fetch a jar of water and to inaugurate Aśwattháman general (3666). death, however, is still delayed.

Duryodhana's

TENTH BOOK or SAUPTIKA-PARVA.-The three surviving Kuru warriors (Aśwattháman, also called Drauņi; Kritavarman, also called Bhoja; and Kripa, also called Saradvata), leaving Duryodhana still lingering alive with broken thighs on the battle-field, took refuge in a forest (17). There, at night, they rested near a Nyagrodha-tree, where thousands of crows were roosting (36). Aśwattháman, who could not sleep, saw an owl approach stealthily and destroy numbers of the sleeping crows (41). This suggested to him the idea of entering the camp of the Pándavas by night and slaughtering them while asleep (supta *). He communicated his project to Kritavarman and his uncle Kripa (see note, p. 97), who were both weary, and recommended deferring the attack till the morning (142). But Aśwattháman declared that he could not rest till he had avenged his father Drona by killing Dhrishtadyumna (167; and see p. 117, 1. 20). Kripa answered, that to slaughter sleeping men could not be right (186). But Aswattháman reminded him of various instances of unfair fighting on the part of the Páṇḍavas;-how Dhrishṭadyumna had killed Droņa after the latter had laid down his arms (see p. 117, 1. 21); how Arjuna had taken advantage of the accident to Karņa's chariot, and so killed him (see p. 118, l. 14); how Arjuna had made use of Sikhanḍin in his fight with Bhíshma, and killed him by an artifice (see p. 116, 1.9; and compare Sánti-parva, 1362); and how Duryodhana had been unfairly struck down by Bhíma in the single-combat with maces. He then set out for the Pándu camp, followed by Kripa and Kritavarman (215). At the gate of the camp his progress was arrested by an awful figure, who is described as gigantic, glowing like the sun, dressed in a tiger's skin, with long arms, and bracelets formed of serpents. This was the deity Siva†; and after a tremendous conflict with him, Aśwattháman recognised the god and worshipped him (251). Suddenly a golden altar appeared surrounded by multitudes of frightful spirits and goblins (263); Aswattháman was appalled, and to appease Mahadeva entered the fire on the altar, offering his own person as an oblation thereon (306). This appears to have satisfied the god, who preserved his body from harm, and informed him that, having been formerly pro

* Hence the adjective sauptika.

+ The description of S'iva in this passage is very remarkable. Hundreds and thousands of Krishnas are said to be manifested from the light issuing from his person (224). Most of S'iva's names also are enumerated (252) as follows: Ugra, Stháņu, S'iva, Rudra, S'arva, I'śána, I'swara, Girisa, Varada, Deva, Bhava, Bhávana, S'itikaṇṭha, Aja, S'ukra, Daksha-kratu-hara, Hara, Viswarúpa, Virúpáksha, Bahurúpa, Umápati.

R

pitiated by Krishņa (313), he (Siva) had hitherto protected the family of Drupada, but that their hour was now come, and he should defend them no more. Upon that he entered the body of Aswattháman, which forthwith shone brilliantly, and was surrounded by attendant spirits and Rákshasas (318).

kill

Aśwattháman then directed Kripa and Kritavarman to stand at the camp-gate and any of the Pándu army that attempted to escape (327). He himself made his way alone and stealthily to the tent of Dhrishṭadyumna, who was lying there fast asleep. Him he killed by stamping on him, declaring that one who had murdered his father— a Bráhman and an Achárya—was not worthy to die in any other way (342). Aśwattháman then killed Uttamaujas when asleep (353), and afterwards Yudhámanyu (356), and many other warriors who had no power to resist, believing themselves to be attacked by a Rákshasa. The five sons of the Pándavas by Draupadí (see their names, second note, p. 100), hearing of the death of Dhrishṭadyumna, now attacked Aśwattháman, and were all successively killed by him (372-378). Next he killed Sikhaṇḍin (383), the whole family of Drupada, and hundreds of others, murdering and mutilating some when half-asleep and others as they attempted to fly. Those who escaped by the gate were slain by Kripa and Kritavarman (425). Such was the carnage that the ground was covered with thousands of dead bodies (432), and Rákshasas flitted about devouring the mutilated corpses (452). After killing every one in the camp and destroying the whole Páṇḍu army (the five Páṇḍavas themselves with Satyaki and Krishna excepted, they being stationed outside the camp, see p. 120, 1.28), Aśwattháman joined his comrades, and they all three proceeded to the spot where Duryodhana was lying. They found him still breathing (kinchit-práṇa, 480), but weltering in his blood and surrounded by beasts of prey. Aswattháman then announced to him that he was avenged, as only seven of the Páṇḍu army were now left (viz. the five Pándavas, Sátyaki, and Krishna*)—all the rest were slaughtered like cattle (531). Duryodhana hearing this, revived a little, and gathered strength to say, "Not even Bhishma or Karṇa or Droņa did for me what you have done, farewell! we shall meet again in heaven" (swasti prápnuta bhadram vah swarge nah sangamah punah). He then expired; his spirit rising to heaven and his body entering the ground (536). The three Kuru chiefs, as morning dawned, returned to their own city. Thus perished the armies of both Kurus and Páṇḍavas (540).

Meanwhile the charioteer of Dhrishṭadyumna, who had by some means escaped the slaughter, conveyed the news to the Páṇḍavas. When Yudhishthira heard of it, and of the death of his own son, he fell down in a swoon. They then proceeded to the camp, where the sight of their slaughtered kindred and army moved them

*To these should be added the charioteer of Dhrishtadyumna.

deeply. Draupadi was sent for, and was so affected at the death of her five sons, that she made Bhíma promise to take revenge on Aśwattháman and bring her the jewel on his head. He accordingly set out with the intention of killing him (602), and was followed by his brothers and Krishna. When Aswattháman saw them approaching, he hurled towards them a fearful arrow (ishíka), called Brahma-siras, which he had received from his father Droṇa, and which would have burnt up the three worlds (669) had not the Rishis, Nárada, and Vyása interposed. They prevented any further fighting, and settled the matter by requiring Aswattháman to give up the jewel on his head, which Bhíma then made over to Draupadí (748). The book ends by Krishna's explaining to Yudhishthira the assistance that Siva had rendered to Aswattháman in his night-attack (765). Krishna also gave a curious account of the part which Brahmá wished Siva to take in the creation of all living beings, and of the delay occasioned by a long penance performed by Siva immersed in water (770).

ELEVENTH BOOK or STRI'- PARVA.-Dhritarashtra was so overwhelmed with grief for the death of his sons (194), that his father Vyása appeared to him and consoled him by pointing out that their fate was pre-destined, and that as mortals they could not escape death (205-211). He also declared that the Pandavas were not to blame (228); that Duryodhana, though born from Gándhárí, was really a partial incarnation of Kali* (Kaler anśa, 223); and that he and his brothers had perished through their own fault (átmáparádhát).

Vidura also comforted the king with his usual sensible advice, and recommended that the preta-káryáni (funeral ceremonies) should be performed (252). Dhṛitaráshtra then ordered carriages to be prepared, and with the women proceeded to the field of battle (269). On his way he met the three surviving Kuru chiefs, Kripa, Aswattháman, and Kritavarman, who informed him of their successful night-attack and destruction of the Páṇḍu army (300). Then, leaving him, these three took leave of each other and made good their escape; Kripa taking refuge at Hastinapur, Kritavarman (also called Bhoja and Hárdikya) returning to his own kingdom, and Aśwattháman retiring to the hermitage of Vyása.

The five Pandavas and Krishna now came to meet Dhritarashtra, who pretending a return of affection for them, suddenly formed the resolution of revenging himself on Bhíma for killing Duryodhana unfairly. He first embraced Yudhishthira very warmly, and then requested that Bhíma might come to him, his intention being to hug him like a bear and so squeeze him to death†; but Krishna, who foresaw his

* So also S'akuni is said to be an incarnation of Dwápara; Swargárohanika-parva, 166.

+ Dhritarashtra, though blind, was remarkable for his strength; see note *, p. 94.

design, quietly pushed Bhíma aside, and placed an iron image of Bhíma in the blind man's arms. The old king, hoping to demolish his victim by a tremendous embrace, crushed the image to pieces, and fell to the earth covered with his own blood; then immediately repenting of his treachery, he exclaimed, Alas! Bhíma!" but was consoled by Krishna, who explained that he had harmed no one except himself (325-342).

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Dhritarashtra then became reconciled to the Páṇḍavas, and presented them to Gándhárí (360). She, however, would have cursed them had not Vyása suddenly appeared and prevented her (366). Yudhishthira then expressed his anguish for having participated in the slaughter of so many relatives, declared he was worthy of her curse, and had no desire either for life, kingdom, or riches (408). Gándhárí upon that became appeased. The Páṇḍavas next embraced and comforted their mother Pritha.

We have afterwards a description of the wailings of the queen Gándhárí, and the other wives and women, over the bodies of the slain heroes, as one by one they came in sight on the field of battle (427—755). Their lamentations resemble those of the females over the fallen Rákshasas, in the Yuddha-káṇḍa of the Rámáyaṇa.

In the Sráddha-parva (or upa-parva), at the end of the book, we have an account of the funeral obsequies (śráddha) as performed at the command of Yudhishțhira by Dhaumya, Vidura, and others (779.)

TWELFTH BOOK or SANTI-PARVA, i. e. the book of Consolation.-This is the longest in the poem, but is chiefly episodical. After the events recorded in the last book, Vyása, Nárada, Kaṇwa, and other Rishis presented themselves before Yudhishthira and congratulated him on the conclusion of hostilities and his accession to the throne.

Yudhishthira answered, "The whole earth has indeed been conquered through reliance on the power of Krishna, by the favour of the Bráhmans, and by the might of Bhíma and Arjuna, but deep grief abides in my heart, that lust of dominion should have caused the destruction of my relatives. When I remember the slaughter of my son Abhimanyu and of Draupadí's beloved children, this victory appears to me as bad as a defeat" (13-15). He accordingly expressed his disgust with the world, and his desire to give up the kingdom gained after so much hard fighting. Upon this Vyása and the Rishis urged upon him his duty, as a Kshatriya, of governing his subjects (1203). Various stories are told and topics suggested for the tranquillising (śánti) of his troubled spirit.

Yudhishthira then roused himself and determined to undertake his kingly duties. He entered the city of Hastinapur in triumph, accompanied by his brothers (1386).

All the streets were decorated; and Bráhmans offered him congratulations, which he acknowledged by distributing largesses among them (1410). One Bráhman, however, was an exception. This turned out to be an impostor, a friend of Duryodhana—a Rákshasa named Chárváka-who in the disguise of a mendicant reviled him and the Bráhmans*. He was, however, soon detected; and the real Bráhmans, filled with fury and uttering imprecations, killed him on the spot.

Krishna then explained, that in ancient times this Rákshasa, after practising austerities, had obtained from Brahmá, as a boon, security against the attacks of all creatures; but only on one condition, viz. that he should abstain from disrespect to Bráhmans (1430—1442).

armour,

After this incident, Yudhishṭhira, seated on a golden throne (1443), was solemnly inaugurated king, and Bhíma was associated with him as heir-apparent (1475). Still restless and uneasy, and his mind filled with doubt and anxiety, Yudhishṭhira wished for advice and instruction, and Krishna recommended him to apply to Bhishma (1574), who remained alive on the field of battle, reclining on his soldier's bed (víra-śayana ; see p. 116, 1. 19), and surrounded by Vyása, Nárada, and other holy sages (1591). Accordingly, Yudhishthira and his brothers, accompanied by Krishņa, Kripa, and others, set out for Kurukshetra (1700), passing mutilated corpses, skulls, broken and other evidences of the fearful nature of the war. This reminded Krishna of the slaughter caused by Paraśu-Ráma, who cleared the earth thrice seven times of the Kshatriya caste (1707). His story was accordingly narrated to Yudhishthira (1707—1805). Part of it will be found translated in Wilson's Vishņu-Puráṇa, p. 401. They then approached Bhishma lying on his couch of arrows (śara-sanstara-śáyinam, 1811), and Krishna begged him to instruct Yudhishthira, and calm his spirit by his sage advice (1843. 1861). Bhishma replied that, pierced as he was with arrows, he was too weak to talk, and begged Krishna to excuse him (1871). Krishna then removed the weakness and faintness caused by his wounds, and gave him supernatural strength to speak.

The discourses and episodes which occupy the remainder of this long book are comprehended in three sections: 1. The Rája-dharmánuśásana-parva, or duties of kings. (This commences at 1. 1; but the Rája-dharma, as enunciated by Bhishma, extends only from 1995 to 4778.) 2. The Apad-dharma-parva, or rules of conduct in adversity (4779-6455). 3. The Moksha-dharma-parva, or rules for obtaining final emancipation (6457-13943).

* See a full translation of this passage, and some valuable remarks thereon, in Dr. J. Muir's paper on Indian Materialists, Asiatic Journal, vol. XIX. part iii. p. 299. Mr. Cowell has lately written an interesting paper on the Chárvákas in the Bengal Asiatic Society's Journal.