It is to be observed, that Krishna, Nárada, Vyása, and other Rishis join in the didactic discourses contained in the Sánti-parva. At 1. 1241 we have some curious rules for expiation (práyaśchitta), and at 1. 1393 rules for what to eat and what to avoid (bhakshyábhakshya). Some of the precepts are either taken from or founded on Manu. For instance, compare 1. 6071 with Manu II. 238. Many of the moral verses in the Hitopadesa will be found in the Sánti-parva; and the fable of the three fishes in the Sandhi is founded on the story at 1. 4889.

THIRTEENTH BOOK or ANUSASANA-PARVA, i. e. the book of Precepts.— This is very like the last, and almost as long. Yudhishthira, looking at Bhíshma's body covered with arrows, and haunted by the remembrance of the sufferings and slaughter of his kindred, declared that his spirit was still untranquillised, in spite of the soothing discourses and stories contained in the last book. He therefore begged Bhishma to continue instructing him, in order that, purified by precepts, his soul might be delivered in the next world from the guilt of blood (1—14).

The whole Parva is divided into two very unequal sections; of which the first, or Anusásanika-parva, is by far the longest, and extends to l. 7705. In this we have further discourses from Bhishma and others on the duties of kings, liberality (dánadharma, 2926-4812), rules about fasting (upavása-vidhi, 5133), rules about eating, &c. (5594), mixed up with tales, legends, wise axioms, moral and metaphysical disquisitions, and much really sensible, practical instruction on various social and political questions. At the end we are told that Yudhishṭhira, prakṛitim ápannah, restored to his usual tranquil frame of mind (7694), wished to return to Hastinapur, and undertake the government. Bhishma permitted him to do so, but requested him to revisit him as soon as the sun had entered its northern path (uttaráyaṇa, 7702). Yudhishthira then returned to the city, accompanied by Krishna and the Rishis.

The second section is called the Swargárohanika-parva, and describes Bhishma's ascension to heaven (7706-7796). Yudhishthira dwelt fifty days in Hastinapur, conciliating the affections of his subjects, and recompensing the wives and families of the slain heroes by gifts and largesses (7710). Then, remembering his promise, he returned to Bhishma, accompanied by his brothers and by Krishna, Dhritarashtra, Vidura, Gándhárí, Prithá, &c.

We have then a description of the last scene in the life of Bhishma, who had been lying for fifty-eight nights on his spiky bed (7732). Surrounded by his relatives, he bade them farewell, and asked Krishna's leave to depart (7742-7751). Then suddenly the arrows left his body (7761), his skull divided, and his spirit, bright as a meteor, ascended through the top of his head to the skies (7765). They covered him with garlands and perfumes, and carried him to the Ganges for the performance of

the last obsequies. The goddess of the river raised herself from the water, and bewailed her son in a mournful dirge (7780), but was comforted by Krishna (7788).

FOURTEENTH BOOK or ASWAMEDHIKA - PARVA.-On the death of Bhishma, Yudhishthira was so overcome that he fell down on the bank of the Ganges, like an elephant pierced by a hunter (2). Dhritarashtra and Krishna tried to rouse him, and the latter recommended him, as a remedy for his grief, to perform sacrifices, to fee Bráhmans, to regale gods and pitris with soma, to feast guests, &c. (22). Vyása also encouraged him to turn his mind to sacrificial acts, and in support of his advice related various stories, such as that of Marutta (65—290), and the old legend of Indra and Vritra (299). Then they all returned to Hastinapur; Yudhishṭhira, calmed and satisfied, assumed the government (359), and prepared for sacrificing.

Meanwhile Krishna and Arjuna took a tour together (366), and had a long conversation (407), in which the former entertained Arjuna with a variety of curious traditions, and introduced Bráhmans, Rishis, and Saints, who repeated legendary narratives and discoursed on mystical topics, such as those discussed before in the Bhagavadgítá, which Arjuna had forgotten (812). Thus we have a conversation about Mokshadharma (823), the story of Arjuna-kártavírya and Paraśu-Ráma (817), that of Alarka, &c. &c. (840). This long episode is called the Anugítá (subsequent Gítá).

They then rejoined the rest of the party at Hastinápur (1482), and Krishna after remaining there a short time set out on his return to Dwáraká, accompanied by Sátyaki. On his way he was met by a certain Muni of great sanctity, named Utanka (1544), who threatened to curse him for having permitted the slaughter of the Kuru race (1556). Krishna, however, averted the curse by explaining his own divine nature, and his identity with Brahmá, Vishņu, Indra, and the whole universe (1576). Thereupon Utanka acknowledged the god, and requested him to exhibit himself in his divine form, which Krishna did (1597). Utanka's story and his reason for wishing to curse Krishna are then related, and his connection with the sage Gautama and Ahalyá (1625).

On his return to Dwáraká, Krishņa narrated the whole history of the war to his father Vasudeva (1772). He tried to conceal from him the death of Abhimanyu, but Subhadrá found it out (1890); and to soothe their grief, Krishna told them that Abhimanyu's wife (Uttará) should bring forth a child that should rule the whole earth (1843. 1863).

We have then an account of the preparations for the Aswamedha (1873). Vyása appeared at Hastinápur, and by his advice Yudhishṭhira did homage to Siva and Kuvera, and obtained great treasures, golden vessels, and implements of all kinds (1922).

Krishna and Sátyaki, accompanied by Balaráma, Sámba, Kritavarman,

Subhadrá, and the Vrishņis, returned to Hastinápur to be present (1937). Soon afterwards was born (1943) Parikshit, the posthumous child of Abhimanyu (by Viráța's daughter Uttará) and the father of Janamejaya (the king to whom the Mahá-bhárata is recited). Parikshit was born dead (1944); but the corpse was taken to Krishņa, who pronounced some remarkable words over it (2026—2032) and brought it to life.

The preparation for the Aswamedha then commenced in earnest. Vyása urged it in these words,-Yajaswa vájimedhena vidhivad dakshinávatá, Aśwamedho hi rájendra pávanah sarvapápmanám Teneshṭwá twam vipápmá vai bhavitá nátra sanśayah (2070). Yudhishthira requested Vyása to consecrate him by the initiatory ceremonies (díkshá), and this was done accordingly at the proper time (2084. 2110. 2620). The horse, according to the usual custom (see note, p. 63 of this volume), was let loose to wander over the earth for a year, and Arjuna was appointed to guard it (2096—2105), while Bhíma and Nakula defended the city (2108). Arjuna had some trouble to defend the horse as it roamed about from one quarter of the compass to the other; and did battle, first, with the people of Trigarta (2142); then with Dhrita-varman (2157); then with Vajradatta and his elephant (2175-2214); then with the Saindhavas (2222), to the great grief of Duhśalá, daughter of Dhritarashtra (see p. 95, 1. 23 of this volume), who tried to prevent the fighting (2275—2290); then with his own son Babhru-váhana at Manipura (2303-2431; and see p. 101, 1. 12 of this volume); then with Sahadeva's son Megha-sandhi (2436); then with Chitrangada at Daśárņa (2471), and with the Nishádas and Drávidas in the Dakshin or South country (2476); then in the West with the son of Sakuni (2483); till at last the horse ceased from its wanderings and returned to Hastinápur (2510).

Then commenced the sacrifice. The ground was duly measured out (2521), sheds erected, posts fixed, houses for the Bráhmans built, &c. &c. (2521—2525). We have, lastly, an account of the ceremony itself and the largesses to the Bráhmans (2620— 2683).

The remainder of this book is taken up with the story of the Bráhman Unchhavritti, related by Nakula (2172).

FIFTEENTH BOOK or ASRAMA-VASIKA-PARVA.-This and the remaining books are comparatively short. The Pandavas and king Dhritarashtra lived happily together for some time; Yudhishthira ruling the kingdom, though deference was still paid to the old blind monarch (60). The father, however, never forgave Bhíma for having killed his son; and was always meditating evil against him (61). Bhíma, also, indulged resentful feelings against Dhritarashtra, and publicly insulted him (64). At last the old king asked Yudhishṭhira's leave to escape from the troubles of life by retiring to the woods (97). Yudhishṭhira at first refused, and begged to be allowed

to go himself, leaving Dhritarashtra to rule (108). In the end, however, by the advice of Vyása (148), he gave his consent to the departure of Dhritarashtra, who thereupon proceeded to the forest with his wife Gándhárí (428), Kuntí also (the mother of three of the Páṇḍavas) accompanying them (496). They took up their abode in a hermitage, on the banks of the Ganges (510), where Vidura and others afterwards joined them. They were also visited in their solitude by the Pándu princes and Draupadí, who were solicitous about the welfare of their relatives (637). While resident in the woods, Vidura, by penance, devotion, and complete mental abstraction, obtained release from his mortal body, and union with the supreme spirit (691.941). Then Vyása consoled Dhritarashtra, Gándhárí, Kuntí, and the others by a sight of all the warriors killed in the war, whose ghosts he called up from the waters of the Ganges (874). After this the Páṇḍavas, with Draupadí and their followers, returned to Hastinapur (1010).

Two years passed away, when one day the sage Nárada appeared (1011), and informed Yudhishthira of the fate of his relatives in the forest-how they had continued to emaciate themselves by penance on the banks of the Ganges at Gangádwára; and how a forest conflagration (dávágni) arising, the old king and Gándhárí and Kuntí refused to escape (1029). They sat down and calmly awaited the fire, persuading themselves that by self-immolation they would secure heaven and felicity (1034). Sanjaya (Dhṛitaráshtra's charioteer) alone escaped, and retiring to Himavat, died there (1044).

The news of this calamity affected the Pandavas deeply. They broke out into lamentations, execrating themselves, their kingdom, and their hardly-won triumph (1050). This prepares us for the final catastrophe in the seventeenth and eighteenth books.

SIXTEENTH BOOK or MAUSALA-PARVA.-In this is narrated the death of Krishna and Balaráma, their return to heaven (261), the submergence of Dwáraká by the sea (217), and the self-destruction of Krishna's family through the curse of some Bráhmans. The curse is narrated, 15-21, thus: "One day Sáraṇa and some others of the race of Vrishņi and Andhaka saw Viśwámitra, Kanwa, and Nárada, rich in penance, come to Dwáraká. Influenced by destiny, they dressed up Sámba (son of Krishna and Jámbavatí) as a woman, and placing him in front, approached the sages, and said, 'This is the wife of the illustrious Babhru, who desires a son. Know ye, O sages, what offspring she will produce?' Then the munis, being thus addressed, and feeling themselves insulted by the trick, answered in the following manner: 'This Sámba, the son and heir of Krishṇa, will produce a terrific iron club (musala), for the destruction of the race of Vrishni and Andhaka; with which you yourselves, while indulging your wicked and cruel passions, shall exterminate your whole family, except only Balarama and Krishna. As to the illustrious Balaráma, abandoning his body, he shall enter

S

the ocean, and (the hunter) Jará (or 'old-age') shall pierce the magnanimous Krishna while reclining on the ground.''

The working of this curse is then described, and will be found also narrated in the Vishņu-puráņa (Wilson, p. 606). The club was duly produced from Sámba, but was ground to powder and thrown into the sea (28). The particles of dust, according to the Puráṇa, floated to land, and became grass. A proclamation was then made, that none of the citizens of Dwáraká should thenceforth drink wine or spirits, on pain of being impaled alive (30). But Krishna did not think fit to counteract what had been predetermined by destiny (24). Fearful omens now occurred, and the sage Uddhava, foreseeing some terrible disaster, went away (67). One day, at a great assembly or festival which took place by desire of Krishna at Prabhása, the Andhakas and Yádavas (i.e. the race of Krishna) indulged in the forbidden liquor (71). Balaráma and Kritavarman sat drinking together near Krishna on one side, Sátyaki and others on the other (72). Then Sátyaki taunted Kritavarman for his treachery in assisting Aswattháman to kill the sleeping Pánḍavas (74; and see p. 122, 1. 17). This led to a quarrel, in which Sátyaki cut off Kritavarman's head. Upon that the Andhakas attacked and killed Sátyaki (88), and the quarrel became general. Fathers killed sons, and sons fathers (97). Krishna also, seeing his own son and Sátyaki dead, became infuriated, and plucked a handful of grass, which was turned to an enormous club (92). Then the others also in their fury plucked the grass or rushes (eraká), which turned to clubs (95), and with these they slaughtered each other; till none were left but Krishna and Balaráma. Among the slain were Krishṇa's sons, Sámba, Chárudeshna, and Pradyumna, and the latter's son Aniruddha (100). Krishna, overcome with grief and vexation, sent his charioteer Dáruka to inform the Páṇḍavas. Then, leaving Balaráma standing under a tree near a wood, in profound abstraction, Krishna went to his own father Vasudeva, and begged him to take care of all the women in Dwaraká until the arrival of Arjuna; adding, that he (Krishna) intended to devote himself to penance along with Balaráma for the rest of his life (114). On returning, however, he found Balaráma expiring; a large serpent coming out of his mouth and entering the ocean* (117). Soon afterwards, while Krishna was reclining on the ground in deep meditation, a hunter named Jará [according to the Vishņupuráņa, his arrow was tipped with a piece of iron from a part of the club that had not been reduced to powder] mistook him for game, and, shooting at his foot, pierced the sole (126). Krishna then abandoned his mortal body, and returned to heaven (130).

When Arjuna heard of this calamity from Dáruka he set out for Dwáraká, and

* Balarama is often regarded as an avatár of the great thousand-headed serpent Ananta.