralds began to chant in sweet tones the praises. Beholding Arjuna, Drupada was filled with joy. The monarch desired to assist with his forces the hero if the occasion arose. When the uproar was at its height, Yudhishthira, accompanied by the twins, hastily left the amphitheatre for returning to his temporary home. Krishna beholding the mark shot and beholding Partha also like unto Indra himself, who had shot the mark, was filled with joy, and approached the son of Kunti with a white robe and a garland of flowers. Arjuna the accomplisher of inconceivable feats, having won Draupadi by his success in the amphitheatre, was saluted with reverence by all the Brahmanas. He soon after left the lists followed close by her who thus became his wife.

When the king Drupada expressed his desire of bestowing his daughter on that Brahmana, all those monarchs who had been invited to the Swayamvara, looking at one another, were suddenly filled with wrath. They said, “Passing us by and treating the assembled monarchs as straw this Drupada desires to bestow his daughter--that first of women,--on a Brahmana! Having planted the tree he cuts it down when it is about to bear fruit. The wretch regards us not: therefore let us slay him. He deserves not our respect nor the veneration due to age. Owing to such qualities of his, we shall, therefore, slay this wretch that insults all kings, along with his son. Inviting all the monarchs and entertaining them with excellent food, he disregards us at last. In this assemblage of monarchs like unto a conclave of the celestials, does he not see a single monarch equal unto himself? The Vedic declaration is well-known that the Swayamvara is for the Kshatriyas. The Brahmanas have no claim in respect of a selection of husband by a Kshatriya damsel. Or, you kings, if this damsel desires not to select any one of us as her lord, let us cast her into the fire and return to our kingdoms. As regards this Brahmana, although he has, from officiousness or avarice, done this injury to the monarchs, he should not yet be slain; for our kingdoms, lives, treasures, sons, grandsons, and whatever other wealth we have, all exist for Brahmanas. Something must be done here even unto him, so that from fear of disgrace and the desire of maintaining what properly belongs unto each order, other Swayamvaras may not terminate in this way.”

Having addressed one another thus, those monarchs endued with arms like unto spiked iron maces, took up their weapons and rushed at Drupada to slay him then and there. Drupada beholding those monarchs all at once rushing towards him in anger with bows and arrows, sought, from fear, the protection of the Brahmanas. But those mighty bowmen Bhima and Arjuna of the Pandavas, capable of chastising all foes, advanced to oppose those monarchs rushing towards them impetuously like elephants in the season of rut. Then the monarchs with gloved fingers and upraised weapons rushed in anger at the Kuru princes, Bhima and Arjuna, to slay them. Then the mighty Bhima of extraordinary achievements, endued with the strength of thunder, tore up like an elephant a large tree and divested it of its leaves. With that tree, the strong-armed Bhima stood, like unto the mace-bearing Yama armed with his fierce mace, near Arjuna. Beholding that feat of his brother, Jishnu of extraordinary intelligence, himself also of inconceivable feats, wondered much. Equal unto Indra himself in achievements, shaking off all fear he stood with his bow ready to receive those assailants. Beholding those feats of both Jishnu and his brother, Damodara Krishna of superhuman intelligence and inconceivable feats, addressing his brother, Halayudha, said, “That hero there, of tread like that of a mighty lion, who draws the large bow in his hand four full cubits in length, is Arjuna! There is no doubt, O Sankarshana, about this, if I am Vasudeva. That other hero who having speedily torn up the tree has suddenly become ready to drive off the monarchs is Vrikodara! For no one in the world, except Vrikodara, could today perform such a feat in the field of battle. That other youth of eyes like unto lotus-petals, of full four cubits height, of gait like that of a mighty lion, and humble withal, of fair complexion and prominent and shining nose, who had, a little before, left the amphitheatre, is Dharma's son Yudhishthira. The two other youths, like unto Kartikeya, are, I suspect, the sons of the twin Aswins. I heard that the sons of Pandu along with their mother Pritha had all escaped from the conflagration of the house of lac.” Then Halayudha of complexion like unto that of clouds uncharged with rain, addressing his younger brother Krishna, said with great satisfaction, “O, I am happy to hear, as I do from sheer good fortune, that our father's sister Pritha with the foremost of the Kaurava princes have all escaped!”

Then those bulls among Brahmanas shaking their deer-skins and water-pots made of cocoanut-shells exclaimed, “Fear not, we will fight the foe!” Arjuna smilingly addressing those Brahmanas exclaiming thus, said, “Stand you aside as spectators. Showering hundreds of arrows furnished with straight points even I shall check, like snakes with mantras, all those angry monarchs.” Having said this, the mighty Arjuna taking up the bow he had obtained as dower accompanied by his brother Bhima stood immovable as a mountain. Beholding those Kshatriyas who were ever furious in battle with Karna ahead, the heroic brothers rushed fearlessly at them like two elephants rushing against a hostile elephant. Then those monarchs eager for the fight fiercely exclaimed, “The slaughter in battle of one desiring to fight is permitted.” Saying this, the monarchs suddenly rushed against the Brahmanas. Karna endued with great energy rushed against Jishnu for fight. Salya the mighty king of Madra rushed against Bhima like an elephant rushing against another for the sake of a she-elephant in heat; while Duryodhana and others engaged with the Brahmanas, skirmished with them lightly and carelessly. Then the illustrious Arjuna beholding Karna, advancing towards him, drew his tough bow and pieced him with his sharp arrows. The impetus of those whetted arrows furnished with fierce energy made Karna faint. Recovering consciousness Karna attacked Arjuna with greater care than before. Then Karna and Arjuna, both foremost of victorious warriors, desirous of vanquishing each other, fought madly on. Such was the lightness of hand they both displayed that they both became invisible. “Behold the strength of my arms.”—“Mark, how I have counteracted that feat,”--those were the words--intelligible to heroes alone--in which they addressed each other. Incensed at finding the strength and energy of Arjuna's arms unequalled on the earth, Karna fought with greater vigour. Parrying all those impetuous arrows shot at him by Arjuna, Karna sent up a loud shout. This feat of his was applauded by all the warriors. Then addressing his antagonist, Karna said, “O you foremost of Brahmanas, I am gratified to observe the energy of your arms that knows no relaxation in battle and your weapons themselves fit for achieving victory. Are you the embodiment of the science of weapons, or are you Rama that best of Brahmanas, or Indra himself, or Indra's younger brother Vishnu called also Achyuta, who for disguising himself has assumed the form of a Brahmana and mustering such energy of arms fights with me? No other person except the husband himself of Sachi or Kiriti, the son of Pandu, is capable of fighting with me when I am angry on the field of battle.” Then hearing those words of his, Phalguna replied, saying, “O Karna, I am neither the science of arms, nor Rama endued with superhuman powers. I am only a Brahmana who is the foremost of all warriors and all wielders of weapons. By the grace of my preceptor I have become accomplished in the Brahma and the Paurandara weapons. I am here to vanquish you in battle. Therefore, O hero, wait a little.”

Thus addressed, Karna desisted from the fight, for that mighty chariot-fighter thought that Brahma energy is ever invincible. Meanwhile on another part of the field, the mighty heroes Salya and Vrikodara, well-skilled in battle and possessed of great strength and proficiency, challenging each other, engaged in fight like two elephants in rut. They struck each other with their clenched fists and knees. And sometimes pushing each other forward and sometimes dragging each other near, sometimes throwing each other down; face downward, and sometimes on the sides, they fought on, striking, each other at times with their clenched fists. Encountering each other with blows hard as the clash of two masses of granite, the lists rang with the sounds of their combat. Fighting with each other thus for a few seconds, Bhima the foremost of the Kuru heroes taking up Salya on his arms hurled him to a distance. Bhimasena surprised all for though he threw Salya on the ground he did it without hurting him much. When Salya was thus thrown down and Karna was struck with fear, the other monarchs were all alarmed. They hastily surrounded Bhima and exclaimed, “Surely these bulls amongst Brahmanas are excellent! Ascertain in what race they have been born and where they abide. Who can encounter Karna, the son of Radha, in fight, except Rama or Drona, or Kiriti, the son of Pandu? Who also can encounter Duryodhana in battle except Krishna, the son of Devaki, and Kripa, the son of Saradwat? Who also can overthrow in battle Salya, that first of mighty warriors, except the hero Baladeva or Vrikodara, the son of Pandu, or the heroic Duryodhana? Let us, therefore, desist from this fight with the Brahmanas. Indeed, Brahmanas, however offending, should yet be ever protected. First let us ascertain who these are; for after we have done that we may cheerfully fight with them.”

Krishna, having beheld that feat of Bhima, believed them both to be the son of Kunti. Gently addressing the assembled monarchs, saying, “This maiden has been justly acquired,” he induced them to abandon the fight. Accomplished in battle, those monarchs then desisted from the fight. Those monarchs then returned to their respective kingdoms, wondering much. Those who had come there went away saying. “The festive scene has terminated in the victory of the Brahmanas. The princess of Panchala has become the bride of a Brahmana.” Surrounded by Brahmanas dressed in skins of deer and other wild animals, Bhima and Dhananjaya passed with difficulty out of the throng. Those heroes among men, mangled by the enemy and followed by Krishna, on coming at last out of that throng, looked like the full moon and the sun emerging from the clouds.

Meanwhile Kunti seeing that her sons were late in returning from their eleemosynary round, was filled with anxiety. She began to think of various evils having overtaken her sons. At one time she thought that the sons of Dhritarashtra having recognized her sons had slain them. Next she feared that some cruel and strong Rakshasas endued with powers of deception had slain them. She asked herself, “Could the illustrious Vyasa himself have been guided by perverse intelligence?” Thus reflected Pritha in consequence of her affection for her offspring. Then in the stillness of the late afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode of the potter, like the cloud-covered sun appearing on a cloudy day.

Then those illustrious sons of Pritha, on returning to the potter's abode, approached their mother. Those first of men represented Yajnaseni unto their mother as the alms they had obtained that day. Kunti who was there within the room and saw not her sons, replied, saying, “Enjoy you all what you have obtained.” The moment after, she beheld Krishna and then she said, “Oh, what have I said?” And anxious from fear of sin, and reflecting how every one could be extricated from the situation, she took the cheerful Yajnaseni by the hand, and approaching Yudhishthira said, “The daughter of king Yajnasena upon being represented to me by your younger brothers as the alms they had obtained, from ignorance, O king, I said what was proper, “Enjoy you all what has been obtained”. O, tell me how my speech may not become untrue; how sin may not touch the daughter of the king of Panchala, and how also she may not become uneasy.”

Thus addressed by his mother, the intelligent Yudhishthira, reflecting for a moment, consoled Kunti, and addressing Dhananjaya, said, “By you, O Phalguna, has Yajnaseni been won. It is proper, therefore, that you should wed her. O you withstander of all foes, igniting the sacred fire, take you her hand with due rites.”

Arjuna, hearing this, replied, “O king, do not make me a participator in sin. Your behest is not conformable to virtue. That is the path followed by the sinful. You should wed first, then Bhima, then myself, then Nakula, and last of all, Sahadeva endued with great activity. Both Vrikodara and myself, and the twins and this maiden also, all await, your commands. When such is the state of things, do that, after reflection, which would be proper, and conformable virtue, and productive of fame, and beneficial unto the king of Panchala. All of us are obedient to you. O, command us as you like.”

Hearing these words of Jishnu, so full of respect and affection, the Pandavas all cast their eyes upon the princess of Panchala. The princess of Panchala also looked at them all. Casting their glances on the illustrious Krishna, those princes looked at one another. Taking their seats, they began to think of Draupadi alone. Indeed, after those princes of immeasurable energy had looked at Draupadi, the God of Desire invaded their hearts and continued to crush all their senses. As the lavishing beauty of Panchali who had been modelled by the Creator himself, was superior to that of all other women on earth, it could captivate the heart of every creature. Yudhishthira, beholding his younger brothers, understood what was passing in their minds. He immediately recollected the words of Krishna-Dwaipayana. The king, then, from fear of a division amongst the brothers, addressing all of them, said, “The auspicious Draupadi shall be the common wife of us all.”

The sons of Pandu, then, hearing those words of their eldest brother, began to revolve them in their minds in great cheerfulness. The hero of the Vrishni race Krishna, came accompanied by the son of Rohini Baladeva, to the house of the potter where those men had taken up their quarters. On arriving there, Krishna and Baladeva beheld seated in that potter's house Ajatasatru Yudhishthira of well developed and long arms, and his younger brothers passing the splendour of fire sitting around him. Then Vasudeva approaching that foremost of virtuous men--the son of Kunti--and touching the feet of that prince of the Ajamida race, said, “I am Krishna.” The son of Rohini also approaching Yudhishthira, did the same. The Pandavas, beholding Krishna and Baladeva, began to express great delight. Those heroes of the Yadu race thereafter touched also the feet of Kunti, their father's sister. Ajatasatru, beholding Krishna, enquired after his well-being and asked, “How, O Vasudeva, have you been able to trace us, as we are living in disguise?” Vasudeva, smilingly answered, “O king, fire, even if it is covered, can be known. Who else among men than the Pandavas could exhibit such might? You resisters of all foes, you sons of Pandu, by sheer good fortune have you escaped from that fierce fire. It is by sheer good fortune alone that the wicked son of Dhritarashtra and his counsellors have not succeeded in accomplishing their wishes. Blessed be you! Grow you in prosperity like a fire in a cave gradually growing and spreading itself all around. Lest any of the monarchs recognize you, let us return to our tent.” Then, obtaining Yudhishthira's leave, Krishna, accompanied by Baladeva, hastily went away from the potter's abode.

When Bhima and Arjuna were wending towards the abode of the potter, Dhrishtadyumna, the Panchala prince followed them. Sending away all his attendants, he concealed himself in some part of the potter's house, unknown to the Pandavas. Then Bhima and Jishnu, and the twins, on returning from their eleemosynary round in the evening, cheerfully gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing the daughter of Drupada said, “O amiable one, take you first a portion from this and devote it to the gods and give it away to Brahmanas, and feed those that desire to eat and give unto those who have become our guests. Divide the rest into two halves. Give one of these unto Bhima, for this strong youth of fair complexion--equal unto a king of elephants--this hero always eats much. And divide the other half into six parts, four for these youths, one for myself, and one for you.” Then the princess hearing those instructive words of her mother-in-law cheerfully did all that she had been directed to do. Those heroes then all ate of the food prepared by Krishna. Then Sahadeva, the son of Madri, endued with great activity, spread on the ground a bed of kusa grass. Then those heroes, each spreading thereon his deer-skin, laid themselves down to sleep. Those foremost of the Kuru princes lay down with heads towards the south. Kunti laid herself down along the line of their heads, and Krishna along that of their feet. Krishna though she lay with the sons of Pandu on that bed of kusa grass along the line of their feet as if she were their nether pillow, grieved not in her heart nor thought disrespectfully of those bulls amongst the Kurus. Then those heroes began to converse with one another. The conversations of those princes, each worthy to lead an army, was exceedingly interesting they being upon celestial cars and weapons and elephants, and swords and arrows, and battle-axes. The son of the Panchala king listened unto all they said. All those who were with him beheld Krishna in that state.

When morning came, the prince Dhrishtadyumna set out from his place of concealment with great haste in order to report to Drupada in detail all that had happened at the potter's abode and all that he had heard those heroes speak amongst themselves during the night. The king of Panchala had been sad because he knew not the Pandavas as those who had taken away his daughter. The monarch asked Dhrishtadyumna on his return, “Oh, where has Krishna gone? Who has taken her away? Has any Sudra or anybody of mean descent, or has a tribute-paying Vaisya by taking my daughter away, placed his dirty foot on my head? O son, has that wreath of flowers been thrown away on a grave-yard? Has any Kshatriya of high birth, or any one of the superior order obtained my daughter? Has any one of mean descent, by having won Krishna, placed his left foot on my head? I would not, O son, grieve but feel greatly happy, if my daughter has been united with Partha that foremost of men! Tell me truly who has won my daughter today? O, are the sons of Pandu alive? Was it Arjuna that took up the bow and shot the mark?”

Thus addressed Dhrishtadyumna cheerfully said unto his father all that had happened and by whom Krishna had been won. The prince said, “With large, red eyes, attired in deer-skin, and resembling a celestial in beauty, the youth who strung that foremost of bows and brought down to the ground the mark set on high, was soon surrounded by the foremost of Brahmanas who also offered him their homage for the feat he had achieved. Incapable of bearing the sight of a foe and endued with great activity, he began to exert his prowess. Surrounded by the Brahmanas he resembled the thunder-wielding Indra standing in the midst of the celestials, and the Rishis. Like a she-elephant following the leader of a herd, Krishna cheerfully followed that youth catching hold of his deer-skin. Then when the assembled monarchs incapable of bearing that sight lose up in wrath and advanced for fight, there rose up another hero who tearing up a large tree rushed at that concourse of kings, felling them right and left like Yama himself smiting down creatures endued with life. Then, O monarch, the assembled kings stood motionless and looked at that couple of heroes, while they, resembling the Sun and the Moon, taking Krishna with them, left the amphitheatre and went into the abode of a potter in the suburbs of the town, and there at the potter's abode sat a lady like unto a flame of fire who, I think, is their mother. Around her also sat three other foremost of men each of whom was like unto fire. The couple of heroes having approached her paid homage unto her feet, and they said unto Krishna also to do the same. Keeping Krishna with her, those foremost of men all went the round of eleemosynary visits. Some time after when they returned, Krishna taking from them what they had obtained as alms, devoted a portion thereof to the gods, and gave another portion away to Brahmanas. Of what remained after this, she gave a portion to that venerable lady, and distributed the rest amongst those five foremost of men. She took a little for herself and ate it last of all. Then, they all laid themselves down for sleep, Krishna lying along the line of their feet as their nether pillow. The bed on which they lay was made of kusa grass upon which was spread their deer-skins. Before going to sleep they talked on diverse subjects in voices deep as of black clouds. The talk of those heroes indicated them to be neither Vaisyas nor Sudras, nor Brahmanas. Without doubt, they are Kshatriyas, their discourse having been on military subjects. It seems, O father, that our hope has been fructified, for we have heard that the sons of Kunti all escaped from the conflagration of the house of lac. From the way in which the mark was shot down by that youth, and the strength with which the bow was strung by him, and the manner in which I have heard them talk with one another proves conclusively, O monarch, that they are the sons of Pritha wandering in disguise.”

Hearing these words of his son, king Drupada became exceedingly glad, and he sent unto them his priest directing him to ascertain who they were and whether they were the sons of the illustrious Pandu. Thus directed, the king's priest went unto them and applauding them all, delivered the king's message duly, saying, “You who are worthy of preference in everything, the boon-giving king of the earth--Drupada--is desirous of ascertaining who you are. Beholding this one who has shot down the mark, his joy knows no bounds. Giving us all particulars of your family and tribe, place you your feet on the heads of your foes and gladden the hearts of the king of Panchala mid his men and mine also. King Pandu was the dear friend of Drupada and was regarded by him as his counter self. Drupada had all along cherished the desire of bestowing this daughter of his upon Pandu as his daughter-in-law. You heroes of features perfectly faultless, king Drupada has all along cherished this desire in his heart that Arjuna of strong and long arms might wed this daughter of his according to the ordinance. If that has become possible, nothing could be better; nothing more beneficial; nothing more conducive to fame and virtue, so far as Drupada is concerned.”

Having said this, the priest remained silent and humbly waited for an answer. Beholding him sitting thus, Yudhishthira commanded Bhima who sat near, saying, “Let water to wash his feet with and the Arghya be offered unto this Brahmana. He is king Drupada's priest and, therefore, worthy of great respect. We should worship him with more than ordinary reverence.” Then, Bhima did as directed. Accepting the worship thus offered unto him, the Brahmana with a joyous heart sat at his ease. Then Yudhishthira addressed him and said, “The king of the Panchalas has, by fixing a special kind of dower, given away his daughter according to the practice of his order and not freely. This hero has, by satisfying that demand, won the princess. King Drupada, therefore, has nothing now to say in regard to the race, tribe, family and disposition of him who has performed that feat. Indeed, all his queries have been answered by the stringing of the bow and the shooting down of the mark. It is by doing what he had directed that this illustrious hero has brought away Krishna from among the assembled monarchs. In these circumstances, the king of the Lunar race should not indulge in any regrets which can only make him unhappy without mending matters in the least. The desire that king Drupada has all along cherished will be accomplished for his handsome princess who bears, I think, every auspicious mark. None that is weak in strength could string that bow, and none of mean birth and unaccomplished in arms could have shot down the mark. It beholds not, therefore, the king of the Panchalas to grieve for his daughter today. Nor can anybody in the world undo that act of shooting down the mark. Therefore the king should not grieve for what must take its course.”

While Yudhishthira was saying all this, another messenger from the king of the Panchalas, coming there in haste, said, “The feast is ready.” The messenger said, “King Drupada has, in view of his daughter's nuptials prepared a good feast for the bride-groom's party. Come you there after finishing your daily rites. Krishna's wedding will take place there. Delay you not. These cars adorned with golden lotuses drawn by excellent horses are worthy of kings. Riding on them, come you into the abode of the king of the Panchalas.”

Then those bulls among the Kurus, dismissing the priest and causing Kunti and Krishna to ride together on one of those cars, themselves ascended those splendid vehicles and proceeded towards Drupada's place. Meanwhile, hearing from his priest the words that Yudhishthira had said, king Drupada, in order to ascertain the order to which those heroes belonged, kept ready a large collection of articles. He kept ready fruits, sanctified garlands, and coats of mail, and shields, and carpets, and kine, and seeds, and various other articles and implements of agriculture. The king also collected every article appertaining to other arts, and various implements and apparatus of every kind of sport. He also collected excellent coats of mail and shining shields, and swords and scimitars, of fine temper, and beautiful chariots and horses, and first-class bows and well-adorned arrows, and various kinds of missiles ornamented with gold. He also kept ready dares and rockets and battle-axes and various utensils of war. There were in that collection beds and carpets and various fine things, and cloths of various sorts. When the party went to Drupada's abode, Kunti taking with her the virtuous Krishna entered the inner apartments of the king. The ladies of the king's household with joyous hearts worshipped the queen of the Kurus. Beholding those foremost of men, each possessing the sportive gait of the lion, with deer-skins for their upper garments, eyes like unto those of mighty bulls, broad shoulders, and long-hanging arms like unto the bodies of mighty snakes, the king, and the king's ministers, and the king's son, and the king's friends and attendants, all became exceedingly glad. Those heroes sat on excellent seats, furnished with footstools without any awkwardness and hesitation. Those foremost of men sat with perfect fearlessness on those costly seats one after another according to the order of their ages. After those heroes were seated, well-dressed servants male and female, and skillful cooks brought excellent and costly viands worthy of kings on gold and silver plates. Then those foremost of men dined on those dishes and became well-pleased. After the dinner was over, those heroes among men, passing over all other articles, began to observe with interest the various utensils of war. Beholding this, Drupada's son and Drupada himself, along with all his chief ministers of state, understanding the sons of Kunti to be all of royal blood became exceedingly glad.

Then the illustrious king of Panchala, addressing prince Yudhishthira in the form applicable to Brahmanas, cheerfully enquired of that illustrious son of Kunti, saying, “Are we to know you as Kshatriyas, or Brahamanas, or are we to know you as celestials who disguising themselves as Brahmanas are ranging the earth and come here for the hand of Krishna? O tell us truly, for we have great doubts! Shall we not be glad when our doubts have been removed? Have the fates been propitious unto us? Tell us the truth willingly! Truth becomes monarchs better than sacrifices and dedications of tanks. Therefore, tell us not what is untrue. Hearing your reply I shall make arrangements for my daughter's wedding according to the order to which you belong.”

Hearing these words of Drupada, Yudhishthira answered, saying “Be not cheerless, O king; let joy fill your heart! The desire cherished by you has certainly been accomplished. We are Kshatriyas, O king, and sons of the illustrious Pandu. Know me to be the eldest of the sons of Kunti and these to be Bhima and Arjuna. By these, O king, was your daughter won amid the concourse of monarchs. The twins Nakula and Sahadeva and Kunti wait where Krishna is. Let grief be driven from your heart, for we are Kshatriyas. Your daughter, O monarch, has like a lotus been transferred only from one lake into another. O king, you are our revered superior and chief refuge. I have told you the whole truth.”

Hearing those words, the king Drupada's eyes rolled in ecstasy. Filled with delight the king could not, for some moments answer Yudhishthira. Checking his emotion with great effort, that chastiser of foes at last replied unto Yudhishthira in proper words. The virtuous monarch enquired how the Pandavas had escaped from the town of Varanavata. The son of Pandu told the monarch every particular in detail of their escape from the burning palace of lac. Hearing everything that the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of men. The monarch gave every assurance unto Yudhishthira, the son of Kunti. That foremost of eloquent men then and there vowed to restore Yudhishthira to his paternal throne.

Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by the king, to reside there, treated by Yajnasena with due respect. Then king Drupada with his sons, assured by all that had happened, approaching Yudhishthira, said, “O you of mighty arms, let the Kuru prince Arjuna take with due rites, the hand of my daughter on this auspicious day, and let him, therefore, perform the usual initiatory rites of marriage.”

Hearing these words of Drupada, the virtuous king Yudhishthira replied, saying, “O great king, I also shall have to marry.” Hearing him, Drupada said, “If it pleases you, take you the hand of my daughter yourself with due rites. Or, give Krishna in marriage unto whomsoever of your brothers you like.” Yudhishthira said, “Your daughter, O king, shall be the common wife of us all! Even thus it has been ordered, O monarch, by our mother. I am unmarried still, and Bhima also is so amongst the sons of Pandu. This your jewel of a daughter has been won by Arjuna. This, O king, is the rule with us; to ever enjoy equally a jewel that we may obtain. O best of monarchs, that rule of conduct we cannot now abandon. Krishna, therefore, shall become the wedded wife of us all. Let her take our hands, one after another before the fire.”

Drupada answered, “O scion of Kuru's race, it has been directed that one man may have many wives. But it has never been heard that one woman may have many husbands! As you are pure and acquainted with the rules of morality, it beholds you not to commit an act that is sinful and opposed both to usage and the Vedas. Why has your understanding become so?” Yudhishthira said in reply, “O monarch, morality is subtle. We do not know its course. Let us follow the way trodden by the illustrious ones of former ages. My tongue never uttered an untruth. My heart also never turned to what is sinful. My mother commanded so; and my heart also approves of it. Therefore, O king, that is quite conformable to virtue. Act according to it, without any scruples. Entertain no fear, O king, about this matter.”

Drupada said, “O son of Kunti, your mother, and my son Dhrishtadyumna and yourself, settle amongst yourselves as to what should be done. Tell me the result of your deliberations and tomorrow I will do what is proper.”

After this, Yudhishthira, Kunti and Dhrishtadyumna discoursed upon this matter. Just at that time, however, the island-born Vyasa came there in course of his wanderings. Then all the Pandavas and the illustrious king of the Panchalas and all others there present stood up and saluted with reverence the illustrious Rishi Krishna. The high-souled Rishi, saluting them in return and enquiring after their welfare, sat down on a carpet of gold. Commanded by Krishna of immeasurable energy, those foremost of men all sat down on costly seats. A little after, the son of Prishata in sweet accents asked the illustrious Rishi about the wedding of his daughter. He said, “How, O illustrious one, can one woman become the wife of many men without being defiled by sin? O, tell me truly all about this.” Hearing these words Vyasa replied, “This practice, O king, being opposed to usage and the Vedas, has become obsolete. I desire, however, to hear what the opinion of each of you is upon this matter.”

Hearing these words of the Rishi, Drupada spoke first, saying, “The practice is sinful in my opinion, being opposed to both usage and the Vedas. Nowhere have I seen many men having one wife. The illustrious ones also of former ages never had such a usage amongst them. The wise should never commit a sin. I, therefore, can never make up mind to act in this way. This practice always appears to me to be of doubtful morality.”

After Drupada had ceased, Dhrishtadyumna spoke, saying “O bull amongst Brahmanas, how can, the elder brother, if he is of a good disposition, approach the wife of his younger brother? The ways of morality are ever subtle, and, therefore, we know them not. We cannot, therefore, say what is conformable to morality and what not. We cannot do such a deed, therefore, with a safe conscience. Indeed, I cannot say, “Let Draupadi become the common wife of five brothers.”

Yudhishthira then spoke, saying, “My tongue never utters an untruth and my heart never inclines to what is sinful. When my heart approves of it, it can never be sinful. I have heard in the Purana that a lady of name Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis. So also an ascetic's daughter, born of a tree, had in former times united herself in marriage with ten brothers all bearing the same name of Prachetas and who were all of souls exalted by asceticism. It is said that obedience to superior is ever meritorious. Amongst all superiors, it is well-known that the mother is the foremost. Even she has commanded us to enjoy Draupadi as we do anything obtained as alms. It is for this, O best of Brahmanas, that I regard the act as virtuous.”

Kunti then said, “The act is even so as the virtuous Yudhishthira has said. I greatly fear, O Brahmana, lest my speech should become untrue. How shall I be saved from untruth?”

When they had all finished speaking, Vyasa said, “O amiable one, how shall you be saved from the consequence of untruth? Even this is eternal virtue! I will not, O king of the Panchalas, discourse on this before you all. But you alone shall listen to me when I disclose how this practice has been established and why it is to be regarded as old and eternal. There is no doubt that what Yudhishthira has said is quite conformable to virtue.”

Then the illustrious Vyasa rose, and taking hold of Drupada's hand led him to a private apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata's race sat there, waiting for the return of Vyasa and Drupada. Meanwhile, Dwaipayana began his discourse with illustrious monarch for explaining how the practice of polyandry could not be regarded as sinful.

Vyasa continued, “In days of yore, the celestials had once commenced a grand sacrifice in the forest of Naimisha. At that sacrifice, Yama became the slayer of the devoted animals. Yama, thus employed in that sacrifice, did not (during that period), kill a single human being. Death being suspended in the world, the number of human beings increased very greatly. Then Soma and Indra and Varuna and Kubera, the Sadhyas, the Rudras, the Vasus, the twin Aswins,--these and other celestials went unto Prajapati, the Creator of the universe. Struck with fear for the increase of the human population of the world they addressed the Master of creation and said, “Alarmed, O lord, at the increase of human beings on earth, we come to you for relief. Indeed, we crave your protection.” Hearing those words the Grandsire said, “You have little cause to be frightened at this increase of human beings. You all are immortal. It beholds you not to take fright at human beings.” The celestials replied, “The mortals have all become immortal. There is no distinction now between us and them. Vexed at the disappearance of all distinction, we have come to you in order that you may distinguish us from them.” The Creator then said, “Yama is even now engaged in the grand sacrifice. It is for this that men are not dying. But when Yama's work in connection with the sacrifice terminates, men will again begin to die as before. Strengthened by your respective energies, Yama will, when that time comes, sweep away by thousands the inhabitants on earth who will scarcely have then any energy left in them.”

Hearing these words of the first-born deity, the celestials returned to the spot where the grand sacrifice was being performed. The mighty one sitting by the side of the Bhagirathi saw a lotus being carried along by the current. Beholding that lotus, they wondered much. Amongst them, Indra, desirous of ascertaining whence it came, proceeded up along the course of the Bhagirathi. Reaching that spot whence the goddess Ganga issues perennially, Indra beheld a woman possessing the splendour of fire. The woman who had come there to take water was washing herself in the stream, weeping all the while. The tear-drops she shed, falling on the stream, were being transformed into golden lotuses. Indra, beholding that wonderful sight, approached the woman and asked her, “Who are you, amiable lady? Why do you weep? I desire to know the truth. O, tell me everything.”

The woman thereupon answered, “O Indra, you may know who I am and why, unfortunate that I am, I weep, if only, you come with me as I lead the way. You shall then see what it is I weep for.” Hearing these words of the lady, Indra followed her as she led the way. Soon he saw, not far off from where he was, a handsome youth with a young lady seated on a throne placed on one of the peaks of Himavat and playing at dice. Beholding that youth, the thief of the celestials said, “Know, intelligent youth, that this universe is under my sway.” Seeing, however, that the person addressed was so engrossed in dice that he took no notice of what he said, Indra was possessed by anger and repeated, “I am the lord of the universe. The youth who was none else than the god Mahadeva, seeing Indra filled with wrath, only smiled, having cast a glance at him. At that glance, however, the chief of the celestials was at once paralyzed and stood there like a stake. When the game at dice was over, Isana addressing the weeping woman said, “Bring Indra here, for I shall soon so deal with him that pride may not again enter his heart.” As soon as Indra was touched by that woman, the chief of the celestials with limbs paralyzed by that touch, fell down on the earth. The illustrious Isana of fierce energy then said unto him, “Act not, O Indra, ever again in this way. Remove this huge stone, for your strength and energy are immeasurable, and enter the hole where await some others possessing the splendour of the sun and who are all like unto you.” Indra, then, on removing that stone, beheld a cave in the breast of that king of mountains, within which were four others resembling himself. Beholding their plight, Indra became seized with grief and exclaimed, “Shall I be even like these?” Then the god Girisha, looking full at Indra with expanded eyes, said in anger, “O you of a hundred sacrifices, enter this cave without loss of time, for you have from folly insulted me.” Thus addressed by the lord Isana, the chief of the celestials, in consequence of that terrible imprecation, was deeply pained, and with limbs weakened by fear trembled like the wind-shaken leaf of a Himalayan fig. Cursed unexpectedly by the god owning a bull for his vehicle, Indra, with joined hands and shaking from head to foot, addressed that fierce god of multi-form manifestations, saving, “You are, O Bhava, the over-looker of the infinite Universe!” Hearing these words the god of fiery energy smiled and said, “Those that are of disposition like yours never obtain my grace. These others had at one time been like you. Enter you this cave, therefore, and lie there for some time. The fate of you all shall certainly be the same. All of you shall have to take your birth in the world of men, where, having achieved many difficult feats and slaying a large number of men, you shall again by the merits of your respective deeds, regain the valued region of Indra. You shall accomplish all I have said and much more besides, of other kinds of work.” Then those Indras, of their shorn glory said, “We shall go from our celestial regions even unto the region of men where salvation is ordained to be difficult of acquisition. But let the gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our would-be mother. Fighting with men by means of both celestial and human weapons, we shall again come back into the region of Indra.”

Hearing these words of the former Indras, the wielder of the thunderbolt once more addressed that foremost of gods, saying, “Instead of going myself, I shall, with a portion of my energy, create from myself a person for the accomplishment of the task to form the fifth among these!” Vishwabhuk, Bhutadhaman, Sibi of great energy, Santi the fourth, and Tejaswin, these it is said were the five Indras of old. The illustrious god of the formidable bow, from his kindness, granted unto the five Indras the desire they cherished. He also appointed that woman of extraordinary beauty, who was none else than celestial Sri herself, to be their common wife in the world of men. Accompanied by all those Indras, the god Isana then went unto Narayana of immeasurable energy, the Infinite, the Immaterial, the Uncreate, the Old, the Eternal, and the Spirit of these universes without limits. Narayana approved of everything. Those Indras then were born in the world of men. And Hari Narayana took up two hairs from his body, one of which hairs was black and the other white. Those two hairs entered the wombs of two of the Yadu race, by name Devaki and Rohini. One of these hairs, that which was white, became Baladeva. The hair that was black was born as Kesava's self, Krishna. Those Indras of old who had been confined in the cave on the Himavat are none else than the sons of Pandu, endued with great energy. Arjuna amongst the Pandavas, called also Savyasachin (using both hands with equal dexterity) is a portion of Indra.

Thus, O king, they who have been born as the Pandavas are none else than those Indras of old. The celestial Sri herself who had been appointed as their wife is this Draupadi of extraordinary beauty. How could she whose effulgence is like that of the sun or the moon, whose fragrance spreads for two miles around, take her birth in any other than an extraordinary way, from within the earth, by virtue of the sacrificial rites? Unto you, O king, I cheerfully grant this other boon in the form of spiritual sight. Behold now the sons of Kunti endued with their sacred and celestial bodies of old!”

Saying this, that sacred Brahmana Vyasa of generous deeds, by means of his ascetic power, granted celestial sight unto the king. Thereupon the king beheld all the Pandavas endued with their former bodies. The king saw them possessed of celestial bodies, with golden crowns and celestial garlands, and each resembling Indra himself, with complexions radiant as fire or the sun, and decked with every ornament, and handsome, and youthful, with broad chests and statures measuring about five cubits. Endued with every accomplishment, and decked with celestial robes of great beauty and fragrant garlands of excellent making the king beheld them as so many three-eyed gods, or Vasus, or Rudras, or Adityas themselves. Observing the Pandavas in the forms of those Indras of old, and Arjuna also in the form of Indra sprung from Indra himself, king Drupada was highly pleased. The monarch wondered much on beholding that manifestation of celestial power under deep disguise. The king looking at his daughter, that foremost of women endued with great beauty, like unto a celestial damsel and possessed of the splendour of fire or the moon, regarded her as the worthy wife of those celestial beings, for her beauty, splendour and fame. Beholding that wonderful sight, the monarch touched the feet of Satyavati's son, exclaiming, “O great Rishi, nothing is miraculous in you!” The Rishi then cheerfully continued, “In a certain hermitage there was an illustrious Rishi's daughter, who, though handsome and chaste, obtained not a husband. The maiden gratified, by severe ascetic penances, the god Sankara. The lord Sankara, gratified at her penances, told her himself. “Ask you the boon you desire” Thus addressed, the maiden repeatedly said unto the boon-giving Supreme Lord, “I desire to obtain a husband possessed of every accomplishment.” Sankara, the chief of the gods, gratified with her, gave her the boon she asked, saying, 'You shall have, amiable maiden, five husbands.” The maiden, who had succeeded in gratifying the god, said again, “O Sankara, I desire to have from you only one husband possessed of every virtue?” The god of gods, well-pleased with her, spoke again, saying, “You have, O maiden, addressed me five full times, repeating, “Give me a husband.” Therefore, it shall even be as you has asked. Blessed be you. All this, however, will happen in a future life of yours!”

O Drupada, this your daughter of celestial beauty is that maiden. Indeed, the faultless Krishna sprung from Prishata's race has been pre-ordained to become the common wife of five husbands. The celestial Sri, having undergone severe ascetic penances, has, for the sake of the Pandavas, had her birth as your daughter, in the course of your grand sacrifice. That handsome goddess, waited upon by all the celestials, as a consequence of her own acts becomes the wife of five husbands. It is for this that the self-create had created her. Having listened to all this, O king Drupada, do what you desire.”

Drupada, on hearing this, observed, “O great Rishi, it was only when I had not heard this from you that I had sought to act in the way I told you of. Now, however, that I know all, I cannot be indifferent to what has been ordained by the gods. Therefore do I resolve to accomplish what you has said. The knot of destiny cannot be untied. Nothing in this world is the result of our own acts. That which had been appointed by us in view of securing one only bridegroom has now terminated in favour of many. As Krishna had repeatedly said, “O, give me a husband!” the great god himself even gave her the boon she had asked. The god himself knows the right or wrong of this. As regards myself, when Sankara has ordained so, right or wrong, no sin can attach to me. Let these with happy hearts take, as ordained, the hand of Krishna with the rites.”

The wedding

Then the illustrious Vyasa, addressing Yudhishthira the just, said, “This day is an auspicious day, O son of Pandu! This day the moon has entered the constellation called Pushya. Take you the hand of Krishna today, yourself first before your brothers!” When Vyasa had said so, king Yajnasena and his son made preparations for the wedding. The monarch kept ready various costly articles as marriage presents. Then he brought out his daughter Krishna, decked, after a bath, with many jewels and pearls. Then there came to witness the wedding all the friends and relatives of the king, ministers of state, and many Brahmanas and citizens. They all took their seats according to their respective ranks. Adorned with that concourse of principal men, with its yard decked with lotuses and lilies scattered thereupon, and beautified with lines of troops, king Drupada's palace, festooned around with diamonds and precious stones, looked like the firmament studded with brilliant stars. Then those princes of the Kuru line, endued with youth and adorned with ear-rings, attired in costly robes and perfumed with sandal-paste, bathed and performed the usual religious rites and accompanied by their priest Dhaumya who was possessed of the splendour of fire, entered the wedding hall one after another in due order, and with glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya, well-conversant with the Vedas, igniting the sacred fire, poured with due mantras libations of clarified butter into that blazing element. Calling Yudhishthira there, Dhaumya, acquainted with mantras, united him with Krishna. Walking round the fire the bridegroom and the bride took each other's hand. After their union was complete, the priest Dhaumya, taking leave of Yudhishthira, that ornament of battles, went out of the palace. Then those mighty car-warriors, attired in gorgeous dresses, took the hand of that best of women, day by day in succession, aided by that priest. There happened a very wonderful and extraordinary thing in connection with these marriages: the illustrious princess of slender waist regained her virginity every day after a previous marriage. After the weddings were over, king Drupada gave unto those mighty car-warriors diverse kinds of excellent wealth. The king gave unto them one hundred cars with golden standards, each drawn by four steeds with golden bridles. He gave them one hundred elephants all possessing auspicious marks on their temples and faces and like unto a hundred mountains with golden peaks. He also gave them a hundred female servants all in the prime of youth and clad in costly robes and ornaments and floral wreaths. The illustrious monarch of the Lunar race gave unto each of those princes of celestial beauty, making the sacred fire a witness of his gifts, much wealth and many costly robes and ornaments of great splendour. The sons of Pandu endued with great strength, after their wedding were over, and after they had obtained Krishna like unto a second Sri along with great wealth, passed their days in joy and happiness, like so many Indras, in the capital of the king of the Panchalas.

King Drupada, after his alliance with the Pandavas, had all his fears dispelled. Indeed, the monarch no longer stood in fear even of the gods. The ladies of the illustrious Drupada's household approached Kunti and introduced themselves unto her, mentioning their respective names, and worshipped her feet with heads touching the ground. Krishna also, attired in red silk and her wrists still encircled with the auspicious thread, saluting her mother-in-law with reverence, stood contentedly before her with joined palms. Pritha, out of affection, pronounced a blessing upon her daughter-in-law endued with great beauty and every auspicious mark and possessed of a sweet disposition and good character, saying, “Be you unto your husband as Sachi unto Indra, Swaha unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable one, be you the mother of long-lived and heroic children, and possessed of everything that can make you happy! Let luck and prosperity ever wait on you! Wait you ever on husbands engaged in the performance of grand sacrifices. Be you devoted to your husbands. And let your days be ever passed in duly entertaining and reverencing guests and strangers arrived at your abode, and the pious and the old; children and superiors. Be you installed as the Queen of the kingdom and the capital of Kurujangala, with your husband Yudhishthira the just! O daughter, let the whole earth, conquered by the prowess of your husbands endued with great strength, be given away by you unto Brahmanas at horse-sacrifice! O accomplished one whatever gems there are on earth possessed of superior virtues, obtain them, O lucky one, and be you happy for a full hundred years! And, O daughter-in-law, as I rejoice today beholding you attired in red silk, so shall I rejoice again, when, O accomplished one, I behold you become the mother of a son!”

After the sons of Pandu had been married, Hari Krishna sent unto them various gold ornaments set with pearls and black gems. Madhava Krishna also sent unto them costly robes manufactured in various countries, and many beautiful and soft blankets and hides of great value, and many costly beds and carpets and vehicles. He also sent them vessels by hundreds, set with gems and diamonds. Krishna also gave them female servants by thousands, brought from various countries, and endued with beauty, youth and accomplishments and decked with every ornament. He also gave them many well-trained elephants brought from the country of Madra, and many excellent horses in costly harness, cars drawn by horses of excellent colours and large teeth. The slayer of Madhu, of immeasurable soul, also sent them coins of pure gold by crores upon crores in separate heaps. Yudhishthira the just, desirous of gratifying Govinda, accepted all those presents with great joy.