The Mahabharata of Krishna Dwaipayana Vyasa by Kisari Mohan Ganguli (Translator)

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"Vaisampayana continued, '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, O Gandharva, that ye are superior (in
prowess) to men; therefore shall I fight with thee, using celestial
weapons and not with any crooked means. This fiery weapon (that I shall
hurl at thee), Vrihaspati 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.'

"Vaisampayana continued, '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 thy protection! O, set my
husband free! O lord, I am Kumbhinasi by name, the wife of this Gandharva,
who seeketh thy protection!' Beholding her (so afflicted), the mighty
Yudhishthira addressed Arjuna and said, 'O slayer of foes, O child, who
would slay a foe who hath been vanquished in fight, who hath been deprived
of fame, who is protected by a woman, and who hath no prowess?' Arjuna
replied, saying, 'Keep thou thy life, O Gandharva! Go hence, and grieve
not I. Yudhishthira, the king of the Kurus, commandeth me to show thee
mercy.'

"The Gandharva replied, 'I have been vanquished by thee. 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 hath been overcome: I have been fortunate in that I have obtained
thee; O Arjuna, that wielder of celestial weapons! I like to impart to
thee the power of (producing) illusions which Gandharvas alone have. My
excellent and variegated chariot hath been burnt by means of thy 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--thy illustrious
self! What good luck doth he not deserve who, after overcoming a foe by
his might, giveth him life when that foe asketh 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 thee about its origin and
transmission. Listen now to its power! One may see (by its aid) whatever
one wisheth to see, and in whatever way he liketh (generally or
particularly). One can acquire this science only after standing on one leg
for six months. I shall however, communicate to thee this science without
thyself being obliged to observe any rigid vow. O king, 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. O best of men, I
intend to give thee and each of thy 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 doth 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 poureth libations on
the sacrificial fire, the chariot upon which the Kshatriya fighteth, the
charity of the Vaisya, and the service of the Sudra rendered unto the
three other classes, are all fragments of the thunderbolt. It hath 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 thee will always gratify thy wishes.'

"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if
from satisfaction for having obtained thy life at my hands in a situation
of danger, thou givest me thy science, and these horses, I would not
accept thy gift.' The Gandharva replied, saying, 'A meeting with an
illustrious person is ever a source of gratification; besides thou hast
given me my life. Gratified with thee, I will give thee my science. That
the obligation, however, may not all be on one side, I will take from thee,
O Vibhatsu, O bull in Bharata's race, thy excellent and eternal weapon of
fire!'

"Arjuna said, 'I would accept thy 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 thee.'

"The Gandharva said, 'Ye are without wives (though ye have completed the
period of study). Ye are without a particular Asrama (mode of life).
Lastly, ye are out without a Brahmana walking before, therefore, ye sons
of Pandu, ye 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 thy great race. O Arjuna,
I have personal knowledge of thy preceptor, the illustrious son of
Bharadwaja, celebrated throughout the three worlds for his knowledge of
the Vedas and the science of arms. O tiger in Kuru's race, O son of Pritha,
I also know Dharma, Vayu, Sakra, 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 ye are foremost of all wielders of weapons, that ye 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, O thou of Kuru's race, it behoveth no man endued with might of
arms to bear with patience any ill usage in the sight of his wife.
Especially as, O son of Kunti, our might increaseth during the hours of
darkness, accompanied by my wife I was filled with wrath. O best of vow-
observing men, I have, however, been vanquished by thee in battle. Listen
to me as I tell thee the reasons that have led to my discomfiture. The
Brahmacharya is a very superior mode of life, and as art in that mode now,
it is for this, O Partha, that I have been defeated by thee in battle. O
chastiser of foes, if any married Kshatriya fight with us at night, he can
never escape, with life. But, O Partha, a married Kshatriya, who is
sanctified with Brahma, and who hath assigned the cares of his State to a
priest, might vanquish all wanderers in the night. O child of Tapati, 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 becometh ever victorious and finally earneth
heaven who hath 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 hath not and protect what he hath. He who desireth 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. O son of Tapati, a king, who is
without a Brahmana, can never acquire any land by his bravery or glory of
birth alone. Know, therefore, O perpetuator of Kuru's race, that the
kingdom lasteth for ever in which Brahmanas have power.'"

SECTION CLXXIII

(Chaitraratha Parva continued)

"Arjuna said, 'Thou hast addressed me (more than once) as Tapatya. I
therefore wish to know what the precise significance of this word is, O
virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But
who is Tapati that we should be called Tapatyas?'

"Vaisampayana continued, 'Thus addressed, the Gandharva related to
Dhananjaya, the son of Kunti, the (following) story well-known in the
three worlds.'

"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men,
I will duly recite to you in full this charming narrative. O, listen with
attention to what I say in explanation of why I have addressed thee as
Tapatya. That one in heaven who pervadeth by his light the whole firmament
had a daughter named Tapati equal unto himself. Tapati, the daughter of
the god Vivaswat, was the younger sister of Savitri, and she was
celebrated throughout the three worlds and devoted to ascetic penances.
There was no woman amongst the celestials, the Asuras, the Yakshas, the
Rakshasas, the Apsaras, and the Gandharvas, who was equal to her in beauty.
Of perfect, and faultless features, of black and large eyes, and in
beautiful attire, the girl was chaste and of perfect conduct. And, O
Bharata, seeing her Savitri (the sun) thought that there was none in the
three worlds who, for his beauty, accomplishments, behaviour, and learning,
deserved to be her husband. Beholding her attain the age of puberty and,
therefore, worthy of being bestowed on a husband, her father knew no peace
of mind, always thinking of the person he should select. At that time, O
son of Kunti, Riksha's son, that bull amongst the Kurus, the mighty king
Samvarana, was duly worshipping Surya with offerings of Arghya and flower-
garlands and scents, and with vows and fasts and ascetic penances of
various kinds. Indeed, Samvarana was worshipping Surya constantly in all
his glory, with devotion and humility and piety. And beholding Samvarana
conversant with all rules of virtue and unequalled on earth for beauty,
Surya regarded him as the fit husband for his daughter, Tapati. And, O
thou of Kuru's race, Vivaswat then resolved to bestow his daughter on that
best of kings, viz., Samvarana, the scion of a race of world-wide fame. As
Surya himself in the heavens filleth the firmament with his splendour, so
did king Samvarana on earth fill every region with the splendour of his
good achievements. And all men, O Partha, except Brahmanas, worshipped
Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing
the hearts of friends and Surya in scorching the hearts of foes. And, O
Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter
Tapati upon king Samvarana, who was possessed of such virtues and
accomplishments.

"Once on a time, O Partha, king Samvarana, endued with beauty (of person)
and immeasurable prowess, went on a hunting expedition to the under-woods
on the mountain-breast. While wandering in quest of deer, the excellent
steed the king rode, overcome, O Partha, with hunger, thirst and fatigue,
died on the mountains. Abandoning the steed, the king, O Arjuna, began to
wander about upon the mountain-breast on foot and in course of his
wandering the monarch saw a maiden of large eyes and unrivalled beauty,
That grinder of hostile host--that tiger among kings--himself without a
companion, beholding there that maiden without a companion, stood
motionless gazing at her steadfastly. For her beauty, the monarch for some
moment believed her to be (the goddess) Sri herself. Next he regarded her
to be the embodiment of the rays emanating from Surya. In splendour of her
person she resembled a flame of fire, though in benignity and loveliness
she resembled a spotless digit of the moon. And standing on the mountain-
breast, the black-eyed maiden appeared like a bright statue of gold. The
mountain itself with its creepers and plants, because of the beauty and
attire of that damsel, seemed to be converted into gold. The sight of that
maiden inspired the monarch with a contempt for all women that he had seen
before. By beholding her, the king regarded his eye-sight truly blessed.
Nothing the king had seen from the day of his birth could equal, he
thought, the beauty of that girl. The king's heart and eyes were
captivated by that damsel, as if they were bound with a cord and he
remained rooted to that spot, deprived of his senses. The monarch thought
that the artificer of so much beauty had created it only after churning
the whole world of gods Asuras and human beings. Entertaining these
various thoughts, king Samvarana regarded that maiden as unrivalled in the
three worlds for wealth of beauty.

"And the monarch of pure descent, beholding the beautiful maiden, was
pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt
with the strong flame of desire the king asked that charming maiden, still
innocent, though in her full youth, saying, 'Who art thou and whose? Why
also dost thou stay here? O thou of sweet smiles, why dost thou wander
alone in these solitary woods? Of every feature perfectly faultless, and
decked with every ornament, thou seemest to be the coveted ornament of
these ornaments themselves! Thou seemest not to be of celestial or Asura
or Yaksha or Rakshasa or Naga or Gandharva or human origin. O excellent
lady, the best of women that I have ever seen or heard of would not
compare with thee in beauty! O thou of handsome face, at sight of thee
lovelier than the moon and graced with eyes like lotus-petals, the god of
desire is grinding me.'

"King Samvarana thus addressed that damsel in the forest, who however,
spoke not a word unto the monarch burning with desire. Instead, like
lightning in the clouds, that large-eyed maiden quickly disappeared in the
very sight of the monarch. The king then wandered through the whole forest,
like one out of his senses, in search of that girl of eyes like lotus-
petals. Failing to find her, that best of monarchs indulged in copious
lamentations and for a time stood motionless with grief.'"

SECTION CLXXIV

(Chaitraratha Parva continued)

"The Gandharva continued, 'When that maiden disappeared, that feller of
hostile ranks deprived of his senses by Kama (concupiscence) himself fell
down on the earth. And as the monarch fell down, that maiden of sweet
smiles and prominent and round hips appeared again before him, and smiling
sweetly, said unto that perpetuator of Kuru's race these honeyed words,
'Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee not, O
tiger among kings, to lose thy reason, a celebrated man as thou art in the
world.' Addressed in these honeyed words, the king opened his eyes and saw
before him that selfsame girl of swelling hips. The monarch who was
burning with the flame of desire then addressed that black-eyed damsel in
accents, weak with emotion, and said, 'Blest be thou O excellent woman of
black eyes! As I am burning with desire and paying thee court, O, accept
me! My life is ebbing away. O thou of large eyes, for thy sake it is, O
thou of the splendour of the filaments of the lotus, that Kama is
incessantly piercing me with his keen shafts without stopping for a
moment! O amiable and cheerful girl, I have been bitten by Kama who is
even like a venomous viper. O thou of swelling and large hips, have mercy
on me! O thou of handsome and faultless features, O thou of face like unto
the lotus-petal or the moon, O thou of voice sweet as that of singing
Kinnaras, my life now depends on thee! Without thee, O timid one, I am
unable to live! O thou of eyes like lotus-petals, Kama is piercing me
incessantly! O large-eyed girl, be merciful unto me! It becometh thee not,
O black-eyed maid, to cast me off; O handsome girl, it behoveth thee to
relieve me from such affliction by giving me thy love! At first sight thou
hast attracted my heart. My mind wandereth! Beholding thee I like not to
cast my eyes on any other woman! Be merciful! I am thy obedient slave--thy
adorer! O, accept me! O beautiful lady, O large-eyed girl at the sight of
thee, the god of desire hath entered my heart, and is piercing me with his
shafts! O thou of lotus-eyes, the flame of desire burneth within me! O,
extinguish that flame with the water of thy love poured on it! O beautiful
lady, by becoming mine, pacify thou the irrepressible god of desire that
hath appeared here armed with his deadly bow and arrows and that is
piercing me incessantly with those keen shafts of his! O thou of the
fairest complexion, wed me according to the Gandharva form, for, O thou of
tapering hips, of all forms of marriage the Gandharva hath been said to be
the best.'

"The Gandharva continued, 'Hearing those words of the monarch, Tapati made
answer, 'O king, I am not the mistress of my own self! Be it known that I
am a maiden under the control of my father. If thou really entertainest an
affection for me, demand me of my father. Thou sayest, O king, that thy
heart hath been robbed by me. But thou also hast, at first sight, robbed
me of my heart; I am not the mistress of my body, and therefore, O best of
kings, I do not approach thee; women are never independent. What girl is
there in the three worlds that would not desire thee for her husband, as
thou art kind unto all thy dependents and as thou art born in a pure race?
Therefore, when the opportunity comes, ask my father Aditya for my hand
with worship, ascetic penances, and vows. If my father bestoweth me upon
thee, then, O king, I shall ever be thy obedient wife. My name is Tapati
and I am the younger sister of Savitri, and the daughter, O bull amongst
Kshatriyas of Savitri, of (Sun) the illuminator of the universe.'"

SECTION CLXXV

(Chaitraratha Parva continued)

"The Gandharva continued, 'Saying this, Tapati of faultless features,
ascended the skies. The monarch thereupon again fell down on the earth.
His ministers and followers searching for him throughout the forest at
length came upon him lying on that solitary spot, and beholding that
excellent king, that mighty bowman, thus lying forsaken on the ground like
a rainbow dropped from the firmament, his minister-in-chief became like
one burnt by a flame of fire. Advancing hastily with affection and respect,
the minister raised that best of monarchs lying prostrate on the ground
and deprived of his senses by desire. Old in wisdom as in age, old in
achievements as in policy, the minister, after having raised the prostrate
monarch, became easy (in mind). Addressing the king in sweet words that
were also for his good, he said, 'Blest be thou, O sinless one! Fear not,
O tiger among kings!' The minister thought that the monarch, that great
feller of hostile ranks in battle, had been lying on the ground overcome
with hunger, thirst, and fatigue. The old man then sprinkled over the
crownless head of the monarch water that was cold and rendered fragrant
with lotus-petals. Slowly regaining his consciousness, the mighty monarch
sent away all his attendants with the exception of his minister only.
After those attendants had retired at his command, the king sat upon the
mountain-breast. Having purified himself duly, the king sat upon that
chief of mountains, and began, with joined palms and upturned face, to
worship Surya. King Samvarana, that smiter of all foes, thought also of
his chief priest Vasishtha, that best of Rishis. The king continued to sit
there day and night without intermission. The Brahmana sage Vasishtha came
there on the twelfth day: that great Rishi of soul under perfect command
knew at once by his ascetic power that the monarch had lost his senses in
consequence of Tapati. And that virtuous and best of Munis, as soon as he
knew this, desirous of benefiting the monarch who was ever observant of
vows, addressed him and gave him every assurance. The illustrious Rishi,
in the very sight of that monarch, ascended upward to interview Surya,
himself possessed of the splendour of that luminary. The Brahmana then
approached with joined hands the god of a thousand rays and introduced
himself cheerfully unto him, saying, 'I am Vasishtha.' Then Vivaswat of
great energy said unto that best of Rishis, 'Welcome art thou, O great
Rishi! Tell me what is in thy mind. O thou of great good fortune, whatever
thou demandest of me, O foremost of eloquent men, I will confer on thee,
however difficult it may be for me!' Thus addressed by Surya, the Rishi of
great ascetic merit, bowing unto the god of light, replied, saying, 'O
Vibhavasu, this thy daughter, Tapati, the younger sister of Savitri, I ask
of thee for Samvarana! That monarch is of mighty achievements, conversant
with virtue, and of high soul. O firmament-ranger, Samvarana will make a
worthy husband for thy daughter.' Thus addressed by the Rishi Vibhakara,
resolved upon bestowing his daughter upon Samvarana, saluted the Rishi,
and replied unto him, saying, 'Oh, Samvarana is the best of monarchs, thou
art the best of Rishis, Tapati is the best of women. What should we do,
therefore, but bestow her on Samvarana?' With these words, the god Tapana,
made over his daughter, Tapati, of every feature perfectly faultless, unto
the illustrious Vasishtha to bestow her upon Samvarana. And the great
Rishi then accepted the girl, Tapati, and taking leave of Surya, came back
to the spot, where that bull amongst the Kurus, of celestial achievements,
was. King Samvarana, possessed by love and with his heart fixed on Tapati,
beholding that celestial maiden of sweet smiles led by Vasishtha, became
exceedingly glad. And Tapati of fair eyebrows came down from the firmament
like lightning from the clouds, dazzling the ten points of the heavens.
And the illustrious Rishi Vasishtha of pure soul approached the monarch
after the latter's twelve nights' vow was over. It was thus that king
Samvarana obtained a wife after having worshipped with like the full moon.
And that mighty bowman, that foremost one in Kuru's race having his
curiosity greatly excited by what he heard of Vasishtha's ascetic power,
asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou hast
mentioned as Vasishtha. O, tell me in full about him! O chief of the
Gandharvas, tell me who this illustrious Rishi was that was the priest of
our forefathers.' The Gandharva replied, 'Vasishtha is Brahma's spiritual
(lit, 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. And,
O prince of Kuru's race, it was by obtaining Vasishtha, that best of
Rishis as their priest, that those monarchs performed many grand
sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted
these monarchs in the performance of their sacrifices like Vrihaspati
assisting the immortals. Therefore, look ye 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, O Partha,
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 religion, profit and pleasure, be your priest.'"