“Vaishampaayana said, ‘After (Maharishi) Vyasa had gone
away, those bulls among men, the Pandavas, saluted the Brahmana and offered him
goodbye, and proceeded (towards Panchala) with joyous hearts and with their mother walking before them. Those
slayers of all enemies, in order to reach their destination, proceeded in a due
northerly direction, walking day and night till they reached a sacred shrine of
(Lord) Shiva with the (moon) crescent mark on his forehead. Then those
tigers among men, the Pandavas, arrived at the banks of (river) Ganga.
“Dhananjaya (Arjuna), that mighty chariot-warrior, walking
before them, (flame of) torch in
hand, for showing the way and guarding them (against wild animals). It so happened that at that time the
proud king of the Gandharvas, with his wives, was sporting in that lonely
region in the delightful waters of the Ganga. The king of the Gandharvas heard
the walk of the Pandavas as they approached the river.
“On hearing the sounds of their foot-steps, the mighty
Gandharvas were inflamed with anger, and seeing those punishers of enemies, the
Pandavas, approach towards him with their mother, he drew his frightful bow to
a circle and said, ‘It is
known that excepting the first forty seconds of the grey twilight preceding
nightfall has been appointed for the wandering of the Yakshas, the Gandharvas
and the Rakshasas, all of whom are capable of going everywhere at will. The
rest of the time has been appointed for man to do his work. If
therefore, men, wandering during those moments from greed of gain, come near
us, both we and the Rakshasas slay those fools. Therefore, persons acquainted
with the Vedas never applaud those men -- not even kings at the head of their
troops -- who approach any pools of water at such a time. You stay at a
distance, and approach me not. You know not that I am bathing in the waters of
the Bhagirathi (River Ganga)? Know that I am Angaraparna, the Gandharva, ever relying on my own
strength! I am proud and arrogantly superior and am the friend of (Lord) Kubera. This my forest on the banks of the
Ganga, where I sport to satisfy all my senses, is called Angaraparna after my
own name (Angaraparna forest). Here
neither Devas, nor Kapalikas, nor Gandharvas nor Yakshas, can come. How dare
you approach me who am the brightest jewel on the crown of (Lord) Kubera?’
“Hearing these words of the Gandharva, Arjuna said, ‘Stupid
person (Durmate in Sanskrit), whether it be day, night, or twilight, who can bar others from the
ocean, the sides of the Himalayas, and this river? O traveller of the skies (Gandharva
Angaraparna), whether
the stomach be empty or full, whether it is night or day, there is no special
time for anybody to come to the Ganga--that foremost of all rivers. As
regards ourselves provided with might, we care not when we disturb you. Wicked
being, those who are weak in fighting worship you. This Ganga, issuing out of
the golden peaks of Himavat (Himalayas),
falls into the waters of the ocean, being distributed into seven streams. They who drink the waters of these seven streams (rivers), viz., Ganga,
Yamuna, Saraswati, Vitashtha (present day Jhelum river), Sarayu, Gomati, and Gandaki, are, cleansed of all their sins. O Gandharva, this
sacred Ganga again, flowing through the region of Devas is called there the
Alakananda, it has again in the region of the Pitris become the Vaitarani,
difficult of being crossed by sinners, and, Krishna-Dwaipayana (Maharishi
Vyasa) himself has said so. The auspicious and celestial river (Devanadi in Sanskrit),
capable of leading to heaven (them that touch its waters), is free from all dangers. Why do you then desire to prevent us from
it? This act of yours is not in agreement with eternal Dharma (Sanatana
Dharma in Sanskrit). Disregarding your
words, why shall we not touch the sacred waters of the Bhagirathi (Ganga) free from all dangers and from which none
can prevent us?’
“Vaishampaayana continued, ‘Hearing these words of
Arjuna, Angaraparna became inflamed with anger and drawing his bow to a circle
began to shoot his arrows like poisonous snakes at the Pandavas. Then
Dhananjaya (Arjuna), the Pandava, wielding a good shield and the (flame of) torch he held in his hand, guarded off all
those arrows and addressing the Gandharva (Angaraparna) again said, ‘O Gandharva, do not attempt to terrify those that are
skilled in weapons, for weapons hurled at them vanish like foam. O Gandharva, I
think that you are superior (in skills)
to men; therefore I shall fight with you, using divine weapons and not with any
dishonest means. This fiery weapon (that I shall hurl at you), Brihaspati - the respected Guru of (Lord) Indra, gave to (Rishi) Bharadwaja, from whom it was obtained by
Agniveshya, and from Agniveshya by my Guru, that foremost of Brahmanas, Drona,
who gave it away to me.’
“Vaishampaayana continued, ‘Saying these words, the
Pandava angrily hurled at the Gandharva that blazing weapon made of fire which
burnt the Gandharva’s chariot in a moment. Deprived of consciousness by the
force of that weapon, the mighty Gandharva (Angaraparna) was falling, head downward, from his
chariot. Dhananjaya (Arjuna) seized
him by the hair of his head adorned with garlands of flowers and thus dragged
the unconscious Gandharva towards his brothers. Seeing this, that Gandharva’s
wife Kumbhinasi, desirous of saving her husband, ran towards Yudhishthira and
sought his protection.
“The Gandharvi said, ‘O noble one, extend to me your
protection! O, set my husband free! O lord, I am Kumbhinasi by name, the wife
of this Gandharva, who seeks your protection!’
“Looking her (so pained), the mighty Yudhishthira addressed Arjuna
and said, ‘O slayer of enemies, O child, who would slay an enemy who has been
vanquished in fight, who has been deprived of fame, who is protected by a
woman, and who has no prowess?’
“Arjuna replied, saying, ‘Keep you your life, O
Gandharva (Angaraparna)! Go hence, and grieve not. Yudhishthira, the king of the Kurus, commands
me to show you mercy.’
“The Gandharva replied, ‘I have been vanquished by you,
I shall, therefore, leave my former name Angaraparna (meaning the blazing vehicle).
O friend (Arjuna), in name alone I
should not be boastful when my pride in my strength has been overcome. I have
been fortunate in that I have obtained you; O Arjuna, that wielder of divine
weapons! I like to give to you the power of (producing) illusions (Maayaa in Sanskrit)
which Gandharvas alone have. My excellent and multi-coloured chariot has been
burnt by means of your fiery weapon. I who had formerly been called after my
excellent chariot should now be called after my burnt chariot (From the
name Chaitraratha to Dagdharatha). The
science of producing illusions (Maayaa in Sanskrit) that I have spoken of was formerly obtained by me by Tapas. That
science I will today give to the giver of my life-your illustrious self!
“What good luck does he not
deserve who, after overcoming an enemy by his strength, gives him life when
that enemy asks for it? This science (of producing illusions or Maayaa) is called Chakshushi. It was communicated
by Manu to Soma and by Soma to Vishwavasu, and lastly by Vishwavasu to me. Communicated by my Guru,
that science (Chakshushi), having come to me who am without energy, is gradually becoming
fruitless. I have spoken to you about its (Chakshushi’s) origin and transmission. Listen now to its
power!
“One may see (by its aid) whatever one wishes to see, and in
whatever way he likes (generally or particularly). One can acquire this science only after standing on one leg for six
months. I shall however, communicate to you this science (of Chakshushi) without yourself being obliged to observe
any rigid vow (Vrata in Sanskrit). O
king (Arjuna), it is for this knowledge (of
Chakshushi) that we (Gandharvas) are superior to men. And as we are capable of seeing everything
by spiritual sight, we are equal to Devas.
“O best of men (Arjuna), I intend to give you and each of your
brothers a hundred horses born in the country of the Gandharvas. Of divine
colour and endued with the speed of the mind, those horses are employed in
bearing Devas and Gandharvas. They may be lean-fleshed but they do not get
tired, nor do their speed suffer on that account. In ancient days, the Vajra
was created for the chief of Devas (Lord Indra) in order that he might slay (the Asura) Vritra with it. But hurled at Vritra’s head, it (Vajra) broke in a thousand pieces. Devas worship
with respect those fragments of the Vajra. That
which is known in the three worlds as glory is but a portion of the Vajra.
“The hand of the Brahmana
with which he pours libations on the sacrificial fire (yagna agni in Sanskrit), the chariot upon which the Kshatriya fights, the charity of the Vaishya,
and the service of the Shudra rendered to the three other classes, are all
fragments of the Vajra. It has been said that horses, forming as they do a portion of the
Kshatriya’s chariot, are, on that account, unslayable. Again, horses which form
a portion of the Kshatriya’s chariot, are the offspring of Vadava. Those among them (Horses) that are
born in the region of the Gandharvas can go everywhere and assume any colour
and speed at the will of their owners. These horses of mine that I give you will always satisfy
your wishes.”
“On hearing these words of the Gandharva, Arjuna said,
‘O Gandharva, if from satisfaction for having obtained your life at my hands in
a situation of danger, you give me your science, and these horses, I would not
accept your gift.’
“The Gandharva replied, saying, ‘A meeting with a
respected person is ever a source of satisfaction; besides you have given me my
life. Pleased with you, I will give you my science. That the obligation,
however, may not all be on one side, I will take from you, O Bibhatsu (Arjuna), O bull in Bharata's
race, your excellent and eternal weapon of fire!’
“Arjuna said, ‘I would accept your horses in exchange
for my weapon. Let our friendship last for ever. O friend, tell us for what we
human beings have to stand in fear of the Gandharvas. We are punishers of enemies
and Dharmic and knowledgeable with the Vedas, tell us, O Gandharva, why in
travelling in the night-time we have been disapproved by you.’
“The Gandharva said, ‘You are without wives (though you have completed the period of study). You are without a particular Ashrama (mode of life – there are
four modes of life in Hinduism). Lastly,
you are out without a Brahmana walking before, therefore, O sons of Pandu, you
have been disapproved by me. The Yakshas,
Rakshasas, Gandharvas, Pishaachas, Uragas and Danavas, are possessed of wisdom
and intelligence, and acquainted with the history of the Kuru race. O
hero (Veera in Sanskrit), I have
heard too from Narada and other Devarishis about the good deeds of your wise
ancestors. I myself, too, while roaming over the whole earth bounded by her
belt of seas, have witnessed the prowess of your great race.
“O Arjuna, I have personal knowledge of your Guru (Drona), 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 (Arjuna), O son of Pritha, I also know Dharma, Vaayu,
Shakra (Lord Indra), the twin Ashwins
(Ashwini Devas), and Pandu -- these
six preservers of the Kuru race -- these excellent Devas and human ancestors of
you all. I also know that you five brothers are learned and high-souled, that
you are foremost of all wielders of weapons, that you are brave and Dharmic and
observant of vows (Vrata in Sanskrit).
Knowing that your understanding and hearts are excellent and your behaviour
faultless, I have yet disapproved you. For, O you of Kuru’s race, it is the duty that no man endued with strength of arms to
bear with patience any ill usage in the sight of his wife. Especially
as, O son of Kunti (Kaunteya in Sanskrit), our (Gandharvas’) might
increases during the hours of darkness, accompanied by my wife I was filled
with anger.
“O
best of vow-observing men (Arjuna), I have, however, been defeated by you in
battle. Listen to me as I tell you the reasons that have led to my humiliation.
The Brahmacharya is a very superior mode of life, and as you are in that mode now, it is for this, O
Partha (Arjuna), that I have been defeated by you in battle. O punisher of enemies (Arjuna), if any married Kshatriya fight with us at
night, he can never escape, with life. But, O Partha (Arjuna), a married Kshatriya, who is sanctified
with Brahma, and who has assigned the cares of his State to a priest (Purohita
in Sanskrit), might vanquish all wanderers
in the night. O child of
Tapati (Taapatya in Sanskrit), 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 Vedas and the six
branches thereof (Vedangas in Sanskrit), who is pure and truthful, who is of
virtuous soul (Dharmaatma in Sanskrit)
and possessed of self-command. The monarch becomes ever victorious and finally
earns heaven who has for his priest a Brahmana knowledgeable with the rules of Dharma,
who is a master of words, and is pure and of good behaviour. The king should
always select an accomplished priest in order to acquire what he has not and
protect what he has. He who desires his own prosperity should ever be guided by
his priest, for he may then obtain ever the whole earth surrounded by her belt
of seas. O son of Tapati (Taapatya
in Sanskrit), a king, who is without a
Brahmana, can never acquire any land by his bravery or glory of birth alone.
Know, therefore, O preserver of Kuru’s race, that the kingdom lasts for ever in
which Brahmanas have power.’”
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