Parva 2, Adhyāya 119

हिन्दी अर्थ

उग्रसेने महाबुद्धिमुद्धतं नीतिमत्तरम्। यस्य बुद्धि समाश्रित्य जीवन्ते यादवा: सुखम् नेता च यदुवृष्णीनां स तु धर्मपरः सदा। यस्य बिभ्यति देवाश्व नीतेस्तस्यथ महात्मन: यस्य बुद्धिबलाद विष्णु: शशास पृथिवीं सदा। तं॑ च वृष्णिवरं वीरमुद्धवं देवसुप्रभम् वैशम्पायनजी कहते हैं--जनमेजय! जब रात बीती और प्रभात हुआ, तब भगवान् श्रीकृष्णने अग्रनिहोत्र करके मड्जलाचारके पश्चात् ब्राह्मणोंको उत्तम दक्षिणाएँ देकर उन्हें बहुत-सी गौएँ दीं और उन श्रेष्ठ द्विजोंको नमस्कार करके जगत्पति श्रीकृष्णने आस्थानमण्डप (सभाभवन) -में प्रवेश किया॥ १-२ ॥ वहाँ महान् सिंहासनपर बैठकर उन्होंने समस्त वृष्णिवंशी वीरोंको बुलाया। बलभद्र, सात्यकि, कृतवर्मा, शुक, सारण, राजा उग्रसेन

English

³¹² _Daksha_-successful in all works undertaken i.e. endowed with lordly powers. It is an attribute of Brahma. _Bhuta_: always

हिन्दी अर्थ

केशी च निहतो बाल्ये मया बालेन यादवा: । गोवर्धनो धृतः शैलो गावश्च परिपालिता: अभिषिक्तो5स्मि शक्रेण देवानामग्रतः स्थित: । उग्रसेनो3भिषिक्तश्च कृता द्वारवती मया। अन्ये चापि नूपा राजन् बलिनो निहता मया यो5पि वीरो दुरात्मासौ दानवो नरको हतः निष्कण्टकमिमं लोक॑ कृतवान् राजसत्तमा:। किंतु वीरो नृपो जज्ञे सखा भौमस्य यादवा:

English

³¹⁴ While practising the physical process of Kumbhaka he was filled like a leather-bag with vital air and so he is called _Charmi_.

हिन्दी अर्थ

शिष्यो द्रोणस्य राजेन्द्रो बली ब्रह्मास्त्रवित् कृती योद्धा युद्धप्रियो राजा जामदरग्न्य इवापर: एकान्तशत्रुरस्माकं छिद्रान्वेषी सदा मम। तथा अन्य यादवोंको भी बुलाकर भगवान् श्रीहरिने उन सबसे कहा--'समस्त यादव मेरी बातें सुनें! मेरे पिताके मित्र उद्धजजी! आप भी मेरा वचन सुनिये

English

³¹⁶ He was sharp as a sword for cutting the tree of worldliness.

हिन्दी अर्थ

यथा न बाधते राजा पुरी यदुकुला श्रयाम् । अहं तु यास्ये कैलासं कुतश्चित् कारणान्रूपा: शट्डूरं द्रष्टकामो5स्मि भूतभावनभावनम्। यावदागमनं महां तावद् यत्ता भवन्त्विह आनेवाला नहीं है। अत: आपलोग सदा धनुष लेकर युद्धेगे लिये तैयार खड़े रहें, जिससे यदुकुलकी निवासभूमि द्वारकापुरीको वह राजा पौण्ड्क बाधा न दे सके। नरेशो! मैं किसी कारणवश कैलास पर्वतको जाऊँगा। वहाँ जाकर समस्त प्राणियोंकी उत्पत्ति और पालन करनेवाले भगवान् शह्लूरका दर्शन करना चाहता हूँ। जबतक मैं लौट न आऊँ तबतक आपलोग यहाँ नगरकी रक्षाके लिये सतत सावधान रहें'॥ १८--२०॥ इमां निर्यादवीं कर्तु शक्‍्नोतीति च मे मतिः। यत्ता भवत राजेन्द्रा: खड्गै: पाशै: परश्रधेः

English

³¹⁸ In this sloka Pushakara means own soul and _medha_ the intellectual faculties. Indra means the man who has seen his own self. The Saman verse is "I am food and food is me." The self-controlled Rishis, who are gifted with spiritual insight, celebrate sacrifices for increasing their powers of mental concentration. Although the Atman always appears in a body still casting off attachments for the body He manifests himself as

हिन्दी अर्थ

पुन: सात्यकिसे इस प्रकार कहा-- इति श्रीमहाभारते खिलभागे हरिवंशे भविष्यपर्वण कैलासयात्रायां चतुःसप्ततितमो5ध्याय: इस प्रकार श्रीयहाभारतके खिलभाग हरिवंशके अन्तर्गत भविष्यपर्वमें श्रीकृष्णता कैलास-यात्राविषयक चौहत्तरवाँ अध्याय पूरा हुआ भगवान् श्रीकृष्णकी सात्यकि और उद्धवसे नगरकी रक्षाके विषयमें बातचीत तथा बलराम आदि यादवोंको भी रक्षाका भार सौंपकर उनका कैलासयात्राके लिये उद्यत होना

English

³²¹ i.e. A qualified man acquires the consummation of his Yoga practice within six months.

हिन्दी अर्थ

करिष्यामि वचस्तुभ्यं यथाशक्ति जनार्दन। भृत्यवत् प्रचरिष्यामि कामपालस्य माधव। यावदागमन तुभ्यं तावत्स्थास्यामि यत्नत: गच्छ कार्य कुरुष्वेदं यत्तो5ह॑ सततं हरे। उद्धवं पुनराहेदं॑ कृष्ण: पद्ानिपेक्षण:

English

³²³ True emancipation cannot be acquired unless a man sees all persons as identical with himself.

हिन्दी अर्थ

को नु शक्ष्यति मेधावी वक्तुं विद्यावतः पुर: यत् कार्य तद् भवान् वेत्ति हाकार्य वापि सर्वतः। जानाम्यहं जगन्नाथ प्रसादस्येष विस्तरः। यस्य प्रसन्नो भवति तस्य कि नास्ति केशव शास्त्रपरायण सात्यके! आजसे तुम्हें शास्त्रोंकी व्याख्यामें भी नहीं लगना चाहिए। वृष्णिवंशका पालन करनेवाले वीर! अब तुम्हें वादियोंक साथ वाद भी नहीं करना चाहिए ॥ ३॥ वीर! तुम योद्धा, बलवान, ज्ञानवानू और धनुर्वेदनामक उपवेदके विद्वानू हो। अतः ऐसा प्रयत्र करो, जिससे यह पुरी उपहासका पात्र न बने

English

Vaishampāyana said:—Although they listened to the instructions of their preceptor in the shape of a mountain those Brāhmana house-holders, devoted to asceticism, could not give up bodily attachment. So the worship of fire with oblations daily increased and the worship of Vishnu and preceptors was also introduced. Thus O king, for the purification of the souls of the Brāhmanas Karma Kānda was introduced in this world by those Brahmavādins (1-2). Near the mount Vindhya on this earth there is a sacred province by the name of Kurukshetra which is even, shorn of thorns and full of woods and twigs by which fire may be lighted. Performing God's work with pure heart the great Brāhmana householders lived there and practised ascetic penances. Even the Yatis with great eagerness live there for acquiring piety. The Brāhmanas, who have followed the Vānaprastha mode of life, who perform Agnihotra ceremony, who have controlled their anger and passions, who wear bark and deer-skin and who live on unsolicited food, also wish to live there. O king, gradually obtaining it by the will of the Providence, the Brāhmanas, with great care observe this mode of life. He, who knows this sacred initiation which was practised by the Brahmavadi Munis of old, attains to eternal virtue. Without thoroughly mastering the Vedas one should not lead the life of a householder, should not observe the most difficult Brahmachārya, should not live the life of a hermit, and should not give up the duties of a householder. Save by mastering the Vedas miseries will never end. To the reciters of the Saman and Yajur Vedas the Riks are their acquirement. The ascetic Brāhmanas, who wish to live like householders, can receive instructions of the Vedānta from their preceptors and reap the fruits thereof. A pious king should compell him who does not hear the Vedas or celebrate the Vedic rites to act like a Sudra. On the other hand there is none amongst the Brāhmanas who does not respect the Vedas. A student or a householder, every Brāhmana controls his mind when he listens to the enunciation of his duties, reads the Vedas and receives the instructions. Therefore no king should disregard a Brāhmana. Therefore a Brāhmana, who acquires the knowledge of Sāstras, who gains the transcendental knowledge, should thus read the Vedas and control his senses (3-15).

हिन्दी अर्थ

बहुत ही कठिन है, ऐसा नीतिज्ञ पुरुष कहते हैं। जनार्दन! चार प्रकारकी नीति बतलायी जाती है--साम, दान, दण्ड और भेद। मनुष्योंके निग्रह (दूसरेके द्वारा अपना अवरोध) और अवग्रह (अपने द्वारा दूसरोंका अवरोध) होनेपर सदा इन्हीं चार नीतियोंका प्रयोग होता है। हरे! जो दण्डनीय (दुर्बल) हों, उन शत्रुओंके प्रति नीतिज्ञ पुरुष दण्ड-नीतिके ही प्रयोगकी इच्छा करते हैं और नीतिकी समता होनेपर अर्थात् शत्रुके अपने समान बलशाली होनेपर उसके प्रति साम-नीतिका ही प्रयोग अभीष्ट माना जाता है॥ २०-२१॥ शत्रु बलवान हों तो उनके प्रति दान-नीतिका प्रयोग उचित होता है (अर्थात् उन्हें कुछ भेंट देकर शान्त कर देना आवश्यक समझा जाता है)। जहाँ साम, दान और दण्ड--इन तीनों नीतियोंकी पहुँच न हो सके, वहाँ महान् 'भेद' का प्रयोग करना चाहिए, यह नीतिज्ञ पुरुषोंका मत है

English

Worked up with anger, Madhu, having eyes rolling in intoxication, struck Vishnu on the forehead with his hands. But he did not lose a single step for it (12). Vishnu too struck with the tip of his finger the Daitya Madhu on the breast. Thereat vomitting blood he dropped down on earth. Awating for the the hour of wrestling Vishnu, of inconcievable prowess, expert in fighting, did not strike the Daitya when he fell down. Thereupon touching the ground with his knee-joints the Daitya Madhu rose up like Indra's flag-staff. And having his mind filled with anger he, as if, consumed all the quarters with his eyes. Afterwards roaring with harsh words and desirous of killing one another they engaged in wrestling (13–16). They were both endued with the strength of arms, expert in fighting, great ascetics and truthful. Those two great heroes began to assail each other. It appeared that two mountains, with rocky wings, were fighting with each other. Infuriated with fighting they wrestled with one another on the ground. And as two elephants strike each other with their tusks so they struck each other with their nails

हिन्दी अर्थ

उत्साहः सर्वदा कार्यो निरुत्साहो न यत्नत: । बाढमित्यब्रवीद् राम: कृष्णं वृष्णिकुलोद्धवम् इसके बाद वे पुन: बलरामजीसे बोले--' भैया! आपको प्रमाद नहीं करना चाहिए। आप सदा नगरकी रक्षाके रक्षाके लिये खड़े हो जायँ तो जगत्को क्‍या पीड़ा हो सकती है? आर्य! अब गदा उठाइये, सदा क्रीडा और मनोरञझ्ञनका ही अवसर नहीं होता॥ २७॥ प्रभो! आप सदा यत्रपूर्वक द्वारकापुरीकी रक्षा करें। हमें उपहासका पात्र न बनना पड़े, ऐसा प्रयत्त कीजिये और गदा लिये सदा रक्षाके लिये उद्यत रहिये॥२८॥ आपको सदा उत्साह बनाये रखना चाहिए। कभी उत्साहका अभाव न हो, इसके लिये यत्रशील रहना चाहिए ।' तब बलरामजीने

English

O lord of elements, whatever exists on the surface of the earth for the nourishment of creatures who have gone away and who will come again is identical with thee (41). All the daily obligatory rites that are extant on earth are identical with thee. Thou art at one with Yajna, Karma, Mantra, words and _atman_ (42). There are two ways leading to heaven, the sun and the clear moon. The latter is the way to the region of the departed manes and the former is to that of the celestials (43). In the shape of creatures and guided by mortal regulations thou dost range in the universe only; destroying the senses in thy own form thou art living invisible to all. Thou art born alone; thou art the ancient universal Purusha: thou art undecaying and incomparable: thou art self-controlled and yet thou dost play. In energy thou art like fire, and thou art ranging assuming the form of air: and thou art always enveloped with five subtle elements. In the work of the control of mind and external senses thou dost exist as Jiva; in the work of emancipation thou art the Pure Intelligence; and in the work of daily destruction thou art in the form of Rudra. Thou dost protect the universe as Vishnu. The various orders and castes are identical with thee: thou art the consciousness of the eye and senses. The self-controlled and sinless Munis, who have attained the Great Brahman through their works, who consider the friend and foe as equal, always serve thee (44-48).

हिन्दी अर्थ

आगउच्छ त्वरितं तार्श््य इति विष्णुर्जगत्पति: यज्ञमूर्ति: पुराणात्मा साममूर्द्धां च पावन:। ऋग्वेदपक्षवान् पक्षी पिड्गलो जटिलाकृति: पन्नगारिः पद्ानेत्र: साक्षाद् विष्णुरिवापर: वाहनं॑ देवदेवस्थ. दानवीगर्भकृन्तन: । राक्षसासुरसंघानां जेता पक्षबलेन यः

English

³²⁴ The esoteric meaning of the passage is that Madhu the spirit of stupefaction which is a demonaic emotion, binds (_Mohendra_) the soul within the body.

हिन्दी अर्थ

प्रादुरासीन्महावीर्य: केशवस्याग्रतस्तदा। जानुभ्यामपतद् भूमौ नमो विष्णो जगत्पते नमस्ते देवदेवेश हरे स्वामिन्निति ब्रुवन्। पस्पर्श पाणिना कृष्ण: स्वागतं तार्श्यपुड्रचम्॥ शूलिन द्रष्टमिच्छामि शट्डरं शाश्वतं शिवम् रवेण महता तार्क्ष्यस्त्रैलोक्यं समकम्पयत्

English

With Madhu's singing, acting, dancing, playing the mount Kailāsa excited desire like unto Cupid (13). Vishnu, in the shape of the earth, blue mount Vindhya with summits like unto clouds stricken with the rays of the sun, stationed on the mount Meru, sent down showers on earth through clouds (14-15). With rising clouds the mountains discharge pure water, various rocks, mineral substances; and through springs they discharge water clear like crystal. After the end of the rainy season trees, like unto clouds charged with lightning, shine being adorned with flowers. The elephants have been adorned with various ornaments of gold. Hanging and blossoming creepers, supported by trees filled with birds, are as if dancing on being shaken by the wind. And during the spring the creepers, shaken by a gust of wind, like unto waves striking against the bank, are pouring blossoms like unto drops of water. The earth has been covered with various huge tres covered with fruits. As if singing songs the trees, fond of honey and birds, are announcing the approach of Cupid. The Divine Vishnu, the destroyer of Madhu, created a river of currents. That stream had many fountains, profuse water and beautiful landing places. The shrines, situate on its bank, were charming and beautiful. It was full of clear water and carried fragrance of flowers (16–23). Enlightened by the Vedic words "There is nothing else but thee" she enters into the Yogin's heart. Enlightened by the Vedic words, and assuming the form of Kapil (_i.e._ the balanced state of the three qualities) in yoga she yeilds milk (_i.e._ unfolds spiritual science) (24–25). When all the intellectual faculties are destroyed only Pure consciousness remains; the three universal tendencies (Gunas) resort to the material body only for knowing the subtle element. Thereupon the Yogin, with mental concentration, adores the highly wonderful, eternal and pure Atman. Brahman, in the shape of pure _Jnāna_, crossing over all objects of consciousness like water in a desert, pervades the entire creation. The beautiful, well-formed illusory Māyā covers the celestial Atman. When the cover of Avidyā is removed one can see Atman. The consciousness of ego is invincible like a mountain. It depends on the three universal tendencies or Gunas. It exists eternally and is served even by the Siddhas (29).

हिन्दी अर्थ

इत्यादिभिस्तदा देव॑ वाग्भिरीशानमव्ययम् तुष्ठुवुर्देवगन्धर्वा ऋषय: सिद्धचारणा:। श्रृण्वन्नेवं जगन्नाथ: स्तुतिवाक्यानि तानि च ययौ सार्थ सुरगणैर्मुनिभिर्वेदपारगैः। यत्र पूर्व स्वयं विष्णुस्तपस्तेपे सुदारुणम् उस समय महापराक्रमी गरुड़ भगवान् केशवके सम्मुख प्रकट हुए और घुटनोंके बल पृथ्वीपर पड़कर प्रणाम करते हुए बोले--“जगत्पते! विष्णो! आपको नमस्कार है। देवदेवेश्वर ! हरे! स्वामिन्! आपके चरणोंमें

English

Vaishampāyana said:—In order to took after the work of adminstration Prajāpati, along with the Rishis, installed Vena's son Prithu on the throne (2). When the Tretā Yuga set in the people spoke amongst themselves:—"He is our most excellent king born (3). He will grant us livelihood, protect the Brāhmanas and all creatures in satisfaction of duties entrusted to him by the Lord" (4).

हिन्दी अर्थ

स तस्यामथ वेलायां देव: सह जनार्दन: लोकवृद्धि करनेवाले साक्षात् भगवान् विष्णुने लोकहितकी कामनासे अत्यन्त कठोर तप किया था। प्रभावशाली भगवान् विष्णुने दस हजार वर्षोंतक वहाँ तपस्या की थी। जगदीश्वर विष्णुने अत्यन्त कठोर तप करके वहाँ अपने-आपको नर और नारायण नामसे विख्यात दो स्वरूपोंमें अभिव्यक्त किया था॥ १७--२१ ॥ उस क्षेत्रके मध्यभागमें सरिताओंमें श्रेष्ठ पावनी गड़ा प्रखर गतिसे प्रवाहित होती रहती हैं। जहाँ इन्द्रने वेदार्थतत्त्वके ज्ञाता वृत्रासुकका वध करके लगी हुई ब्रह्महत्याका विनाश करनेके लिये दस हजार वर्षोतक तप किया था। जहाँ भगवान् जनार्दनका ध्यान करनेसे ही सिद्ध पुरुषोंको सिद्धि प्राप्त हुई है। रणभूमिमें लोकको रुलानेवाले रावणका वध करके भगवान् श्रीरामने इन्द्रद्वारा

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

पालित हुई शास्त्राज़्ाका पालन करनेकी इच्छासे जहाँ घोर तपस्या की थी॥२२--२४॥ देवता और उत्तम ब्रतका पालन करनेवाले मुनि जहाँ सिद्धिको प्राप्त होते हैं और जहाँ जगदीश्वर केशव साक्षात् रूपसे नित्य निवास करते हैं ॥ २५॥ जहाँ मुनियोंके साथ यज्ञ नित्य होते रहते हैं। जिसके स्मरणमात्रसे मनुष्य स्वर्गलोक प्राप्त कर लेता है॥ २६॥ नृपोत्तम! मुनिश्रेष्ठणण जिस पुण्यभूमिको स्वर्गकी सीढ़ी समझ उसे पानेकी इच्छा करते हैं तथा जहाँ शत्रु भी मित्र हो जाते हैं। जिसे पुण्यशील उत्तम धर्मात्मा मनुष्योंका स्थान बताया गया है। जहाँ भगवान् विष्णुकी आराधना करके देवता स्वर्गलोकको प्राप्त होते हैं॥ २७-२८ ॥ मात्सर्यरहित ऋषि-मुनि जिसे सिद्ध पुरुषोंका क्षेत्र कहते हैं, उस विशाला बदरीका दर्शन करनेके लिये सर्वेश्वर श्रीकृष्णने सायंकालमें तत्त्तदशी मुनियों और देवताओंकि साथ वहाँके परम पवित्र ऋषि-मुनिसेवित तपोवनमें प्रवेश किया॥ २९-३० ॥ जिस समय सब ओर अग्रिहोत्रकी आग प्रज्जलित हो चुकी थी, पक्षियोंके कलरवसे तपोवन गूँज रहा था, विहड्गरम अपने-अपने घोंसलोंमें आ बैठे थे, गौएँ दुही जा रही थीं, मुनियोंमें उत्साही ऋषि-महर्षि सब ओर खड़े थे, सिद्धलोग समाधिस्थ होकर भगवान् जनार्दनका

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

माधव !' इत्यादि नामोंका कीर्तन करते थे। वे कहते थे--' हमें भगवान् विष्णुका दर्शन कब होगा? वे इस समय कहाँ होंगे ? हमारे स्वामी श्रीहरिका निवासस्थान कहाँ है ? हम किस तरह उनके दर्शनका प्रयत्न करें? इस तपोवनमें देवेश्वर श्रीहरि कहाँ होंगे ?'॥ ४--८॥ यमाहुः पुण्डरीकाशक्षं ब्रह्म ब्रह्मविदों जना: तमजं पुरुष विष्णु द्रष्टमभ्युद्यता वयम्। अन्तकाले जगन्नाथं प्रविवेश जगल्लयम् तमजं विश्वकर्तारें कुतो द्रक्ष्याम साम्प्रतम्। यस्य विस्तार एवैष लोक: प्राणिनिवासिन:

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

तं द्रष्ट देवमीशानं यतामः साम्प्रतं हरिम्। दशा घोरतमा लोके विद्विष्टा सर्वजन्तुभिः अहो नौ दुष्कृतं कर्म प्राक्तने कर्मसंचये। अन्रेव महती प्रीतिर्वर्तते सर्वदा तथा यावत्नौ दुष्कृतं कर्म तावत्स्थास्यति तादृशी। दशा सा सर्वविद्विष्टा प्राणपीडनकारिणी सर्वथा दुष्कृतं कर्म बहुभिर्जन्मसंचय:। तथा हि तत्फलं घोरमद्यापि न निवर्तते

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

हुए हैं। जगत्के प्राणी पहले बाल्यावस्थामें स्थित होते हैं, उस समय उनका चित्त अज्ञानसे आवृत होता है। इस कारण वे कर्तव्य और अकर्तव्यको नहीं जानते हैं। तदनन्तर जब वे युवावस्थामें प्रवेश करते हैं, उस समय विषयोंके आकर्षणसे उनकी बुद्धि भ्रान्त हो जाती है। साथ ही उनके पास विषयोंका संग्रह भी बढ़ जाता है। अतः विषयोंमें रचे-पचे रहकर वे कभी अपने कल्याणके लिये यत्र नहीं करते। जिनका चित्त विषयोंसे आविष्ट हो जाता है, वे मनुष्य यह नहीं समझ पाते कि कल्याणकारी कर्म क्या है ?'॥ १७--१९॥ भविष्यपर्व एकोनाशीतितमो5ध्याय: १२३९ तथा च वृद्धभावे तु व्याधिभिर्बहुभिर्वृता: । “तत्पश्चात् जब वृद्धावस्था आती है, तब वे बहुत- ज्वरादिभिर्महाघोरैर्नानादु:खविधायिभि: ॥ २० नो अधियोंद्रार घिर जाते हैं। नाना प्रकारके दुःख 22 ् देनेवाले भयंकर ज्वर आदि रोग उन्हें धर दबाते हैं। फिर यतन्ते न हि वै श्रेयो विनष्टेन्द्रिगगोचरा:। इधर-उधर भटकनेवाली इन्द्रियोंके वशीभूत होकर वे कब अपने कल्याणके लिये यज्ञ नहीं कर पाते

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

प्राणियोंकों पीड़ा देनेका प्रयत्न करते रहते हैं दुःखके मूल-कारण इस संसाररूपी रोगको सदाके लिये सब प्रकारसे मिटानेके निमित्त एकमात्र उत्तम ओषधि शह्कु, चक्र और गदा धारण करनेवाले, आदिदेव, पुराणपुरुष तथा ब्रह्मवेत्ताओंके आत्मा भगवान् श्रीहरि ही हैं॥२८॥ “अत: हमलोग सर्वथा सम्पूर्ण प्रयन्न करके श्रीहरिका दर्शन करेंगे।' इस प्रकारकी बातें करते हुए वे दोनों पिशाच भगवान् श्रीकृष्णके सामने प्रकट हुए इति श्रीमहाभारते खिलभागे हरिवंशे भविष्यपर्वणि कैलासयात्रायामेकोनाशीतितमो 5ध्याय:

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

इस प्रकार श्रीमहाभधारतके खिलभाग हरिवंशके अन्तर्गत भविष्यपर्वमें श्रीकृष्णका कैलासयात्राविषयक उन्नासीवाँ अध्याय पूरा हुआ घण्टाकर्ण और भगवान् श्रीकृष्णका एक-दूसरेको अपना परिचय देना तथा घण्टाकर्णद्वारा भगवान् विष्णुका स्तवन एवं समाधि-लाभ ततः स भगवान् विष्णु: पिशाचौ मांसभक्षको। दर्दर्शाथ महाघोरौ दीपिकाधारिणौ हरि: विलोकयाञ्ञक्रतुस्ती पिशाचौ देवकीसुतम्। स्थितं सुखासने विष्णु दृष्ठा लोकेश्वरेश्ररम् तौ च गत्वा समुद्देशं पिशाचौ केशवस्य ह। ततस्तावूचतुर्विष्णुमन्तरीकृत्य॒केशवम्

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

कौन हैं ? किसके पुत्र हैं ? कहाँसे आपका यहाँ शुभागमन हुआ है? वन्यपशुओंसे भरे हुए इस घोर वनमें आप किसलिये आये हैं 7॥४॥ यह वन मनुष्योंसे रहित, चीतोंसे आवृत, पिशाचोंसे सेवित, हिंसक जन्तुओंका निवासस्थान तथा व्याप्रोंसे भरा हुआ है (इसमें आप क्‍यों आये 2) ॥ ५॥ आप बड़े सुकुमार प्रतीत होते हैं। आपका प्रत्येक अड़ अनिन्द्य सौन्दर्यसे सम्पन्न है। आप साक्षात् दूसरे विष्णुके समान जान पड़ते हैं। आपके नेत्र प्रफुल्ल कमलदलके सदृश सुन्दर एवं विशाल हैं। आपकी अड्भकान्ति श्याम है। आप नीलकमलके समान प्रकाशित होते हैं और साक्षात् श्रीपति-से प्रतीत होते हैं॥ ६॥ मानो हमें प्रसन्नता प्रदान करनेवाले साक्षात् भगवान् विष्णु दूसरा रूप धारण करके आपके रूपमें यहाँ पधारे हैं। आप देवता हैं या यक्ष, गन्धर्व हैं या किन्नर ? इन्द्र हैं या कुबेर ? अथवा यम हैं या वरुण ? जो इस भयंकर वनमें मनको ध्यानस्थ- सा करके अकेले बैठे हैं॥ ७-८ ॥ दूसरोंको मान देनेवाले

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

सुनिये॥ २१-२२॥ मैं घण्टाकर्ण नामसे प्रसिद्ध पिशाच हूँ, मेरी दृष्टि बड़ी भयंकर है। मैं मांसभक्षी, विकृताड़, घोर तथा साक्षात् दूसरे कालके समान प्राणियोंका हिंसक हूँ॥२३॥ भगवान् शड्डूरके सखा साक्षात् कुबेरका मैं अनुचर हूँ। यह मेरा सगा छोटा भाई है, जो कालका भी काल है ममेयं वर्तते सेना श्वरगणो5पि ममैव तु आगतोऊह महाशैलात् कैलासाद भूतसेवितात् अहं पिशाचवेषेण संविष्ट: पापकर्मकृत् सतत दूषयन् विष्णुं घण्टामाबध्य कर्णयो:।

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

रोकिये॥ ७८॥ जगन्नाथ! मेरी दुर्वव वाणीको आप परनिन्दासे बचाइये। जनार्दन ! मेरे मनको पराये धन और परायी स्त्रीसे दूर रखिये। केशव! आपकी कृपासे मेरे मनमें सब प्राणियोंके प्रति दया हो॥ ७९॥ प्रभो! आपमें ही मेरी अविचल भक्ति हो और समस्त प्राणियोंके प्रति दया हो। इस विषयमें बहुत कहनेसे क्या लाभ ? मेरी यह एक ही बात सुन लीजिये॥ ८०॥ 'देवदेवेश्वर ! जनार्दन! सुखमें, दुःखमें, राग और भोजनमें, चलने- फिरनेमें तथा जाग्रत् और स्वप्र-अवस्थाओंमें सर्वत्र आपकमें ही मेरा मन रमण करे, आपको नमस्कार है।' इस तरह बोलता हुआ वह अत्यन्त भयल्लूर पिशाच, जो केवल जातिसे निम्नकोटिका था, हृदयसे नहीं, समाधिस्थ हो गया। वह महान् भगवद्भकत था। वह मांसभक्षी पिशाच अपने शरीरको अँतड़ियोंके सुदृढ़ पाशसे बाँधकर निश्चलचित्तके द्वारा सुखपूर्वक संयतभावसे बैठ गया और जगत्की उत्पत्तिके कारणभूत, पीताम्बरधारी, मड्गभलकारी, सर्वव्यापी श्रीहरिका ध्यान करने लगा॥८१--८४॥ जो नित्य, शुद्ध, ज्ञानगम्य, समस्त देहधारियोंके कारण भूत, रोग-शोकसे रहित, एकाकार (अद्वितीय) और आदिपुरुष हैं, उन मुकुन्ददेवका चिन्तन करने लगा

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

एकाशीतितमो5ध्याय: नासिकाग्र॑ समालोक्य पठन् ब्रह्म सनातनम्। निर्वातस्थो यथा दीप: प्रोच्चरन् प्रणतः सदा एकाग्रं सततं कृत्वा चित्तं विष्णौ समर्पितम् पुण्डरीके शुभदले समावेश्य जगत्पतिम्

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

ततः स भगवान् विष्णु: पिशाचं दृष्टवांस्तदा। चिन्तयन्तं स्वमात्मानं शुद्धबुद्धिसमन्वितम् प्रार्थथन्तं स्वमात्मानमेकान्ते नियतं हरिः अचिन्तयज्जगन्नाथ: कारणं पुण्यसंचये। ध्यात्वा तु सुचिरं विष्णु: कारण पुण्यकर्मण: वासुदेवेति कृष्णेति माधवेति च मां सदा वैशम्पायनजी कहते हैं--जनमेजय ! तदनन्तर उन भगवान् विष्णु ( श्रीकृष्ण)-ने उस समय उस पिशाचकी ओर देखा, जो अपने आत्मस्वरूप श्रीहरिका ही चिन्तन कर रहा था। वह शुद्ध बुद्धिसे सम्पन्न था॥१॥ वह

English

In the meantime, exhausted with the practice of various religious regulations the gods were taking rest on the table land of the mount Gandhamādana (5). Thereupon when the spring set in gods and Dānavas, smelling fragrance from all sides, were highly pleased. They thought:—"The fragrance of flowers scattered by the wind is highly charming and delightful therefore the fragrance of every earthly object is most excellent." Smelling that fragrance the Daityas were a little surprised in the beginning. Afterwards being delighted they attained to most excellent felicity (6–8). Excited with that smell they all said in a body: "Such is the power of every flower: we do not know what will be its fruit (9). Various modes of action are to be ascertained by inference. By the power of this understanding men perform auspicious and inauspicious deeds (10). With the powerful mount Mandara capable of assuming forms at will we will grind the herbs in water³²⁵ (11). We will churn the ocean with great force, drink ambrosia and in a body make ourselves ready for destroying Avidyā or ignorance (12). The great force Vishnu, whom we worship, will be our guide (in Yoga); and although living with Ripus (passions) still we will conquer them and enjoy Dyuloka and Bhurloka (13). With roots, leaves, branches, flowers and fruits³²⁶ we will carry ambrosia to earth. (14)". Having spoken thus about the shaking of the mount Mandara the Daityas extracted all the herbs grown on the mount Gandhamādana. And then they ran for uprooting the mount Mandara and agitated the earth. The Dānavas, born in the race of Danu, could not uproot the mount Mandara. Their knees bruised they fell down into the hollow of the mountain (15–17).

हिन्दी अर्थ

हृदयकमलमें स्थित हो साक्षात् प्रणवका प्रत्येक नाम या आत्मस्वरूप विष्णुसे ही अभीष्ट मनोरथके लिये प्रार्थना करता था। इस प्रकार एकान्तमें नियमपूर्वक ध्यान लगाये घण्टाकर्णको श्रीहरिने देखा॥ २॥ उस समय उन जगदीश्वर श्रीहरिने सोचा कि इसके पृण्यसंचयमें क्‍या कारण है। उसके पुण्यकर्मके कारणके विषयमें चिरकालतक चिन्तन करके वे इस निश्चयपर पहुँचे ॥ ३ ॥ यह कुबेरके उपदेशसे पृथ्वीपर अनेक बार वासुदेव, कृष्ण, माधव इत्यादि नाम ले-लेकर निरन्तर मेरा कीर्तन करता रहा है नराकार जगन्नाथ नारायण परायण

English

Thereupon having dissipated their sins through ascetic penances and controlled their self through proper understanding they bent their heads down and sought refuge with Ishwara (18). Informed of their mental desire the omniscient and self-controlled Brahmā, who can go every where for the well-being of all the worlds, said in an invisible voice (19-20). "Let the Adityas, Vasus, Rudras, Maruts, gods, Yakshas, Gandharvas and Kinnaras be united and uproot the mount Mandara and possess the herbs the very essence of the Himalaya" (21–23). Hearing those words in the presence of all, the Daityas, endued with the strength of arms, multiplied themselves into many with mind and words near the ocean of salt of water where Pushkara was placed by all the Devas and Dānavas (24-25). Having converted the mount Mandara into the churning rod and Vāsuki into chord they churned the ocean of salt water with the herbs for thousands of years. With the mixture of water and herbs arose ambrosia in the form of milk (26–27). Possessed by avarice and anger the Asuras pilfered that ambrosia. Thereafter arose Dhanwantari, wine, Sree, Koustava jewel, the clear moon, the beautiful horse Ucchaishravā and then milk. In order to take it the Devas said to Rāhu:—"None, amongst the Daityas and Danāvas, has drunk this ambrosia."