"I salute the faultless Vyasa, of great spiritual wealth, the great
grandson of Maharishi Vashishta, grandson of Rishi Sakthi, son of
Rishi Parasara, and father of Rishi Sukha." - P.R. Ramachander

2. vyasaya vishnu rupaya vysa rupaya vishnave
namo vaibrahmanidhaye vashishtaya namo nama:

"I pray Vyasa, who is Vishnu rupa and Vishnu , who is Vyasa rupa, who
is the descendant of Vasishta and who is the storehouse of
knowledge, leading to Brahman." - P.R. Ramachander

3. (At the beginning of Siva Sahasranama, in Anushasanika Parva – Parva # 13)

Yudhishtra Uvacha:-

Thwayaapagheya naamani sruthaniha jagatpathe,
Pithamahesaaya vibhor namanyaa chakshwa sambhave. 1
Bhabhrave viswaroopaya, mahabhagyam cha thathwatha,
Surasura gurou deve shankaravyaktha yonaye. 2

Yudhishtra asked:-
Oh my dearest grandsire,
Be pleased to tell me the various names,
Of him who is the lord of the universe,
Who is Shambhu with a gold coloured body,
Whose form is of the universe,
Who is the teacher of Asuras and devas,
Who is the god of all devas,
Who does all good,
And who is the cause of the eternal basis,
And also his fame,
As you have heard from others.

Bheeshma Uvacha:-
Asakthoham gunaan vakthum maha devasya dheematha,
Yo hi sarva gatho na cha sarvathra drusyathe. 3

Bheeshma replied:-
Incapable I am to tell about the properties,
Of the great God who is very great,
For he is seen everywhere but seen nowhere.

Brahma Vishnu suresaanaam srushtaa cha prabhureva cha,
Brahmaadaya pisachaantha yam hi deva upasathe. 4

He is the one who created Brahma, Vishnu and other devas,
He is their Lord and he is worshipped by,
Brahma , devas, ghosts and others.

- P.R. Ramachander

Preface

Before you read further, you need to know answers to two questions – (1) for what has this book been written? Who is the imaginary target audience? Typically answering these questions adopting a process of elimination is easier. By this, I mean - it is easy to explain what this book is not meant to be or who should not be reading this book. Nevertheless, I shall attempt at giving straight answers to the two questions I have posed myself.

1. What has this book been written for?

a) To subject my mind to constant contemplation of Lord Siva’s Leela, by the process of writing this book.

b) Highlight the sublime action-devotion-drama contained in this story of Arjuna’s battle/encounter with a hunter (Kiraata). This hunter happens to be God, who took this form to test Arjuna’s adherence to Dharma, his valor and devotion to Lord Siva.

c) Provide a setting wherein a five or seven act stage play can be written

My love of Mahabharata and devotion to the Swarupa of Lord Siva, are two driving criterions. Since childhood Mahabharata and Ramayana have held sway over my mind and upbringing. So seeking and adoring Lord Siva in Ramayana and Mahabharata have been one of my favorite pastimes. In the process, I encountered time and again this episode in Vana Parva of Mahabharata (Parva # 3 out of 18 Parvas in the epic) and felt a strong pull towards this particular leela.

While I always enjoyed Lord’s divine Leela, in testing Arjuna, I had not until few years back developed the desire to retell that portion of the story in my own way.

2. Who is the imaginary target audience?

Studying an epic is a process of opening our mind to the heart of the author of the epic. Shri Bhagvan Vyasa the great author of this ocean of an epic, called Mahabharata has been venerated over eons, as the great Guru of this post Mahabharata – Santhana Dharma tradition. A proof of a well made study of Mahabharata is the transformational impetus we experience, as a result. We have to understand the Vyasa Hrudayam – of Vyasa’s original intent, behind its composition.

Even though it can be argued that knowing someone’s intention is next to impossible, let alone of Shri Vyasa’s. It cant be argued that adopting/getting influenced by the thought, word and deed, of the great souls like Bheeshma, Drona, Vidura, Krishna, Vyasa himself and others, is an option open to us. But to make ourselves amenable to this influence, we have to study this epic in depth and contemplate on its teachings.

So to answer the question posed – Students of Mahabharata or Students of Vyasa Hrudayam are the primary target audience of this story.

Short Introduction

The ensuing story is inspired from the events told in the Vana Parva of the Mahabharata. This Vana parva is the third among the eighteen parvas comprising the epic, composed by Maharishi Vyasa. This particular story of Arjuna meeting Lord Siva disguised as a hunter (Kiraata) has been a source of poetic joy and inspiration. This encounter of Arjuna and Lord Siva comprises only a small portion of the Vana Parva.

To a large extent my retelling is influenced by the original translations made by Kisari Mohan Ganguli and M.N.Dutt, respectively. These books and other sources of inspiration are provided in the Bibliography section. One epic that provided enthusiasm for this effort was Kiraata Arjuneeyam by ancient Kavi (poet) Bharavi. I came across this book, nearly 3 years after I finished writing the first draft. I was both surprised and elated at discovering Kiraata Arjuneeyam for two reasons:-

1) I now had a resource exclusively dedicated to retelling the same story that has held my fascination since my childhood

2) I am not the only one enamored by the story. Even the great Kavi Bharavi too, was enamored by it J !!

But my retelling is more influenced by the original translations of Mahabharata than by Kiraata Arjuneeyam, of Bharavai. However I must admit I did feel reinvigorated by the discovery of Kiraata Arjuneeyam, for reasons mentioned above.

Lord Siva appears several times in the Mahabharata orchestrating several key events. But they do not find mention in many of the abridged renditions of the Mahabharata. A student with deep liking and study of Mahabharata would completely agree with my statement. I identified as many as 30-40 main plot-catalyzing events in the epic, which happened with the direct intervention of Lord Siva. This Kiraata (i.e Hunter) Upa Parva (sub-section of the Parva), is one such example of Lord Siva appearing as a Kiraata (hunter) to test and later bless his dear devotee Arjuna with Pasupata astra. This particular episode is among the more popular stories of Lord Siva in Mahabharata and has found itself into several abridged editions of the great epic, in all formats – books, TV serial, movies etc.

Few things to note w.r.t the creative freedom I have exercised while writing this document. I have crafted a story around Muka asura, which finds no place of mention in any of the books I have come across. Also I artificially introduced a “flash-back” for Arjuna, in ACT-2, wherein he reminisenses about Shri Krishna’s devotion to Lord Siva. Thus some of the ACTS in this published document like ACTS 2, 4, 5 are an outcome of my personal imagination, but I hope I have not violated the Dharmic and Spiritual intent of Bhagavan Vyasa, in the process. Also the original account of this Leela (Kiraata Upaparva) is very brief but I have taken liberty expanded the narrative a bit more in ACTs 6 and 7. I pray to Lord Vyasa to pardon all mistakes of mine and also bless me with unwavering, deep devotion to Lord Siva.

Prequel to ACT-1

The Pandavas had lost everything in the game of dice and are spending their life in exile, in the company of Vedic Brahmins, their priest – Dhaumya and their wife Draupadi. Draupadi and Bhima are censuring Yudhishthira for his calm demeanor despite all the wrong that has been done unto them. Draupadi chides her husband asking him if he has lost all confidence in their valor and strength. She asks him if Yudhishthira has forgotten his duty to fight the evil doers, namely Kaurava cousins. Bhima invokes philosophical arguments, to convince his elder brother that Artha (or wealth) is as important as Dharma (righteous living) if not more. So he exhorts his elder brother to go after the evil cousins, in battle and regain their kingdom and the lost glory. Both, Draupadi and Bhima have spoken their mind and revealed their anguish. In reply Yudhishthira explains his state of mind. He tells them anger is not a useful option considering how weakened their battle preparedness is. He is just as concerned as Bhima, about regaining their kingdom and punishing Duryodhana and his brothers. However he is worried about their inability to win the war, at the end of their exile. This is because the five Pandavas have to face not just the vile Kaurava cousins but also great Bheeshma, their teacher Drona and powerful Karna. Several other kings would side with Kauravas as well. Each of them, being an army unto themselves, equipped with astras, armies and skills that would rival even Indra and his Devas.

At this juncture, Maharishi Vyasa appears there. They all bow to him, in reverence. Vyasa, who knew the concerns of Yudhishthira, intended to dispel their worries. Vyasa then explained the need to acquire weapons of great consequence from Devas. So with this intent, he pulled Yudhishthira aside and taught him “Pratismriti” (an ancient powerful mantra), which Yudhishthira in turn taught Arjuna. This mantra has the power to please the Devas and also make the initiate worthy of obtaining divine weapons. This mantra also enhances the mental and physical abilities of the Sadhaka. After obtaining this mantra from his elder brother, Arjuna was advised to leave the Kamyaka Vana and go towards the mountains (Himalayas). Arjuna was blessed by all present. Equipped with the yogic knowledge of Pratismriti, Arjuna travelled faster than most mortals can imagine and quickly reached the mountains, in less than a day. After crossing Gandhamadhana, he arrived at Indrakeela. This is where the ACT1 begins. The ACT1 starts off with the thoughts inside Arjuna’s head while he is heading to Indrakeela ranges. I took the creative freedom to speculate on what goes on inside Arjuna’s head as ACT1 unfolds.

ACT 1: Arjuna meets Indra on Indrakeela Mountains

“Stones, shrubs and trees on either side I am quietly making my way through the long winding path that led from the forests at lower altitudes to the Mountain range of Indrakeela. On my shoulders I am bearing the Gandeeva and on my back is the inexhaustible quiver of arrows, both of which were granted to me by the Lord of Fire – Agni, several years ago. How vividly I remember those magical days! With Krishna by my side I had almost conquered the whole world. I can’t help but smile in nostalgia on the days gone by. …Days gone by…

Thus thinking, walked Arjuna alone in the forest, up the mountain slopes.

Arjuna’s thought train then entered the grim station of his life, when tragic events transpired in Hastinapura. Heaving a sigh, he continued talking to himself “… not all days gone by are happy ones are they? How could I forget that base fellow Karna demeaning Panchali, with his foul toungue…? How could I ignore the misdemeanor of Duryodhana, Dushasana and Sakuni? How could I forget the numerous attempts on our life by those beasts - Kauravas, masquerading as men? How could I forget the injustice meted out to us brothers by our evil minded Uncle Dhiritarastra? Above all how could I forget the impotent silence I had to wear at my elder’s behest, when my dear Panchali was nearly disrobed in front of the Kuru assembly?” Arjuna’s anger shot up sky high. He felt one of those intense rage ridden impulses to destroy the whole world? Almost instantly the face of Krishna came to his mind’s eye “Yet in the darkest hours shines the glimmer of hope …. Hope divine! Shri Krishna, my friend, my support, my teacher, my soul. Had it not been for his divine intervention that day…?” His mind trailed off to that day when Draupadi with all hope lost, raised her hand in prayer to the Bhaktha Vatsala – Shri Krishna and the Lord of Gopis obliged.

“Having defeated asuras of bizarre kind, vanquished various kings of the Bharatha and why even after having defeated the very Lord of all Devas in the battle of Khandava Vana, I, Arjuna like a coward, like an impotent eunuch, had to be give up the whole of our kingdom and take up exile, along with my brothers, each of them are like Indra himself. Brother Bhima is right; we should have destroyed the whole of the Kuru assembly that eventful day!”

Suddenly in the midst of his anger, the face of his Pitamaha, Shri Bheeshma comes to his mind. He halts his anger and exclaims onto himself. “But wait…… I can’t think about killing my own Grandsire Bheeshma or my beloved teacher Drona, each of whom have been showering their love, kindness and providing support to us, all through our lives. Yet even they did or rather could do nothing that day when Draupadi was dragged by her hair to the Kuru assembly, at the behest of Duryodhana………Aah…Pain…Pain……………”

With these thoughts Arjuna the illustrious son of Kunti let out a roar of pain and anguish that reverberated through out the forest grove at the foot hills of the Himalayas. Birds panicked and flew out of the nearby trees. Seeing the bird scatter out of thier safe dwelling, Arjuna felt sorry for the birds. He reigned in his temper and mentally apologized to them. He then got reminded of his elder brother – Yudhisthira’s counsel & calmness. How well his elder brother always conducts himself? Yudhishthira was a father figure to Arjuna and he knew how the great one’s – Bheeshma, Vidura, Shri Krishna, Shri Vyasa and many others held Yudhishthira in great respect and love. Yudhishthira was Dharma incarnate and calmness personified. Arjuna knew how much more he had to learn from his elder brother.

Arjuna was instructed by Yudhishthira, at Shri Vyasa’s advice to approach the King of Gods – Indra, his father, and secure from him the knowledge of various divine weapons, which would come to his aid, while fighting his evil cousins. He was also told that a day will come when he shall avenge the injustice meted out to them. Arjuna had in fact sworn that he shall slay that vile Karna. It was clear that Bheeshma and Drona would fight on the side of Duryodhana, despite their love for Pandavas. So it had become necessary for Arjuna to obtain and master divine weapons, else to defeat the likes of Drona, Bheeshma and Karna in warfare, would be next to impossible.

It was almost sunset and Arjuna had to find some place to rest and perform his evening prayers. With glacial rivulets flowing on every side, Arjuna, the friend of the God incarnate, Shri Krishna, performed his Sandhya Vandhana. His mind was agitated, so he couldn’t properly enunciate his Mantras. Yet with great super human will he focused his mind on the inner meaning of that jewel among mantras – namely Gayathri.

For the first 15 times he chanted the mantra his mind was trying its best to run back to the scene of crime in the Kuru assembly, for the next 15 count the face of Yudhistra instructing him on Dharma, Forgiveness, came to his mind, for the following 15 the assurance of Shri Krishna about how He (Krishna) will cause the earth to drink the blood of the evil Kauravas came to his mind, slowly but steadily his mind was turning towards Shri Krishna. Arjuna soon lost count of the number of times he chanted Gayathri and thus he continued his Japa, for a long stretch of time, under a tree.

The very next day after his morning Nitya Karma, Arjuna proceed to scale the Indrakeela Mountains. Suddenly he heard a loud voice “Stop!”

Arjuna stopped and turned in the direction of the voice.

He saw a Brahmin ascetic of illustrious appearance, sitting under a tree.

“Who are you illustrious one?” asked Arjuna.

“I am a simple Ascetic but who are you? Strange is your attire and strange are the accompaniments” pat came the reply.

“What is strange about them?”

“Well you wear the robes of an ascetic but you carry weapons. Why so? Also your body despite being well chiseled with athletic features does have a tint of softness to it as well… softness indicative of a royal upbringing. Are you a prince or an ascetic? Who are you?”

“You have guessed correctly, O holy one. I am a prince by birth but ascetic by the dictates of fate” When Arjuna finished his sentence he let lose a sigh, along with it.

The ascetic picked up the sense of sadness in Arjuna’s voice and asked further “Do I sense a regret at leading an ascetic lifestyle? The knowledgeable ones extol asceticism. And which country are you hailing from and what is your name?”

“No my lord I do not think being ascetic is a mistake as I am very well aware of its merits. But the original reason, for which I have donned an ascetic robe, is on the account of being banished from my kingdom along with my brothers and wife. My name is Arjuna, son of King Pandu and Devi Kunti and I am from Indraprastha, near Hastinapura. My elder brother, Yudishthira is the famous emperor, who had once performed Rajasuya Yagna”

“Oh excellent prince why bring your weapons with you if its ascetic life style you have adopted? There is no threat to your life here”

Arjuna replied “Weapons are the life force of a Kshathriya. Despite being intent on reaping the benefits of ascetic lifestyle I cannot give up something that is intrinsic to my nature. Weapons are part of my nature – an extension of my physical self”

“Glad to hear you are true to your Kshatriya Dharma. Spoken like a true warrior prince. But pray please tell me what the purpose of your current ascetic lifestyle is? Why are you spending your time here in this forest? You mentioned about your brothers but I do not see them here, where have you left them behind?”

“My brothers and wife live several hundred miles south of this place. I had to leave them behind, because I wanted to practice austerities to please the King of Gods, Indra”

“Really!” exclaimed the ascetic as if in surprise. ”That is indeed a surprise” said he.

“Why say so Oh Holy one?”

“I know ascetics who aspire for Knowledge of Saguna Brahman and practice austerity to please their chosen ideal like Vishnu or Siva or Brahma or Skanda or Devi or Ganesha or Surya but why Indra? I know of ascetics who aspire to Nirguna Brahmanhood, dwell upon the inner meaning of the Mahavakyas such as Tat-Tvam-Asi. But of what desire do you pursue Indra – a place in heaven perhaps?

“I aspire neither for heaven or That supreme Knowledge that transcends all heavens. I only seek to redress the injustice done to us in this life by getting equipped with celestial weapons, by the grace of Indra Deva”

“What makes you think he shall give you those weapons?”

“I have been told by my virtuous mother that Indra is also my father. It was by virtue of his grace that my mother conceived of this mortal frame of mine. But it is NOT due to that relation, will the Lord of Devas bless me with celestial weapons. There is going to be a great war between forces of good and evil, in a few years time. At which point, I would like to be equipped with divine astras and blessings of my father Indra, so that I can uphold Dharma, on this earth.”

“Dharma - It is a big word, with profound and varied meaning. What do you know about Dharma? Tell me in brief”

“Dharma is that which sustains us – you, me and this entire creation. This Dharma is the instrument of action in God’s hands. It is to uphold Dharma that God incarnates from time to time. As a Kshatriya prince wedded to ideals of truth and justice, I shall fight evil and uphold Dharma. Dharma is what is outlined in our holy scriptures. I hold words of our preceptors, elders and God realized souls, as Dharma” replied Arjuna with great confidence laced with humility in his tone.

The ascetic was impressed. “Well spoken of princely youth. Your words, demeanor, knowledge and above all your humility are impressive. You will certainly accomplish the task of obtaining the special grace of your father, Indra” said the ascetic brahmana.

Arjuna now posed a question “Oh noble one, in this forest filled with various beasts and demons, you roam fearlessly. Who art thou really, O shining one?”

In that moment a bright light enveloped the frame of the ascetic and in a trice the frame of the ascetic vanished and in its stead stood a shining being decked with exquisite fabric and jewels and sporting a smiling countenance. Arjuna immediately bowed down with devotion and affection, for it was Indra himself, who had come in the form of a brahmana to test his son, Arjuna on his resolve to uphold Dharma!

Indra said in a deep resounding voice “Arjuna my dear son, I am verily pleased with you. Your resolute adherence to Dharma is the reason why you shall always be dear to me and also victorious in battle. Oh Vijaya, the reason of your visit to this forest land is not unknown to me. But to get the weapons you seek you shall first have to seek the blessings of the Lord of the Universe of the form of Mahadeva. That great Lord of Uma, the Istha of Shri Krishna, that Universal truth which the Vedantins call Para Brahman, the Vaishnavites call Narayana and Sakthins call Divine Mother Shakthi. He is one and yet many. It is only by pleasing that Sadashiva; you shall obtain all that you seek”

Arjuna meanwhile with great joy had fully prostrated before his father. Indra raised him and hugged him and kissed him on his forehead, just as he would have as if Arjuna was a toddler. Arjuna had last met this King of Devas in the battle of Khandavaprastha, wherein he (Arjuna) and Shri Krishna had routed the army of Devas, Nagas and Asuras. But since then so much had changed in Arjuna’s life. Now he was an exiled prince, filled with scarring wounds of insult heaped on him by the evil Kauravas. Indra knew what pain and anguish Arjuna nursed in his heart, even though he might have temporarily forgotten them, upon meeting Indra.

So in a bid to assuage Arjuna, Indra said “Arjuna, it is known throughout the three worlds that you Pandavas are the epitome of justice and with Shri Krishna’s support in the fullness of time you shall triumph over all evil. But you should also know my dear, that it is incumbent upon great ones such as yourself and your brothers to tread the path of suffering, without sverwing from Dharma, so as to set a great precedent to rest of the world. Brave as you are, O Savyasachin, brave the suffering and bring hope and joy to this world. This is also your Dharma. Besides that you shall by the grace of the Great God of gods, Mahadeva, triumph over the evil Kauravas and establish a reign of peace and prosperity among the men of this mortal world”.

Arjuna spoke “My Lord how shall I who am an ordinary warrior hope to gain sight of that great Isana the Supreme soul of this Universe, I who am given to anger, grief, doubt, lust and guilt behold Him, who is the Great Cause. How can I see him, whose limitlessness confounded even Brahama and Vishnu, in the days gone by? The great ascetics of every era perform unmistakably intense austerities to behold that Sankara and here I am without any sadhana. Would it be possible for me to behold him?” So saying Arjuna remained pensive and silent.

Indra smiled and replied “Dear one, it is not on account of your self-exertion that you shall obtain the grace and vision of Lord Siva, nor on account of your lack of self-exertion that you shall obtain his vision. It is by Lord Bhava’s will that all comes to pass. This truth has taken eons for me to fathom and yet I cannot claim in all certainty that I understand it completely. So dear Partha, forget all these doubts which will only slow you down in your path of progress. Just do as you are told. Perform Tapas not for the sake of its fruit but for the sake of following the dictum that ‘something never comes out of nothing’. Put in your effort and surrender to Lord Bhava. Go my child, may your mind be at ease and dwell on the glories of Pasupathi”

ACT 2: Memory of Shri Krishna

Saying such Indra vanished, leaving a determined Arjuna behind to perform Tapas, with the only aim to adore Lord Siva. “Lord Siva” said Arjuna to himself. He thought for a second, as to how he should conduct his Tapas. One of his old conversations with Shri Krishna came to his mind. It was several years ago, when both were teenagers. It was spring and Yamuna was as refreshing as ever. Krishna and Arjuna was playing in the water, throwing water at each other.

Krishna was a live wire, always joking, playful and yet very discerning and articulate. Arjuna always noticed that if Krishna spoke, everyone around him would be spell bound. He had even seen how once great sage Parashurama was silently listening to Krishna’s speech in Sandeepani Ashram, when Krishna was hardly fourteen. Even his grandsire (Bheeshma) and teacher (Drona) and uncle (Vidura) were very ardent listeners to Krishna. Infact his uncle Vidura worships Krishna. “Who was this Krishna?” mused Arjuna.

Some said he was a Divine Incarnation, some derided him by saying he is nothing more than a cowherd, but whoever he might be, he was Arjuna’s trusted friend, guide and ally. It was this Krishna who had once spoken to Arjuna about Lord Siva. It was a Monday and Krishna used to fast in those days on Mondays. Arjuna asked “Krishna why fast today?”

“Oh no it’s just me; you can feel free to eat what you want to”

“Well I am going to eat anyways, but that is not the point, why fast today? You always tell people fasting is not necessary and that God would never like to see his kids suffer pangs of hunger etc…. yet you fast! How surprising?”

Krishna replied “Arjuna, God can’t bear to see his kids suffer pangs of hunger that is true. Yet at times I can’t bear to feel any sense of separation from that glorious Tryambaka, the primeval one, so more out of love of the Lord with blue throat, do I fast and pray all night”

“Pray all night!” exclaimed Arjuna. ”My goodness, I never knew you were awake all night. I thought you went to bed with the rest of us. But pray tell me one thing, what has fasting to do with seeing Lord Siva. Can fasting grant you Lord Siva’s vision?”

“No action Arjuna however sublime can grant infinite result such as God vision or realization. Since all actions by virtue of being limited by thought, time and space are finite and finite things can’t produce infinite. God is infinite. So it is only proper that we act not with the fruit of action impelling us but more out of love and or a sense of duty. I feel love and also feel duty bound to worship my lord – SadaSiva”

Arjuna often used to wonder as to how Krishna who was about the same age as his would suddenly speak like a very elderly mature person. He would often notice Krishna looking larger than usual and more bright than usual when he discussed philosophical things. Was it only Arjuna or perhaps others also had the same experience with Krishna? Arjuna had heard wise words from his elder brother, his grandsire, uncle Vidura and teacher Drona, but Krishna despite being his age seemed to be in the same league as those “wise” people. Arjuna was lost in thoughts … Krishna spoke with a smile on his face “Arjuna what happened? Why wear that bemused look?”

“Oh No nothing…” Arjuna smiled. “You never cease to amaze me Krishna. One moment you steal butter from the Gopis and spend the rest of the day hiding from all, especially aunt Yashodha and then there are moments when you speak like Grandsire Bheeshma or Uncle Vidura. I don’t understand your nature. Are you a simple boy like me or some old person like Grandsire?” asked Arjuna and burst out laughing. Krishna too burst out laughing.

Krishna then said “You do not have to understand me Arjuna that might not serve you any purpose, but surely enough you need to understand yourself”

“Understand myself?!” quipped Arjuna, with a hint of surprise. But before Arjuna could say any further, Krishna hastily spoke “Yes but” then he paused & smiled a smile that bewitches the three worlds and then finished his sentence “...there is time for that, so don’t worry now about it. Now, coming back to my desire to fast for Lord Siva”. “Ah Yes. Please continue..!” exclaimed Arjuna.

Krishna continued “Well I fast, I pray and I sing devotional songs or sit long hours, especially in the night chanting the Lord’s 5 lettered mantra, not out of any expectation other than to spend time in loving constant remembrance of my Lord. The very performance of those actions is the very fulfillment of my desire. I do not desire for anything other than pure love for the Lord”

Arjuna pondered over Krishna’s words and then said “I also pray to God and my mother takes us all to Lord Siva temple. Infact we all celebrate Pasupathi festival near Hastinapura. Yet your passion for loving Lord Siva seems to rival my love for Archery”

“or brother Bhīma’s love for a hearty meal!” said Krishna.

Both of them laughed.

The laughter of Shri Krishna ringed in Arjuna’s ears for a few moments and slowly the old memory receded into his mind’s inner recess and Arjuna returned to the present, moment. He realized the best way to worship the Lord is to strip one’s worship of all desires for material accomplishment and fill it with thoughts of love and peace. He also decided to fast and chant Panchakshari, like his beloved Krishna always did and still does.

ACT 3: Arjuna’s Tapas

With this Shanta Bhava Arjuna resolved to perform Tapas in constant remembrance of the Lord of all Universes. The First cause, the Ultimate reality underlying this manifest Universe. He resolved to chant the Lord’s 5 lettered Mantra, the primeval chant, which Lord Vishnu chanted in the days of the yore. With Shri Krishna as his mental guide and Lord Indra as the catalyst Arjuna resolved to fast until he obtained the Lord’s vision.

Arjuna slept that night chanting the Lord’s mantra and in the morning after completing his bath and Sandhya Vandhana, he hiked up to the higher altitudes. In expectancy of Arjuna’s arrival, the Devas and Kinnaras rained flowers on the pathway and beautiful birds sung delightful melodies on the pathway. Trees with delicious fruits hung their branches low so that this foremost among warriors would find it easy to pluck some fruits and satiate his hunger. Ice cold creeks that contained high herbal content provided refreshing cold water to quench the thirst of Arjuna.

After some time Arjuna found a place that was flat, under a tree, where weather was neither too cold nor too warm, devoid of insects and other distractions. Without wasting any further time, he took water in his hands and took the Sankalpa of Mahadeva Aradhana. The first few days were spent with great enthusiasm and little sleep. With great determination to get rid of this earth from the evil weeds in the form of the Kauravas and to avenge for the insult and injustice handed to them, Arjuna the great warrior put his mind to the task.

Slowly with passing days, his clothes was reduced to tatters, he used all the energy he had in preserving his Tapas more than in pampering his body – a mortal frame susceptible to death and decrepitude. With intense spirit of renunciation and single minded devotion to the Great God (Mahadeva), Arjuna spent days, weeks and months in deep contemplation. His diet which initially comprised of fruits at intervals of three nights, gradually reduced to just few fruits and leaves, once in a fortnight. Later by the time the fourth month came, Arjuna never even once lapsed from his constant contemplation of Lord Siva. He just subsisted on air alone.

With arms upraised and leaning upon nothing and standing on the tips of his toes, he continued his austerities. Nature frequently took care of him by giving him the occasional bath and adorning his frame with flowers. Almost four months elapsed this way.

When Arjuna had started his Tapas, it was a source of mild surprise to the denizens of the forest and heaven, but very quickly the intensity of his concentration evoked awe and soon enough panic among them, for the heat of his tapas took alarming proportions. Immediately the Rishis of the forest, Gandharvas and Devas of Heaven approached the Great God, who sat in meditation in the midst of peak Kailasa.

They said onto the God of gods “This son of Kunti, possessed of great energy is engaged in the most difficult of ascetic austerities on the Himavat. Heated with his asceticism, the earth is smoking all round, O God of gods. We do not know what his object is for which he is engaged in these austerities. He, however, is involuntarily becoming responsible for cataclysmic forest fire. Prevent him Lord from doing any further damage, by presenting yourself in his presence!”

Hearing these words of those pure souled Rishis of Himavat, the lord of all creatures, the husband of Uma, the object of adoration of Shri Krishna said the following words, “It does not befit you to indulge in any grief on account of Phalguna! Return all of you cheerfully to your abodes. I know the desire that is in Arjuna's heart. He neither wishes for heaven, nor for prosperity, nor for long life. He has desire to establish Dharma on earth by vanquishing the sons of Dhiritarastra. And I will accomplish, even, this day all that is desired by him.”

When the Rishis heard what the Lord had to say they thought their trials would immediately be over and Arjuna was immediately granted audience and also the boons to fulfill his desires. But how easily they forgot that the Great God was known for his mischievous ways (Thiruvilayadal) to test his votaries, just as he was also known to be easily pleased (Ashutosh). No matter how highly Arjuna was treated by the Divine incarnation Lord Hari himself, he still had to be tested for his skill and strength prior to being conferred upon with the foremost of the celestial weapons, namely the Pasupata.

Perhaps with this reason in mind or perhaps to increase Arjuna’s fame in the three worlds or perhaps out of jest, the Lord of the universe, who creates as Brahma, & preserves as Vishnu and destroys as Rudra, took the form of a Kiraata (Huntsman). Then the divine mother of the universe seeing the Lord’s plan unfold, became concerned for the welfare of Arjuna, so willed herself into the form of a huntress and accompanied the Lord with various different Shakthis. They all reached the very area, where Arjuna was performing intense Tapas.

ACT 4: Duryodhana’s evil plan

Around the time when Arjuna left for the higher altitudes in the search of divine weapons, at Yudhistra insistence, Sakuni’s spies - some Danavas got a whiff of what was happening. So they sent an Asura by the name Muka to Duryodhana’s palace with the intent of pleasing the evil prince, by putting forth the idea of assassinating Arjuna, prior to his getting the divine weapons.

Duryodhana the evil prince was very seriously lost in thought… It was then his uncle Shakuni came up to him

“Suyodhana (once)

Suyodhana (twice)

Suyodhanaaaa… (Loudly for the third time)”

Duryodhana woke up as it were with a jolt and looked up at his uncle. “What happened? Why are you shouting?”

“How else can I get your attention?”

“What is going on?”

“An Asura by the name Muka is here. He came into my room in the middle of the night and that too in a ghastly form of a wild boar. My heart almost froze in fear but he immediately changed form into a human like being. He has been sent by our Danava friends from the forests up in the north. He told me that they, the Danavas fear Arjuna would soon go in search of divine weapons and if he succeeds in getting them you would become vulnerable in the war that shall occur at the end of Pandava’s exile period”

Duryodhana looked intently at him, without even batting an eye lid. He said “Okay so what are the Danavas thinking then?”

“So to prevent Arjuna from accomplishing his mission, they have sent Mukasura here to secure your permission to kill Arjuna, when he is alone and unprotected in the forest land”

“Killing Arjuna is no joke uncle. Even the King of Gods and his whole army were helpless against him, don’t you remember that?”

“Yes that is true but that is only true in a proper warfare where rules of propriety are upheld. Also Arjuna is Indra’s son, why would Indra kill Arjuna? Also that magician Krishna was with Arjuna then. If Arjuna were to be attacked when he is asleep or if he is in meditation or bathing that would do the trick”

“Hmm…It is definitely an interesting idea. Where is that Asura?”

“He is outside, waiting for your permission to enter”

“Okay bring him in”

“There is one more thing you need to know”

“What is that?”

“No body, I tell you no body should get even the faintest idea that you authorized this. So this matter should stay only between the two of us, not even Dushasana nor your friend Karna. Is that clear? Don’t consult with them”

“Why? I trust them both with my very life”

“Dushasana is young and easily excitable. His body language would make Vidura suspect something is afoot and immediately he shall shoot a salvo to warn Yudhishthira”

“Okay what about Karna? He is calmness personified”

“Karna is a warrior just as you Duryodhana and he will never allow for cheating, in warfare. Moreover he wants to kill Arjuna in a battlefield himself. So he will never approve of your action and you out of your love and obligation to him, shall never proceed with this idea. So let us act immediately without talking to either of them. Is that clear? You have to authorize this hit, now!”

Duryodhana drew a heavy breath. He never hid any fact from Karna. Yet time was at a high premium and Uncle Shakuni’s logic was sound, so he chose to accept his uncle’s words.

“Okay show him in”

Muka entered the room and saw Duryodhana. He said “Hail King Duryodhana, whom the Danavas all over the world look up to as their last hope”

“Welcome dear friend, don’t call me King, and just address me as your friend.” So saying, he hugged Muka.

Muka spoke “My Lord I would like to do your bidding. Remove the thorn that is in your way, to world domination – Kill Arjuna”

“Sure, my friend. Please do as your say. But let me warn you he is no ordinary mortal. He is son of Indra and perhaps the second best archer in the world, after my friend Karna, so it shall not be as easy task”

“Yes my lord I know of his exploits, yet I shall kill him when he least expects it or is prepared for it.”

“Is there anything else you would like to know or hear?” said Duryodhana, with growing impatience in his voice.

“None, my lord. Just wait for the good news”

“I am already waiting Muka” Said Duryodhana with a tone that was as grave as anything Muka had ever heard. In fact Duryodhana gave him a chill down his spine, with his last sentence. “Verily this Duryodhana is a Danava among men”, thought Muka and sped away from the evil prince’s palace.

ACT 5: Muka’s real intentions

For several months in anticipation of Arjuna’s visit to the Himavat forest Muka was waiting and indulging in various exercises, both physical and mental. Then one day after several months of waiting, Muka noticed the frail frame of Arjuna wasted in months of Tapas. It was only when he was very sure that Arjuna was deep in Tapas, after few months of meditation, did Muka choose his opportune moment to attack.

He took his dreadful form of a wild boar with tusks as large as an elephant’s. Muka closed his eyes in silent prayer to his Istha Lord Siva. Despite his evil ways and deeds, Muka always was a votary of Lord Siva.

Infact prior to his departure from the Danava Loka his wife has asked him, to abandon his evil ways and he had told her in return “My dear this Danava society and the likes of Duryodhana among men, always abandon the path of Dharma. If I do not join them they shall kill me, you and our children and our parents.”

His wife retorted “It is better to die than live like slaves to Adharma”

Muka said “My dear I do not have your guts”

“How could you think about killing Arjuna? Many speak of him as the ancient Rishi Nara, that great devotee of the Lord with matted locks, our Aradhya, Lord Siva”

“I know dear that Arjuna is no ordinary mortal. Any one who is dear to that Yadhava Krishna can’t be ordinary. Don’t I not know that Krishna is, Hari himself? Yet I shall do this heinous act. Not because I think I shall succeed in harming Arjuna. But because I am sure that in the act I shall be gratified by dying at the hands, of my own Istha”

“What are you saying my lord?” said his wife, her eyes widened in horror and voice choking in emotion.

“Yes my love the time has come to rather die than live in the path of Adharma. It is time to tell you the truth.”

“What truth?”

“Arjuna would be involved in deep mediation on Lord Siva when I am supposed to attack him. Rishi Nara that he is, his mind would be completely absorbed in the Lord. How then can I succeed in my attempt on his life? Lord did not spare even Yama when Yama attempted to take Rishi Markandeya’s life, what to speak of a lowly asura such as myself? Lord Siva that Maha Kala would surely and certainly appear and relieve me from this curse of a life”

His wife completely broke down, when she heard her lord speak with such great resolve. Muka too could not hold back his tears seeing the plight of his wife. He lifted her, hugged her against is rugged chest marked by several battle wounds and slowly but steadily spoke words of comfort. He gave her a brief discourse on her Dharma and encouraged her to give her full attention and love to Lord Siva and Devi Uma, once he is gone.

His parting words were “Let us unite my love in our Love of that God of True Love. Anything short of it is sheer vanity”.

With those words he had left behind the Danava realm, once and for all.

ACT 6: Kiraata – Arjuna Yuddham!

Like a second Meru, Lord Siva appeared in front of Arjuna as a Kiraata. That region suddenly blazed up in beauty, in consequence of the arrival of the God of gods with the company of Divine Mother Uma. In fact Muka had earlier chosen that very moment to attack Arjuna. Muka had not seen Lord Siva arrive with his retinue. He rushed towards at Arjuna, with great force and also great hope that he shall be delivered at Lord Siva’s hands. The sounds of springs, and water-courses, and of birds suddenly ceased. In that silence Lord Siva as the Kiraata twanged his bow, as if to alert Arjuna of the imminent danger of Muka’s charge. The sound of this bow twang reverberated in the whole forest and caused Arjuna’s mind to flicker, which until then was like a flame in a windless place.

Arjuna who stirred awake from his deep meditation quickly came back to his senses and almost immediately sized up the situation. His trained eyes, limbs and reflexes quickly converged on his bow and in a trice he shot an arrow towards the charging Muka. Around the same time, another twang was heard. The Kiraata had already shot his arrow ahead of Arjuna, towards Muka. Muka himself heard both the twangs, and in great expectation looked in the direction of the Kiraata. There he saw not a Kiraata but the Lord of the Universe Himself. Great was his joy and completely absent was the pain of the arrow entering his frame. How fortunate was Muka that he obtained Lord Siva’s vision at just the moment of his death!

Even before Muka blinked twice he was stuck by two arrows. By the time his body halted on its track, Muka the Danava, escaped the transmigratory existence and merged into the Great Cause, which took the form of a Kiraata, to bless His devotees – Muka and Arjuna.

Arjuna, despite being immersed in Tapas for this long, did not require not more than a few seconds, to recover his agility. This in itself was amazement to all those who saw him.

But nothing surprises the Lord, who is beyond all surprises. He just stood there smiling, a smile that would not vanish for all afternoon that day. Arjuna too seemed amused by the Kiraata, whose form was as white as the holy ashes Arjuna wore on his forehead. Arjuna was also surprised that the Kiraata was surrounded by a huge party of women folk.

In his heart there arose a strange sensation of respect and awe which was very hard for him to understand, yet more consistent with his aristocratic upbringing, Arjuna thundered at the Kiraata “Who are you that wanders in these solitary woods, surrounded by women? Are you or your women folk not afraid of this terrible forest? Why did you shoot the Asura that was first aimed by me? The rules of hunting prohibit you from taking an aim at this animal, while I had already let loose my arrow. Explain your actions and apologize else you would not escape from me with life.”

Meanwhile the Kiraata replied to Arjuna calmly, in a deep voice that sounded heavenly “This forest land in which you were performing your prayers is our dwelling land. So we are the naturals and you are the outsider. Your arrogant speech and your tender fame, seems to suggest you are of royal upbringing. Why have you oh tender one, chosen this solitary place, far away from the regions of comfort?”

Arjuna fumed “I am Arjuna son of Kunti and Pandu, my teacher is Drona and I am from Kuru dynasty. Our kingdom is Indraprastha. Oh Kiraata I am famous among the worlds as the best among those who could wield the bow”

Kiraata laughed loudly, in reply “Drona? Kunti? Arjuna? I have never heard of any of these names. How then could you be famous? As regards you archery….what can I say? Had it not been for me, you would not be boasting right now in my presence. This Rakshasa was first struck with the shaft from my bow and thus released from the mortal coil”

Arjuna could take it no more. His blood boiled and face turned red with anger at having being slighted by some unknown hunter. Deeming this Kiraata as one worthy of dying at his hands, Arjuna thundered “Prepare to face my wrath oh Kiraata” Saying such he let loose a sharp arrow at the Kiraata.

Even as Arjuna shot the arrow some of the Devas who had assembled to witness this battle that was about to unfold, were surprised. They talked between themselves, in the sky, unseen or unheard by Arjuna.

One Deva said “How come Arjuna is suddenly so angry at the Lord, who has come in the form of a Kiraata? We have been seeing Arjuna, be deeply involved in Tapas for these past few months and inspite of all that he is suddenly angered. I would have thought such austere Tapas, would have calmed his mind to the core. Is it possible that his mediation when in Tapas was not mature enough? May be his Kshatriya tendencies are too deep rooted to be sublimated by his Tapas? How else can we explain, his aggressive reaction, at the slightest provovation?!”

Another Deva who stood near by explained “All this is due to Lord’s Maya. He has clouded Arjuna’s otherwise calm intellect with seeds of doubt and aggression. Else why would son of Kunti, become so angry over a trivial issue, especially after months of intense Tapas. The great Rishis of the Himalayas have attested to the genuity and sincerity of Arjuna’s Tapas, when they met the Lord at Kailasa. Why else would the Lord himself appear before Arjuna, if his devotion and meditation were not mature enough?

There is another reason too. Do you not remember that it was foretold at the time of Arjuna’s birth itself that he shall engage in a battle with Lord Rudra? So to make prediction come true, our Lord is enacting this leela.

Our Lord Sundareshwara is known for playing with his devotees and testing them in diverse ways. So whatever you see below should not surprise you. Let us quietly enjoy the play between Lord and his disciple, orchestrated by His Maya”

The speed of the arrow which Arjuna had shot was so great that all the leaves and dust that lay on the ground between the Kiraata and Arjuna, rose in unison to track the trajectory of the arrow. Had it been either Indra or any other Deva or any other mortal, his head would have severed even before the blink of an eye. But it was Lord Siva in the form of Kiraata who stood up to Arjuna. The arrow did nothing more than strike the adamantine frame of the Kiraata and it shattered into infinitesimally small smithereens that caused a rain of glittering metallic pieces, all around the Lord.

Arjuna was stunned but remained undaunted! Meanwhile Kiraataa smilingly signaled his retinue, consisting of Divine Mother Paarvathi, to step back. They all stepped back to clear the space and set the stage for a battle, the kind of which, was never before seen!

Arjuna shifted gears and launched high voltage offensive on the Kiraata. Kiraata for most part either fended off the arrows or laughed or shot a few arrows himself that caused never before experienced blows to Arjuna. Kiraata it seemed intentionally did not escalate the battle but did just about enough to keep Arjuna interested. Arjuna himself wondered at this restraint shown by the Kiraata but his anger had gotten the better of his discrimination and he let Gandeeva do all the talking. Just as the angry words of the talkative, cute little toddler fail to ruffle the equanimity of his grand father, all the talking Arjuna’s bow did, were bouncing of the Kiraata as though they were thorn-less soft, flower petals. Indeed Arjuna without his knowledge was worshipping Hara with his arrows and skill in archery.

After seeing Arjuna’s dexterity in archery – his speed, movement, precision and especially his ambidexterity, Kiraata approved of Arjuna’s skill with a loud roar and then bent his bow and shot arrows at speeds that had never been clocked before. The Devas – all of them together gasped at the speed of the arrows which emanated from Pinaka – Lord’s bow. Arjuna’s clothes were torn apart. His Gandeeva string was cut several times and each time Arjuna quickly tied them up. His arms and upper body was profusely bleeding from the wounds inflicted in this amazing display of archery by the Kiraata. At one point of time, the whole of Arjuna’s body was covered with arrows like ants covering the body of a dead elephant, except Arjuna was alive and eager to battle.

Kiraata thus proved to Arjuna’s dismay that Arjuna’s archery skills were pedestrian at best, in comparison to Kiraata’s. So Arjuna decided to raise the level of the battle from simple arrows to divine astras. He used Sthunakarna, Varuna, Salava, and Asmavarsha weapons. But of no avail were all these astras that had proven to be useful even against the Devas. He nevertheless continued to assail Him profusely, showering divine shafts. But all shafts magically vanished once they approached the vicinity of Kiraata. Finally resolving that this opponent was worthy of Brahmastra, Arjuna recalled to his mind that most devastating weapon of the yore.

With blazing light and fire and mystical shapes attending it, the Brahmastra left the Gandeeva. Soon the whole firmament and sky and eight cardinal points were illuminated with the tejas of the prince among all astras. The spectacle that was to follow was even more amazing. This astra which could consume all of the creation in a trice, did nothing more than circumambulate the Kiraata and vanish in his person.

Arjuna was wonderstruck! For the first time that afternoon, he paused in his tracks and wondered “Could this be Indra or Krishna or Rudra Himself?”

Just when his mind was beginning to stop and think about the miracle he just witnessed, the Lord confounded his mind again with the following words - “Oh Arjuna wonderful is your archery and dexterity, yet how come you have managed to not even inflict the least amount of hurt on this poor hunter? Is this all your Drona taught you? I still give you a chance to apologize to me, so that we can prevent your mother Kunti from crying over your dead mortal frame. What say you, Oh powerful son of Pandu?”

By referring to his parents and teachers Kiraata pricked Arjuna’s ego and Arjuna immediately lost his cool and resumed attacking the Kiraata. Soon his otherwise inexhaustible quiver was empty. This startled him. He recalled how Agni – the Lord of Fire, while granting him the bow and quiver spoke of their magnificence and how they would never desert him in a warfield. But here it was empty to the core! But Arjuna was undaunted. He would never give up!

He ran towards the Kiraata and hit him on his forehead, with his Gandeeva. The Kiraata with smile always writ on his face grabbed the bow and with a dismissive wave of his hand, made the bow disappear, like the Lord makes the creation vanish at the time of Pralaya. Arjuna then drew his sword and attempted to cut his opponent but the sword broke into two, just as vain logic of the hedonist crumbles while arguing against the God realized mystic.

He then threw large rocks and trees trunks, at the Kiraata all of which the Kiraata playfully pushed aside or broke them with his bare hands or threw them back at Arjuna. Next Arjuna took to wrestling. The earth shook on account of their wrestling, the Devas and Rishis watched in awe. They all wondered what great merit Arjuna must have accumulated to touch the very person of Lord Siva! While the rest of the audience was admiring the play, Arjuna was reeling under the blows dealt by Lord Siva. Within a few minutes he found himself biting dust on the forest floor, feeling the pain of his mangled body and limbs.

Arjuna was lying stunned and immobile on the forest ground.Arjuna was worsted. He had lost in all his attempts, to overcome the Kiraata. The battle stopped.

ACT 7: Arjuna obtains Pasupata

A huge roar of praise arose from the Kiraata’s followers. Their Lord, who was in reality the Lord of the Universe, had humbled the Pandava. But the Kiraata raised his hand and everyone became immediately silent.

Then, the Kiraata walked in a circle around Arjuna, all the while looking at him. Arjuna was lying flat on the ground, powerless to speak, let alone standup. He had never tasted defeat in life and this defeat was beyond his comprehension. How did his divine bow Gandeeva vanish? How did his quiver become exhausted? Why did even the Brahmastra fail him? Who is this Kiraata, who evokes varied mixed emotions in him?

Kiraata knew all the turmoil that was going on in Arjuna’s mind. It was the Lord’s maya that engulphed Arjuna’s mind, which till the advent of Kiraata had been rendered tranquil. Lord’s maya is had to overcome, except by surrender to His lotus feet. No amount of Yoga or Tapas can silence the mind, if the Lord does not will so. Otherwise why would Arjuna who had been performing such severe Tapas for this long, lose his composure? How else would Arjuna whose health had wasted, on account of extreme fasting, suddenly obtain so much energy and preponderance of Rajo guna, so to engage himself in a battle with Umapathi? Is it even possible for anyone to standup in battle to Tripurari? Yet Arjuna managed to engage the lord in battle. How else would this be possible, if not for Lord’s grace on Arjuna?

Kiraata broke the silence with these words “Wonderful Arjuna, Wonderful indeed is your battle skill. I have never seen any body battle with such intensity and perseverance. You never gave up the battle. Now I definitely salute your teacher Drona and your mother Kunti for having raised you as such. This much I can say, O Pandava, your perseverance is commendable. Look at you, you can barely lift your limbs, why even move your finger, yet I can see how eager you are to continue this fight.

Since you are already beaten to pulp, I shall give you a breather. Take your time and do something that you think will save you in this battle.

What is that one act, Oh Arjuna that shall save you now? To do that one act, you have my permission”

The words and tone of the Kiraata assumed a different nature to it. They immediately pierced Arjuna’s heart. He closed his eyes, while yet lying on the ground. Slowly he found little energy, to crawl back to his abode under the tree; where few hours back, he had been performing intense Tapas. He took a deep breath and crawled towards a heap of sand and clay which was by the side of the tree. All the heavenly residents and Rishis saw with mixed feelings, as to how this greatest warrior of his time is being dealt with so harshly, by the compassionate husband of Uma. Yet they all knew how fortunate Arjuna was to be given exclusive attention by the Lord!

Slowly but steadily unmindful of the glances of the Kiraata and his retinue, Arjuna made a Siva Lingam from the clay. He picked up the flowers from the ground that fell from the tree, to offer them to Lord Siva while chanting the Panchakshari. He realized now how truly helpless he was. His lineage, archery, his past experience all were of no avail. He only had the Lord, God to rely upon. On a different time, he would have plucked fresh flowers from the tree itself, not ones lying on the ground, defiled by dirt. Yet here he was, physically unfit to get up, let along to pluck fresh flowers from trees nearby. His helplessness to even worship Lord Siva properly, let alone fight the Kiraata, brought tears to his eyes. He wiped them off. “No more self-pity” he said to himself and with single minded devotion focused on obtaining Lord Siva’s grace. This was the one act; Arjuna knew will save him from the Kiraata. He lost himself to Japa.

Time came to a halt.

Arjuna knew not how much time transpired since he closed his eyes and chanted Lord Siva’s name. But when it occurred to him that he should open it, he realized all his pain vanished and new energy coursed through his veins.

With that new found energy he made a fresh garland of flowers and offered them to the haloed image of the Siva Lingam, he had earlier fashioned out of clay. He then immediately turned his attention to the Kiraata, who stood there smiling the same, as he had been all afternoon.

Arjuna had barely moved an inch, when he noticed the same flower garland that he had offered on the Siva Lingam, adorning the Kiraata’s head.

“How could it be?!” he thought within himself and let out a gasp! Arjuna knew it then!

Perhaps the Lord thought “enough is enough, let me not toy with him any further” or perhaps Devi Uma admonished her Lord “How could you do this that poor child of ours?” or perhaps Arjuna’s mind attained a great pre-ponderance of Sattva. Whatever be the Divine reason, a thought did dawn upon Arjuna’s now serene mind, that this Kiraata could be no one other than Lord Sankara Himself.

Arjuna thought “Who else could it be but Lord Siva? I of all the people...am getting the vision of Lord Siva!! Is this even possible?! Am I really worthy of Neelakanta’s vision or is this all some Divine delusion? What ever be the case, I herewith abandon my wounded pride. I who am a votary of Lord Siva’s devotee’s feet’s dust, shall approach this Kiraata, as if approaching my Lord - Pinakapani”

So thinking he folded his hands in deep respect and holding back his tears with his throat clogged in emotion, he neared the Kiraata. Kiraata meanwhile abandoned his nonchalant war mongering posture and assumed a more benign posture with his right hand raised, to pronounce protection (Abhaya hasta) and the bow he held earlier in his right hand, was now leaning against his left shoulder, while his left hand was stylishly placed on his left hip. Meanwhile the Divine Mother, who had come to witness the battle, came and stood by His side, also raising her right hand in Abhaya Hasta Mudra.

This sudden change in their gestures and postures, along with the divine smile they both sported, immediately touched Arjuna’s deepest devotional cord. Lord’s Maya which had till then covered Arjuna’s intellect vanished and Arjuna’s mind was clear in its comprehension of what had just transpired. Arjuna knelt down in front of the divine couple and said “Prabhu Forgive me, Forgive me my Lord, Forgive me Mother, Forgive this impudent son of yours”. With these words Arjuna was on the ground, tears issuing out of his eyes in torrents and washing thereby, the ever pure feet of the Primeval Parents. The feet, in search of which Lord Vishnu had to assume the form of boar and penetrate deep into the bowels of the earth, now, presented itself in front of Arjuna.

The Devas and Rishis who till then witnessed this most extraorginary battle, rained flowers from the sky on the Lord Vishveshwara and his devotee Arjuna. Drums, Cymbals and Conches were heard resoundingly in every direction. Indra, who was witnessing this battle from the heavens, closed his eyes in relief and joined his palms in a silent prayer to Mahadeva – Lord of Devas, Asuras and Manavas. Tears of joy rolled down his cheeks proud at the achievement of his beloved son.

The Kiraata who was none other than Parameshwara spoke in a voice filled with affection “O Phalguna, I am extremely pleased with your unparalleled valor and skill. There is no Kshathriya who is equal to you in courage and perseverance. O pure minded son of Kunti, behold my Divine form, to see which you shall need special divine vision”

So saying Lord Shankara granted Arjuna a special vision, by virtue of which Arjuna beheld Lord Siva in a shining glorious form, attended to by Ganesha, Karthikeya, Nandi, Bringi, Vishnu, Brahma and all Devas, Rishis, Pishachas, Manavas and Danavas. Seated on a bull with four hands, one of which was holding the Thrishul, another of which a deer, another of which bestowing protection and the fourth granting boons. By his left side was seated on the bull, was Jagadambha, the Divine Mother of the Universe, full of bliss and over-flowing with waves of compassion, engulphing all directions.

The Lord then spoke “You shall vanquish all your foes and together with your brothers, shall enjoy the whole earth. You are dear to Krishna who is none other than Hari. He who is dear to Krishna is dear to me, for I and Krishna are verily one.”

Arjuna listened to these awe inspiring words and in a resounding voice said forth the following words “O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O God of gods, O Mahadeva, O Neelakanta, O Jatadhari, I know you to be the Cause of all causes. O Tryambaka. O Parameshwara!

Thou art the refuge of all the gods! This universe hath sprung from you. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thy extent the whole of the Vedas is unable to fathom. In its helplessness the Vedas cry out “Neti Neti”

Thou destroyed of old the great sacrifice of Daksha, who was swollen with pride, despite being the son of Brahma. O Hari, O Rudra, I bow to you. O Sarva, O thou that grants us the objects of our desire, O Thrishuladaari, O Pinakin, O Surya, O Hiranyavarna, O Param Pita, I bow to you. O Pasupathi, I worship you to obtain your grace. Thou art the lord of the Ganas, the source of universal blessing, the Cause of the causes of the universe. Thou art beyond the foremost of male beings, and Mother Uma is the foremost of the women, thou art the highest, thou art verily my mother, father, Guru, friend and all my assets, thou art subtler than the subtlest and larger than the largest, O Hara! O illustrious Sankara, it behooves you to pardon my fault. It was even to obtain a sight of yourself that I came to this great mountain, in which you dwell with my mother Uma and all thy votaries. Thou art worshipped by all worlds, O Lord; I worship you to obtain thy grace.

Let not this rashness of mine be regarded as a fault--this combat in which I was engaged with you out of ignorance.

O Sankara, I seek thy protection. Pardon me for all my actions –

Pahimam Pahimam Sankara! Rakshamam Rakshamam Maheshwara!"

So saying Arjuna repeatedly fell on the ground and rolled in great devotion, as means of offering both his salutation and absolving himself of all guilt.

Then the Great Lord of Kailasa, whose sign was the bull, taking Arjuna into His handsome embrace, smilingly replied unto him, “I had never taken offense at thy actions Jishnu. It was my Maya that forced your mind to say and do things the way I wanted. So there is no question of forgiveness Partha. You are blameless. May great renown be attached to you on the account of your battle with me!”

By saying thus, Lord Hara took away any semblance of guilt that might have plagued Arjuna’s heart and paved way for him to ask his boon, without the least bit of hesitancy.

Mahadeva said, “O son of Kunti, you were in your former life Rishi Nara, the friend of Narayana. In Badari, along with Narayana, you were engaged in fierce ascetic austerities for several thousands of years. In you as well as in Krishna who is none other than Narayana, there is great power manifested. Time and again you have both incarnated in earth to uphold Dharma”

“Even this Gandeeva…” while saying so the Lord Maheshwara re-produced Gandeeva out of thin air, which He had earlier made vanish, when Arjuna used it to strike Him “…is that bow, O son of Kunti fit for thy hands” so saying He handed it to Arjuna.

The Lord Chandramouleshwara continued “O foremost disciple of Drona, I snatched this great bow of yours, from you, by my Maya. O son of Pandu, this arrow quiver given to you, by Agni, will again be inexhaustible. O Kaunteya, you will be victorious in the Dharma Yuddha that shall take place at the end of this term of exile” By making mention to Kunti, Pandu and Drona, Lord Siva acknowledged his lineage and tutelage, which he had apparently mocked at earlier.

“O son of the Kuru race, your body will be free from pain and disease. Your prowess is incapable of being baffled. I am pleased with you. And, O first of male beings, ask of me the boon for which you were directed to me. Remember one more thing Arjuna that not even in heaven is there any male being who is equal to you, nor any Kshathriya in this earth who is your superior.”

With these graceful compassionate loving words, Arjuna felt completely blessed. It took him a while to compose his thoughts and articulate his words. Arjuna now put forth his request to Lord Siva.

He said “Hey Prabhu, My Lord, My Swami, My Shambhu, if you will grant me my desire, I ask of you, O Lord that fierce celestial weapon wielded by you that weapon of incredible energy, which under your control and sway destroys the universe at the end of the Yuga. With that weapon, O God of gods – O Mahadeva, I may under thy grace, obtain victory in the terrible conflict which shall take place between myself on one side and Karna, Bhishma, Kripa, Drona on the other side.

O illustrious destroyer of the eyes of Bhaga, even this is my foremost desire, that I may be able to fight Adharma and obtain success. Thus I may assist my righteous elder brother to establish a righteous kingdom, in the world of men”

Bhava replied, “O powerful one. I will give to you that favorite weapon of mine called the Pasupata. O son of Pandu, you are capable of handling the weapon completely. A lesser mortal can perhaps invoke it but not control it or perhaps invoke it and hurl it but not retract it. But with you, I know that you can invoke, hurl, control, limit and withdraw it as needed. Neither Indra, nor Yama, nor Kubera nor Varuna, nor Vayu, know of this weapon nor do the men whom you mentioned. Beware however that this weapon should not be hurled without adequate cause; for if hurled at any foe of little might it may destroy the whole universe. In the three worlds with all their mobile and immobile creatures, there is none who is incapable of being slain by this weapon. And it may be hurled by the mind, by the eye, by words, or by the bow”

After having introduced Arjuna to this weapon, Lord Sankara invoked the missile Pasupata, which in a trice appeared by the side of the Lord Tryambaka. The whole world, trees, oceans and all trembled, at the arrival of the Pasupata. It shown with dazzling brightness and constantly emitted sparks of fire. The astra suddenly assumed thousand heads, thousand arms, a thousand tongues, and a thousand eyes. It was with this Pasupata that Shambhu in days of yore, burnt and consumed in a moment, the triple city of the Asuras that floated in the sky.

This weapon in its effulgence seemed to make the very Sun appear as a fire fly! Arjuna at first could not even behold it dazzling light, but by Mahadeva’s grace slowly came to glance at the weapon. With all his hair standing on its end, Arjuna respectfully submitted to Lord Siva.

Lord Siva whispered without whispering that sacred mantra into Arjuna’s mind, on the account of which the missile immediately appeared also by Arjuna’s side. At the end of the mysterious initiation, Arjuna stood there like the second Rudra, with complete mastery over Pasupata.

Denizens of heaven were overwhelmed by the achievement of Arjuna, which came to pass, by the grace of Lord Siva and they showered celestial flowers on both of them. Arjuna filled with gratitude and devotion, drank the beauty of the vision of Lord Sthanu and Divine Mother Parvati and repeatedly prostrated himself on the ground.

Lord Siva said “Be Victorious Arjuna! Now you shall approach your father Indra and gain access to other divine weapons.” And with those words the Lord of the Universe, along with Divine Mother and his retinue, vanished from Arjuna’s sight.

Arjuna was left there alone, and yet he knew he was not alone, for he knew the eternal divine parents of the universe – Parvathi Parameshwara’s blessings and the memory of their vision would always be with him. His mind was still oozing delight onto every single pore of his body. This body which is contemptible from the standpoint of philosophy now attained holiness on account of being touched by Lord Siva.

Several moments passed and Arjuna remained unmoved from the very spot where he last beheld Lord Siva and Mother Uma. His mind soaked in devotion to Maheshwara. Suddenly the firmament was filled with divine light and he recognized that light to signify the arrival of deities led by Indra himself. They all assembled in front of Arjuna to bless him with divine weapons, as per Lord Trilokeshwara’s assurance to Arjuna. Each of the deities blessed Arjuna with the astra under their command. Arjuna on account of obtaining all the divine blessings, shone like another Sun on earth!

They all blessed him and left to their abodes.

After a while he looked to the west and saw the sun reluctantly approaching the horizon and in the process illumining the clear blue sky with varied hue of orange and pink. Arjuna slowly ambled along to the Siva Lingam; he worshipped earlier that afternoon and prostrated himself before it.

All his worries were a thing of the past; he now understood that all that came to pass was verily due to Lord’s Maya. He also realized that which shall come to pass, is also due to Lord’s Maya.

He was just another instrument in Paramathma’s hands.

BIBLIOGRAPHY/REFERENCES

1. The Mahabharata of Krishna-Dwaipayana Vyasa by Kisari Mohan Ganguli

2. Mahābhārata : translated into English with original Sanskrit text according to M.N. Dutt (9 Volumes)

3. The Mahābhārata by P Lal translator (Calcutta writers workshop)

4. Mahabharata by C. Rajagopalachari (Bhavans publication)

5. Mahabharata, a modern rendering by Ramesh Menon.

6. Mahabharata by Amar Chitra Katha - 3 volume bumper issue

7. Mahabharata by Kamala Subramaniam (Bhavans publications)

8. Mahabharata by B.R Chopra – TV Series (1988 – 1990)

9. Bhāravi and Kirātārjunīyam : a critical study by Saktipada Har 1983 (Calcutta : Sanskrit Pustak Bhandar )

10. Design and rhetoric in a Sanskrit court epic : the Kirātārjunīya of Bhāravi – by Indira Viswanathan – 2003 - Albany : State University of New York Press.

11. Andhra Mahabharatham Talks in Telugu by BrahmaShri Shriman Chaganti Koteshwara Rao Garu

Audio Link: - http://media.srichaganti.net/audio/Aranyaparvamu/058ARANYAPARVAMU13-03-2012.mp3

12. http://suryasatya.wordpress.com/tag/arjuna-kruta-siva-stotram/

13. http://www.sacred-texts.com/hin/mbs/

Appendix: Arjuna Kruta Siva stotram

(from Andhra Mahabharatam)

శ్రీకంఠ లోకేశ లోకోద్భవస్థానసంహారకారీ పురారీ మురారి ప్రియా

చంద్రధారీ మహేంద్రాది బృందారకానందసందోహసంధాయి పుణ్యస్వరూపా

విరూపాక్ష దక్షాధ్వరధ్వంసకా దేవ నీదైవ తత్త్వంబు భేదించి

బుద్ధిం బ్రధానంబు గర్మంబు విజ్ఞాన మధ్యాత్మయోగంబు సర్వ

క్రియాకారణం బంచు నానాప్రకారంబుల్ బుద్ధిమంతుల్ విచారించుచున్

నిన్ను భావింతు రీశాన సర్వేశ్వరా శర్వ సర్వజ్ఞ సర్వాత్మకా నిర్వికల్ప ప్రభావా భవానీపతీ

నీవు లోకత్రయీవర్తనంబున్ మహీవాయుఖాత్మాగ్ని

సోమార్కతోయంబులం జేసి కావించి సంసారచక్ర క్రియాయంత్రవాహుండవై

తాదిదేవా మహాదేవ నిత్యంబు నత్యంతయోగస్థితిన్ నిర్మలజ్ఞానదీప

ప్రభాజాల విధ్వస్త నిస్సార సంసార మాయాంధకారుల్ జితక్రోధ

రాగాదిదోషుల్ యతాత్ముల్ యతీంద్రుల్ భవత్పాద పంకేరుహధ్యాన

పీయూష ధారానుభూతిన్ సదాతృప్తులై నిత్యులై రవ్య యాభవ్య సేవ్యాభవా

భర్గ భట్టారకా భార్గవాగస్త్యకుత్సాది

నానామునిస్తోత్రదత్తావధానా

లలాటేక్షణోగ్రాగ్నిభస్మీకృతానంగ భస్మానులిప్తాంగ గంగాధరా నీ

ప్రసాదంబున్ సర్వగీర్వాణగంధర్వులున్

సిద్ధసాధ్యోరగేంద్రా సురేంద్రాదులున్

శాశ్వతైశ్వర్య సంప్రాప్తులై రీశ్వరా విశ్వకర్తా సురాభ్యర్చితా నాకు

నభ్యర్థితంబుల్ ప్రసాదింపు కారుణ్యమూర్తీ త్రిలోకైకనాథా

నమస్తే నమస్తే నమః.

ఇది భారతం లో అర్జనుడు శివుని పై చేసిన స్తోత్రం.నన్నయ్య గారి కలం లో నుండి ఇది ఇలా శివ దండకం గా జాలువారింది .

(English Transliteration below)

SrIkaMTha lOkESa lOkOdbhavasthAnasaMhArakArI purArI murAri priyA

chaMdradhArI mahEMdrAdi bRMdArakAnaMdasaMdOhasaMdhAyi puNyasvarUpA

virUpAksha dakshAdhvaradhvaMsakA dEva nIdaiva tattvaMbu bhEdiMchi

buddhiM bradhAnaMbu garmaMbu vij~nAna madhyAtmayOgaMbu sarva

kriyAkAraNaM baMchu nAnAprakAraMbula@n buddhimaMtul^ vichAriMchuchun

ninnu bhAviMtu rISAna sarvESvarA Sarva sarvaj~na sarvAtmakA nirvikalpa prabhAvA bhavAnIpatI

nIvu lOkatrayIvartanaMbun mahIvAyukhAtmAgni

sOmArkatOyaMbulaM jEsi kAviMchi saMsArachakra kriyAyaMtravAhuMDavai

tAdidEvA mahAdEva nityaMbu natyaMtayOgasthitin nirmalaj~nAnadIpa

prabhAjAla vidhvasta nissAra saMsAra mAyAMdhakArul^ jitakrOdha

rAgAdidOshul^ yatAtmul^ yatIMdrul^ bhavatpAda paMkEruhadhyAna

pIyUsha dhArAnubhUtin sadAtRptulai nityulai ravya yAbhavya sEvyAbhavA

bharga bhaTTArakA bhArgavAgastyakutsAdi

nAnAmunistOtradattAvadhAnA

lalATEkshaNOgrAgnibhasmIkRtAnaMga bhasmAnuliptAMga gaMgAdharA nI

prasAdaMbuna@n sarvagIrvANagaMdharvulun

siddhasAdhyOragEMdrA surEMdrAdulun

SASvataiSvarya saMprAptulai rISvarA viSvakartA surAbhyarchitA nAku

nabhyarthitaMbul^ prasAdiMpu kAruNyamUrtI trilOkaikanAthA

namastE namastE nama@h.

idi bhaaratam lO arjanuDu Sivuni pai chEsina stOtram.nannayya gaari kalam lO nunDi idi ilaa Siva danDakam gaa jaaluvaarindi .

Reference: http://suryasatya.wordpress.com/tag/arjuna-kruta-siva-stotram/

Appendix: Relevant sections from Vana Parva

(The Mahabharata in Sanskrit)

Reference: http://www.sacred-texts.com/hin/mbs/

1.1.1 Book 3
Chapter 38

  1 [वै]
      कस्य चित तव अथ कालस्य धर्मराजॊ युधिष्ठिरः
      संस्मृत्य मुनिसंदेशम इदं वचनम अब्रवीत
  2 विविक्ते विदितप्रज्ञम अर्जुनं भरतर्षभम
      सान्त्वपूर्वं समितं कृत्वा पाणिना परिसंस्पृशन
  3 स मुहूर्तम इव धयात्वा वनवासम अरिंदमः
      धनंजयं धर्मराजॊ रहसीदम उवाच ह
  4 भीष्मे दरॊणे कृपे कर्णे दरॊणपुत्रे च भारत
      धनुर्वेदश चतुष्पाद एतेष्व अद्य परतिष्ठितः
  5 बराह्मं दैवम आसुरं च सप्रयॊग चिकित्सितम
      सर्वास्त्राणां परयॊगं च ते ऽभिजानन्ति कृत्स्नशः
  6 ते सर्वे धृतराष्ट्रस्य पुत्रेण परिसान्त्विताः
      संविभक्ताश च तुष्टाश च गुरुवत तेषु वर्तते
  7 सर्वयॊधेषु चैवास्य सदा वृत्तिर अनुत्तमा
      शक्तिं न हापयिष्यन्ति ते काले परतिपूजिताः
  8 अद्य चेयं महीकृत्स्ना दुर्यॊधन वशानुगा
      तवयि वयपाश्रयॊ ऽसमाकं तवयि भारः समाहितः
      तत्र कृत्यं परपश्यामि पराप्तकालम अरिंदम
  9 कृष्णद्वैपायनात तात गृहीतॊपनिषन मया
      तया परयुक्तया सम्यग जगत सर्वं परकाशते
      तेन तवं बरह्मणा तात संयुक्तः सुसमाहितः
  10 देवतानां यथाकालं परसादं परतिपालय
     तपसा यॊजयात्मानम उग्रेण भरतर्षभ
11 धनुष्मान कवची खद्गी मुनिः सारसमन्वितः
     न कस्य चिद ददन मार्गं गच्छ तातॊत्तरां दिशम
     इन्द्रे हय अस्त्राणि दिव्यानि समस्तानि धनंजय
12 वृत्राद भीतैस तदा देवैर बलम इन्द्रे समर्पितम
     तान्य एकस्थानि सर्वाणि ततस तवं परतिपत्स्यसे
13 शक्रम एव परपद्यस्व स ते ऽसत्राणि परदास्यति
     दीक्षितॊ ऽदयैव गच्छ तवं दरष्टुं देवं पुरंदरम
14 एवम उक्त्वा धर्मराजस तम अध्यापयत परभुः
     दीक्षितं विधिना तेन यतवाक्कायमानसम
     अनुजज्ञे ततॊ वीरं भराता भरातरम अग्रजः
15 निदेशाद धर्मराजस्य दरष्टुं देवं पुरंदरम
     धनुर गाण्डीवम आदाय तथाक्षय्यौ महेषुधी
16 कवची सतल तराणॊ बद्धगॊधाङ्गुलि तरवान
     हुत्वाग्निं बराह्मणान निष्कैः सवस्ति वाच्य महाभुजः
17 परातिष्ठत महाबाहुः परगृहीतशरासनः
     वधाय धार्तराष्ट्राणां निःश्वस्यॊर्ध्वम उदीक्ष्य च
18 तं दृष्ट्वा तत्र कौन्तेयं परगृहीतशरासनम
     अब्रुवन बराह्मणाः सिद्धा भूतान्य अन्तर्हितानि च
     कषिप्रं पराप्नुहि कौन्तेय मनसा यद यद इच्छसि
19 तं सिंहम इव गच्छन्तं शालस्कन्धॊरुम अर्जुनम
     मनांस्य आदाय सर्वेषां कृट्णा वचनम अब्रवीत
20 यत ते कुन्ती महाबाहॊ जातस्यैच्छद धनंजय
     तत ते ऽसतु सर्वं कौन्तेय याथा च सवयम इच्छसि
21 मास्माकं कषत्रियकुले जन्म कश चिद अवाप्नुयात
     बराह्मणेभ्यॊ नमॊ नित्यं येषां युद्धे न जीविका
22 नूनं ते भरातरः सर्वे तवत कथाभिः परजागरे
     रंस्यन्ते वीरकर्माणि कीर्तयन्तः पुनः पुनः
23 नैव नः पार्थ भॊगेषु न धने नॊत जीविते
     तुष्टिर बुद्धिर भवित्री वा तवयि दीर्घप्रवासिनि
24 तवयि नः पार्थ सर्वेषां सुखदुःखे समाहिते
     जीवितं मरणं चैव राज्यम ऐश्वर्यम एव च
     आपृष्टॊ मे ऽसि कौन्तेय सवस्ति पराप्नुहि पाण्डव
25 नमॊ धात्रे विधात्रे च सवस्ति गच्छ हय अनामयम
     सवस्ति ते ऽसव आन्तरिक्षेभ्यः पार्थिवेभ्यश च भारत
     दिव्येभ्यश चैव भूतेभ्यॊ ये चान्ये परिपन्थिनः
26 ततः परदक्षिणं कृत्वा भरातॄन धौम्यं च पाण्डवः
     परातिष्ठत महाबाहुः परगृह्य रुचिरं धनुः
27 तस्य मार्गाद अपाक्रामन सर्वभूतानि गच्छतः
     युक्तस्यैन्द्रेण यॊगेन पराक्रान्तस्य शुष्मिणः
28 सॊ ऽगच्छत पर्वतं पुण्यम एकाह्नैव महामनाः
     मनॊजव गतिर भूत्वा यॊगयुक्तॊ यथानिलः
29 हिमवन्तम अतिक्रम्य गन्धमादनम एव च
     अत्यक्रामत स दुर्गाणि दिवारात्रम अतन्द्रितः
30 इन्द्र कीलं समासाद्य ततॊ ऽतिष्ठद धनंजयः
     अन्तरिक्षे हि शुश्राव तिष्ठेति स वचस तदा
31 ततॊ ऽपश्यत सव्यसाची वृक्षमूले तपस्विनम
     बराह्म्या शरिया दीप्यमानं पिङ्गलं जटिलं कृशम
32 सॊ ऽबरवीद अर्जुनं तत्र सथितं दृष्ट्वा महातपाः
     कस तवं तातेह संप्राप्तॊ धनुष्मान कवची शरी
     निबद्धासि तलत्राणः कषत्रधर्मम अनुव्रतः
33 नेह शस्त्रेण कर्तव्यं शान्तानाम अयम आलयः
     विनीतक्रॊधहर्षाणां बराह्मणानां तपस्विनाम
34 नेहास्ति धनुषा कार्यं न संग्रामेण कर्हि चित
     निक्षिपैतद धनुस तात पराप्तॊ ऽसि परमां गतिम
35 इत्य अनन्तौजसं वीरं यथा चान्यं पृथग्जनम
     तथा वाचन्म अथाभीक्ष्णं बराह्मणॊ ऽरजुनम अब्रवीत
     न चैनं चालयाम आस धैर्यात सुदृढ निश्चयम
36 तम उवाच ततः परीतः स दविजः परहसन्न इव
     वरं वृणीष्व भद्रं ते शक्रॊ ऽहम अरिसूदनः
37 एवम उक्तः परत्युवाच सहस्राक्षं धनंजयः
     पराञ्जलिः परणतॊ भूत्वा शूरः कुलकुलॊद्वहः
38 ईप्सितॊ हय एष मे कामॊ वरं चैनं परयच्छ मे
     तवत्तॊ ऽदय भगवन्न अस्त्रं कृत्स्नम इच्छामि वेदितुम
39 परत्युवाच महेन्द्रस तं परीतात्मा परहसन्न इव
     इह पराप्तस्य किं कार्यम अस्त्रैस तव धनंजय
     कामान वृणीष्व लॊकांश च पराप्तॊ ऽसि परमां गतिम
40 एवम उक्तः परत्युवाच सहस्राक्षं धनंजयः
     न लॊकान न पुनः कामान न देवत्वं कुतः सुखम
41 न च सर्वामरैश्वर्यं कामये तरिदशाधिप
     भरातॄंस तान विपिने तयक्त्वा वैरम अप्रतियात्य च
     अकीर्तिं सर्वलॊकेषु गच्छेयं शाश्वतीः समाः
42 एवम उक्तः परत्युवाच वृत्रहा पाण्डुनन्दनम
     सान्त्वयञ शलक्ष्णया वाचा सर्वलॊकनमस्कृतः
43 यदा दरक्ष्यसि भूतेशं तर्यक्षं शूलधरं शिवम
     तदा दातास्मि ते तात दिव्यान्य अस्त्राणि सर्वशः
44 करियतां दर्शने यत्नॊ देवस्य परमेष्ठिनः
     दर्शनात तस्य कौन्तेय संसिद्धः सवर्गम एष्यसि
45 इत्य उक्त्वा फल्गुनं शक्रॊ जगामादर्शनं ततः
     अर्जुनॊ ऽपय अथ तत्रैव तस्थौ यॊगसमन्वितः

  1 [vai]
      kasya cit tv atha kālasya dharmarājo yudhiṣṭhiraḥ
      saṃsmṛtya munisaṃdeśam idaṃ vacanam abravīt
  2 vivikte viditaprajñam arjunaṃ bharatarṣabham
      sāntvapūrvaṃ smitaṃ kṛtvā pāṇinā parisaṃspṛśan
  3 sa muhūrtam iva dhyātvā vanavāsam ariṃdamaḥ
      dhanaṃjayaṃ dharmarājo rahasīdam uvāca ha
  4 bhīṣme droṇe kṛpe karṇe droṇaputre ca bhārata
      dhanurvedaś catuṣpāda eteṣv adya pratiṣṭhitaḥ
  5 brāhmaṃ daivam āsuraṃ ca saprayoga cikitsitam
      sarvāstrāṇāṃ prayogaṃ ca te 'bhijānanti kṛtsnaśaḥ
  6 te sarve dhṛtarāṣṭrasya putreṇa parisāntvitāḥ
      saṃvibhaktāś ca tuṣṭāś ca guruvat teṣu vartate
  7 sarvayodheṣu caivāsya sadā vṛttir anuttamā
      śaktiṃ na hāpayiṣyanti te kāle pratipūjitāḥ
  8 adya ceyaṃ mahīkṛtsnā duryodhana vaśānugā
      tvayi vyapāśrayo 'smākaṃ tvayi bhāraḥ samāhitaḥ
      tatra kṛtyaṃ prapaśyāmi prāptakālam ariṃdama
  9 kṛṣṇadvaipāyanāt tāta gṛhītopaniṣan mayā
      tayā prayuktayā samyag jagat sarvaṃ prakāśate
      tena tvaṃ brahmaṇā tāta saṃyuktaḥ susamāhitaḥ
  10 devatānāṃ yathākālaṃ prasādaṃ pratipālaya
     tapasā yojayātmānam ugreṇa bharatarṣabha
11 dhanuṣmān kavacī khadgī muniḥ sārasamanvitaḥ
     na kasya cid dadan mārgaṃ gaccha tātottarāṃ diśam
     indre hy astrāṇi divyāni samastāni dhanaṃjaya
12 vṛtrād bhītais tadā devair balam indre samarpitam
     tāny ekasthāni sarvāṇi tatas tvaṃ pratipatsyase
13 śakram eva prapadyasva sa te 'strāṇi pradāsyati
     dīkṣito 'dyaiva gaccha tvaṃ draṣṭuṃ devaṃ puraṃdaram
14 evam uktvā dharmarājas tam adhyāpayata prabhuḥ
     dīkṣitaṃ vidhinā tena yatavākkāyamānasam
     anujajñe tato vīraṃ bhrātā bhrātaram agrajaḥ
15 nideśād dharmarājasya draṣṭuṃ devaṃ puraṃdaram
     dhanur gāṇḍīvam ādāya tathākṣayyau maheṣudhī
16 kavacī satala trāṇo baddhagodhāṅguli travān
     hutvāgniṃ brāhmaṇān niṣkaiḥ svasti vācya mahābhujaḥ
17 prātiṣṭhata mahābāhuḥ pragṛhītaśarāsanaḥ
     vadhāya dhārtarāṣṭrāṇāṃ niḥśvasyordhvam udīkṣya ca
18 taṃ dṛṣṭvā tatra kaunteyaṃ pragṛhītaśarāsanam
     abruvan brāhmaṇāḥ siddhā bhūtāny antarhitāni ca
     kṣipraṃ prāpnuhi kaunteya manasā yad yad icchasi
19 taṃ siṃham iva gacchantaṃ śālaskandhorum arjunam
     manāṃsy ādāya sarveṣāṃ kṛṭṇā vacanam abravīt
20 yat te kuntī mahābāho jātasyaicchad dhanaṃjaya
     tat te 'stu sarvaṃ kaunteya yāthā ca svayam icchasi
21 māsmākaṃ kṣatriyakule janma kaś cid avāpnuyāt
     brāhmaṇebhyo namo nityaṃ yeṣāṃ yuddhe na jīvikā
22 nūnaṃ te bhrātaraḥ sarve tvat kathābhiḥ prajāgare
     raṃsyante vīrakarmāṇi kīrtayantaḥ punaḥ punaḥ
23 naiva naḥ pārtha bhogeṣu na dhane nota jīvite
     tuṣṭir buddhir bhavitrī vā tvayi dīrghapravāsini
24 tvayi naḥ pārtha sarveṣāṃ sukhaduḥkhe samāhite
     jīvitaṃ maraṇaṃ caiva rājyam aiśvaryam eva ca
     āpṛṣṭo me 'si kaunteya svasti prāpnuhi pāṇḍava
25 namo dhātre vidhātre ca svasti gaccha hy anāmayam
     svasti te 'sv āntarikṣebhyaḥ pārthivebhyaś ca bhārata
     divyebhyaś caiva bhūtebhyo ye cānye paripanthinaḥ
26 tataḥ pradakṣiṇaṃ kṛtvā bhrātṝn dhaumyaṃ ca pāṇḍavaḥ
     prātiṣṭhata mahābāhuḥ pragṛhya ruciraṃ dhanuḥ
27 tasya mārgād apākrāman sarvabhūtāni gacchataḥ
     yuktasyaindreṇa yogena parākrāntasya śuṣmiṇaḥ
28 so 'gacchat parvataṃ puṇyam ekāhnaiva mahāmanāḥ
     manojava gatir bhūtvā yogayukto yathānilaḥ
29 himavantam atikramya gandhamādanam eva ca
     atyakrāmat sa durgāṇi divārātram atandritaḥ
30 indra kīlaṃ samāsādya tato 'tiṣṭhad dhanaṃjayaḥ
     antarikṣe hi śuśrāva tiṣṭheti sa vacas tadā
31 tato 'paśyat savyasācī vṛkṣamūle tapasvinam
     brāhmyā śriyā dīpyamānaṃ piṅgalaṃ jaṭilaṃ kṛśam
32 so 'bravīd arjunaṃ tatra sthitaṃ dṛṣṭvā mahātapāḥ
     kas tvaṃ tāteha saṃprāpto dhanuṣmān kavacī śarī
     nibaddhāsi talatrāṇaḥ kṣatradharmam anuvrataḥ
33 neha śastreṇa kartavyaṃ śāntānām ayam ālayaḥ
     vinītakrodhaharṣāṇāṃ brāhmaṇānāṃ tapasvinām
34 nehāsti dhanuṣā kāryaṃ na saṃgrāmeṇa karhi cit
     nikṣipaitad dhanus tāta prāpto 'si paramāṃ gatim
35 ity anantaujasaṃ vīraṃ yathā cānyaṃ pṛthagjanam
     tathā vācanm athābhīkṣṇaṃ brāhmaṇo 'rjunam abravīt
     na cainaṃ cālayām āsa dhairyāt sudṛḍha niścayam
36 tam uvāca tataḥ prītaḥ sa dvijaḥ prahasann iva
     varaṃ vṛṇīṣva bhadraṃ te śakro 'ham arisūdanaḥ
37 evam uktaḥ pratyuvāca sahasrākṣaṃ dhanaṃjayaḥ
     prāñjaliḥ praṇato bhūtvā śūraḥ kulakulodvahaḥ
38 īpsito hy eṣa me kāmo varaṃ cainaṃ prayaccha me
     tvatto 'dya bhagavann astraṃ kṛtsnam icchāmi veditum
39 pratyuvāca mahendras taṃ prītātmā prahasann iva
     iha prāptasya kiṃ kāryam astrais tava dhanaṃjaya
     kāmān vṛṇīṣva lokāṃś ca prāpto 'si paramāṃ gatim
40 evam uktaḥ pratyuvāca sahasrākṣaṃ dhanaṃjayaḥ
     na lokān na punaḥ kāmān na devatvaṃ kutaḥ sukham
41 na ca sarvāmaraiśvaryaṃ kāmaye tridaśādhipa
     bhrātṝṃs tān vipine tyaktvā vairam apratiyātya ca
     akīrtiṃ sarvalokeṣu gaccheyaṃ śāśvatīḥ samāḥ
42 evam uktaḥ pratyuvāca vṛtrahā pāṇḍunandanam
     sāntvayañ ślakṣṇayā vācā sarvalokanamaskṛtaḥ
43 yadā drakṣyasi bhūteśaṃ tryakṣaṃ śūladharaṃ śivam
     tadā dātāsmi te tāta divyāny astrāṇi sarvaśaḥ
44 kriyatāṃ darśane yatno devasya parameṣṭhinaḥ
     darśanāt tasya kaunteya saṃsiddhaḥ svargam eṣyasi
45 ity uktvā phalgunaṃ śakro jagāmādarśanaṃ tataḥ
     arjuno 'py atha tatraiva tasthau yogasamanvitaḥ

1.1.2 Book 3
Chapter 39

  1 [ज]
      भगवञ शरॊतुम इच्छामि पार्थस्याक्लिष्ट कर्मणः
      विस्तरेण कथाम एतां यथास्त्राण्य उपलब्धवान
  2 कथं स पुरुषव्याघ्रॊ दीर्घबाहुर धनंजयः
      वनं परविष्टस तेजस्वी निर्मनुष्यम अभीतवत
  3 किं च तेन कृतं तत्र वसता बरह्मवित्तम
      कथं च भगवान सथाणुर देवराजश च तॊषितः
  4 एतद इच्छाम्य अहं शरॊतुं तवत्प्रसादाद दविजॊत्तम
      तवं हि सर्वज्ञ दिव्यं च मानुषं चैव वेत्थ ह
  5 अत्यद्भुतं महाप्राज्ञ रॊमहर्षणम अर्जुनः
      भवेन सह संग्रामं चकाराप्रतिमं किल
      पुरा परहरतां शरेष्ठः संग्रामेष्व अपराजितः
  6 यच छरुत्वा नरसिंहानां दैन्यहर्षातिविस्मयात
      शूराणाम अपि पार्थानां हृदयानि चकम्पिरे
  7 यद यच च कृतवान अन्यत पार्थस तद अखिलं वद
      न हय अस्य निन्दितं जिष्णॊः सुसूक्ष्मम अपि लक्षये
      चरितं तस्य शूरस्य तन मे सर्वं परकीर्तय
  8 [वै]
      कथयिष्यामि ते तात कथाम एतां महात्मनः
      दिव्यां कौरव शार्दूलमहतीम अद्भुतॊपमाम
  9 गात्रसंस्पर्श संबन्धं तर्यम्बकेण सहानघ
      पार्थस्य देवदेवेन शृणु सम्यक समागमम
  10 युधिष्ठिर नियॊगात स जगामामित विक्रमः
     शक्रं सुरेश्वरं दरष्टुं देवदेवं च शंकरम
11 दिव्यं तद धनुर आदाय खड्गं च पुरुषर्षभः
     महाबलॊ महाबाहुर अर्जुनः कार्यसिद्धये
     दिशं हय उदीचीं कौरव्यॊ हिमवच्छिखरं परति
12 ऐन्द्रिः सथिरमना राजन सर्वलॊकमहारथः
     तवरया परया युक्तस तपसे धृतनिश्चयः
     वनं कण्टकितं घॊरम एक एवान्वपद्यत
13 नानापुष्पफलॊपेतं नानापक्षिनिषेवितम
     नानामृगगणाकीर्णं सिद्धचारणसेवितम
14 ततः परयाते कौन्तेय वनं मानुषवर्जितम
     शङ्खानां पटहानां च शब्दः समभवद दिवि
15 पुष्पवर्षं च सुमहन निपपात महीतले
     मेघजालं च विततं छादयाम आस सर्वतः
16 अतीत्य वनदुर्गाणि संनिकर्षे महागिरेः
     शुशुभे हिमवत्पृष्ठे वसमानॊ ऽरजुनस तदा
17 तत्रापश्यद दरुमान फुल्लान विहगैर वल्गु नादितान
     नदीश च बहुलावर्ता नीलवैडूर्य संनिभाः
18 हंसकारण्डवॊद्गीताः सारसाभिरुतास तथा
     पुंस्कॊकिल रुताश चैव करौञ्चबर्हिण नादिताः
19 मनॊहरवनॊपेतास तस्मिन्न अतिरथॊ ऽरजुनः
     पुण्यशीतामल जलाः पश्यन परीतमनाभवत
20 रमणीये वनॊद्देशे रममाणॊ ऽरजुनस तदा
     तपस्य उग्रे वर्तमान उग्रतेजा महामनाः
21 दर्भचीरं निवस्याथ दण्डाजिन विभूषितः
     पूर्णे पूर्णे तरिरात्रे तु मासम एकं फलाशनः
     दविगुणेनैव कालेन दवितीयं मासम अत्यगात
22 तृतीयम अपि मासं स पक्षेणाहारम आचरन
     शीर्णं च पतितं भूमौ पर्णं समुपयुक्तवान
23 चतुर्थे तव अथ संप्राप्ते मासि पूर्णे ततः परम
     वायुभक्षॊ महाबाहुर अभवत पाण्डुनन्दनः
     ऊर्ध्वबाहुर निरालम्बः पादाङ्गुष्ठाग्रविष्ठितः
24 सदॊपस्पर्शनाच चास्य बभूवुर अमितौजसः
     विद्युद अम्भॊ रुहनिभा जटास तस्य महात्मनः
25 ततॊ महर्षयः सर्वे जग्मुर देवं पिनाकिनम
     शितिकण्ठं महाभागं परणिपत्य परसाद्य च
     सर्वे निवेदयाम आसुः कर्म तत फल्गुनस्य ह
26 एष पार्थॊ महातेजा हिमवत्पृष्ठम आश्रितः
     उग्रे तपसि दुष्पारे सथितॊ धूमाययन दिशः
27 तस्य देवेश न वयं विद्मः सर्वे चिकीर्षितम
     संतापयति नः सर्वान असौ साधु निवार्यताम
28 [महेष्वर]
     शीघ्रं गच्छत संहृष्टा यथागतम अतन्द्रिताः
     अहम अस्य विजानामि संकल्पं मनसि सथितम
29 नास्य सवर्गस्पृहा का चिन नैश्वर्यस्य न चायुषः
     यत तव अस्य काङ्क्षितं सर्वं तत करिष्ये ऽहम अद्य वै
30 [वै]
     ते शरुत्व शर्व वचनम ऋषयः सत्यवादिनः
     परहृष्टमनसॊ जग्मुर यथा सवं पुनर आश्रमान

  1 [j]
      bhagavañ śrotum icchāmi pārthasyākliṣṭa karmaṇaḥ
      vistareṇa kathām etāṃ yathāstrāṇy upalabdhavān
  2 kathaṃ sa puruṣavyāghro dīrghabāhur dhanaṃjayaḥ
      vanaṃ praviṣṭas tejasvī nirmanuṣyam abhītavat
  3 kiṃ ca tena kṛtaṃ tatra vasatā brahmavittama
      kathaṃ ca bhagavān sthāṇur devarājaś ca toṣitaḥ
  4 etad icchāmy ahaṃ śrotuṃ tvatprasādād dvijottama
      tvaṃ hi sarvajña divyaṃ ca mānuṣaṃ caiva vettha ha
  5 atyadbhutaṃ mahāprājña romaharṣaṇam arjunaḥ
      bhavena saha saṃgrāmaṃ cakārāpratimaṃ kila
      purā praharatāṃ śreṣṭhaḥ saṃgrāmeṣv aparājitaḥ
  6 yac chrutvā narasiṃhānāṃ dainyaharṣātivismayāt
      śūrāṇām api pārthānāṃ hṛdayāni cakampire
  7 yad yac ca kṛtavān anyat pārthas tad akhilaṃ vada
      na hy asya ninditaṃ jiṣṇoḥ susūkṣmam api lakṣaye
      caritaṃ tasya śūrasya tan me sarvaṃ prakīrtaya
  8 [vai]
      kathayiṣyāmi te tāta kathām etāṃ mahātmanaḥ
      divyāṃ kaurava śārdūlamahatīm adbhutopamām
  9 gātrasaṃsparśa saṃbandhaṃ tryambakeṇa sahānagha
      pārthasya devadevena śṛṇu samyak samāgamam
  10 yudhiṣṭhira niyogāt sa jagāmāmita vikramaḥ
     śakraṃ sureśvaraṃ draṣṭuṃ devadevaṃ ca śaṃkaram
11 divyaṃ tad dhanur ādāya khaḍgaṃ ca puruṣarṣabhaḥ
     mahābalo mahābāhur arjunaḥ kāryasiddhaye
     diśaṃ hy udīcīṃ kauravyo himavacchikharaṃ prati
12 aindriḥ sthiramanā rājan sarvalokamahārathaḥ
     tvarayā parayā yuktas tapase dhṛtaniścayaḥ
     vanaṃ kaṇṭakitaṃ ghoram eka evānvapadyata
13 nānāpuṣpaphalopetaṃ nānāpakṣiniṣevitam
     nānāmṛgagaṇākīrṇaṃ siddhacāraṇasevitam
14 tataḥ prayāte kaunteya vanaṃ mānuṣavarjitam
     śaṅkhānāṃ paṭahānāṃ ca śabdaḥ samabhavad divi
15 puṣpavarṣaṃ ca sumahan nipapāta mahītale
     meghajālaṃ ca vitataṃ chādayām āsa sarvataḥ
16 atītya vanadurgāṇi saṃnikarṣe mahāgireḥ
     śuśubhe himavatpṛṣṭhe vasamāno 'rjunas tadā
17 tatrāpaśyad drumān phullān vihagair valgu nāditān
     nadīś ca bahulāvartā nīlavaiḍūrya saṃnibhāḥ
18 haṃsakāraṇḍavodgītāḥ sārasābhirutās tathā
     puṃskokila rutāś caiva krauñcabarhiṇa nāditāḥ
19 manoharavanopetās tasminn atiratho 'rjunaḥ
     puṇyaśītāmala jalāḥ paśyan prītamanābhavat
20 ramaṇīye vanoddeśe ramamāṇo 'rjunas tadā
     tapasy ugre vartamāna ugratejā mahāmanāḥ
21 darbhacīraṃ nivasyātha daṇḍājina vibhūṣitaḥ
     pūrṇe pūrṇe trirātre tu māsam ekaṃ phalāśanaḥ
     dviguṇenaiva kālena dvitīyaṃ māsam atyagāt
22 tṛtīyam api māsaṃ sa pakṣeṇāhāram ācaran
     śīrṇaṃ ca patitaṃ bhūmau parṇaṃ samupayuktavān
23 caturthe tv atha saṃprāpte māsi pūrṇe tataḥ param
     vāyubhakṣo mahābāhur abhavat pāṇḍunandanaḥ
     ūrdhvabāhur nirālambaḥ pādāṅguṣṭhāgraviṣṭhitaḥ
24 sadopasparśanāc cāsya babhūvur amitaujasaḥ
     vidyud ambho ruhanibhā jaṭās tasya mahātmanaḥ
25 tato maharṣayaḥ sarve jagmur devaṃ pinākinam
     śitikaṇṭhaṃ mahābhāgaṃ praṇipatya prasādya ca
     sarve nivedayām āsuḥ karma tat phalgunasya ha
26 eṣa pārtho mahātejā himavatpṛṣṭham āśritaḥ
     ugre tapasi duṣpāre sthito dhūmāyayan diśaḥ
27 tasya deveśa na vayaṃ vidmaḥ sarve cikīrṣitam
     saṃtāpayati naḥ sarvān asau sādhu nivāryatām
28 [maheṣvara]
     śīghraṃ gacchata saṃhṛṣṭā yathāgatam atandritāḥ
     aham asya vijānāmi saṃkalpaṃ manasi sthitam
29 nāsya svargaspṛhā kā cin naiśvaryasya na cāyuṣaḥ
     yat tv asya kāṅkṣitaṃ sarvaṃ tat kariṣye 'ham adya vai
30 [vai]
     te śrutva śarva vacanam ṛṣayaḥ satyavādinaḥ
     prahṛṣṭamanaso jagmur yathā svaṃ punar āśramān

1.1.3 Book 3
Chapter 40

  1 [वै]
      गतेषु तेषु सर्वेषु तपस्विषु महात्मसु
      पिनाक पाणिर भगवान सर्वपापहरॊ हरः
  2 कैरातं वेषम आस्थाय काञ्चनद्रुम संनिभम
      विभ्राजमानॊ वपुषा गिरिर मेरुर इवापरः
  3 शरीमद धनुर उपादाय शरांश चाशीविषॊपमान
      निष्पपात महार्चिष्मान दहन कक्षम इवानलः
  4 देव्या सहॊमया शरीमान समानव्रतवेषया
      नानावेषधरैर हृष्टैर भूतैर अनुगतस तदा
  5 किरात वेषप्रच्छन्नः सत्रीभिश चानु सहस्रशः
      अशॊभत तदा राजन स देवॊ ऽतीव भारत
  6 कषणेन तद वनं सर्वं निःशब्दम अभवत तदा
      नादः परस्रवणानां च पक्षिणां चाप्य उपारमत
  7 स संनिकर्णम आगम्य पार्थस्याक्लिष्ट कर्मणः
      मूकं नाम दितेः पुत्रं ददर्शाद्भुतदर्शनम
  8 वाराहं रूपम आस्थाय तर्कयन्तम इवार्जुनम
      हन्तुं परमदुष्टात्मा तम उवाचाथ फल्गुनः
  9 गाण्डीवं धनुर आदाय शरांश चाशीविषॊपमान
      सज्यं धनुर्वरं कृत्वा जयाघॊषेण निनादयन
  10 यन मां परार्थयसे हन्तुम अनागसम इहागतम
     तस्मात तवां पूर्वम एवाहं नेष्यामि यमसादनम
11 तं दृष्ट्वा परहरिष्यन्तं फल्गुनं दृष्ठ धन्व्विनम
     किरात रूपी सहसा वारयाम आस शंकरः
12 मयैष परार्थितः पूर्वं नीलमेघसमप्रभः
     अनादृत्यैव तद वाक्यं परजहाराथ फल्गुनः
13 किरातश च समं तस्मिन्न एकलक्ष्ये महाद्युतिः
     परमुमॊचाशनि परख्यं शरम अग्निशिखॊपमम
14 तौ मुक्तौ सायकौ ताभ्यां समं तत्र निपेततुः
     मूकस्य गात्रे विस्तीर्णे शैलसंहनने तदा
15 यथाशनिविनिष्पेषॊ वज्रस्येव च पर्वते
     तथा तयॊः संनिपातः शरयॊर अभवत तदा
16 स विद्धॊ बहुभिर बाणैर दीप्तास्यैः पन्नगैर इव
     ममार राक्षसं रूपं भूयः कृत्वा विभीषणम
17 ददर्शाथ ततॊ जिष्णुः पुरुषं काञ्चनप्रभम
     किरात वेषप्रच्छन्नं सत्री सहायम अमित्रहा
18 तम अब्रवीत परीतमनाः कौन्तेयः परहसन्न इव
     कॊ भवान अटते घॊरे विभेषि कनकप्रभ
19 किमर्थं च तवया विद्धॊ मृगॊ ऽयं मत्परिग्रहः
     मयाभिपन्नः पूर्वं हि राक्षसॊ ऽयम इहागतः
20 कामात परिभवाद वापि न मे जीवन विमॊक्ष्यसे
     न हय एष मृगया धर्मॊ यस तवयाद्य कृतॊ मयि
     तेन तवां भरंशयिष्यामि जीवितात पर्वताश्रय
21 इत्य उक्तः पाण्डवेयेन किरातः परहसन्न इव
     उवाच शलक्ष्णया वाचा पाण्डवं सव्यसाचिनम
22 ममैवायं लक्ष्यभूतः पूर्वम एव परिग्रहः
     ममैव च परहारेण जीविताद वयवरॊपितः
23 दॊषान सवान नार्हसे ऽनयस्मै वक्तुं सवबलदर्पितः
     अभिषक्तॊ ऽसमि मन्दात्मन न मे जीवन विमॊक्ष्यसे
24 सथिरॊ भवस्व मॊक्ष्यामि सायकान अशनीन इव
     घटस्व परया शक्त्या मुञ्च तवम अपि सायकान
25 ततस तौ तत्र संरब्धौ गर्जमानौ मुहुर मुहुः
     शरैर आशीविषाकारैस ततक्षाते परस्परम
26 ततॊ ऽरजुनः शरवर्षं किराते समवासृजत
     तत परसन्नेन मनसा परतिजग्राह शंकरः
27 मुहूर्तं शरवर्षं तत परतिगृह्य पिनाकधृक
     अक्षतेन शरीरेण तस्थौ गिरिर इवाचलः
28 स दृष्ट्वा बाणवर्षं तन मॊघी भूतं धनंजयः
     परमं विस्मयं चक्रे साधु साध्व इति चाब्रवीत
29 अहॊ ऽयं सुकुमाराङ्गॊ हिमवच्छिखरालयः
     गाण्डीवमुक्तान नाराचान परतिगृह्णात्य अविह्वलः
30 कॊ ऽयं देवॊ भवेत साक्षाद रुद्रॊ यक्षः सुरेश्वरः
     विद्यते हि गिरिश्रेष्ठे तरिदशानां समागमः
31 न हि मद्बाणजालानाम उत्सृष्टानां सहस्रशः
     शक्तॊ ऽनयः सहितुं वेगम ऋते देवं पिनाकिनम
32 देवॊ वा यदि वा यक्षॊ रुद्राद अन्यॊ वयवस्थितः
     अहम एनं शरैस तीक्ष्णैर नयामि यमसादनम
33 ततॊ हृष्टमना जिष्णुर नाराचान मर्मभेदिनः
     वयसृजच छतधा राजन मयूखान इव भास्करः
34 तान परसन्नेन मनसा भगवाँल लॊकभावनः
     शूलपाणिः परत्यगृह्णाच छिला वर्षम इवाचलः
35 कषणेन कषीणबाणॊ ऽथ संवृत्तः फल्गुनस तदा
     वित्रासं च जगामाथ तं दृष्ट्वा शरसंक्षयम
36 चिन्तयाम आस जिष्णुस तु भगवन्तं हुताशनम
     पुरस्ताद अक्षयौ दत्तौ तूणौ येनास्य खाण्डवे
37 किं नु मॊक्ष्यामि धनुषा यन मे बाणाः कषयं गताः
     अयं च पुरुषः कॊ ऽपि बाणान गरसति सर्वशः
38 अहम एनं धनुष्कॊट्या शूलाग्रेणेव कुञ्जरम
     नयामि दण्डधारस्य यमस्य सदनं परति
39 संप्रायुध्यद धनुष्कॊट्या कौन्तेयः परवीरहा
     तद अप्य अस्य धनुर दिव्यं जग्रास गिरिगॊचरः
40 ततॊ ऽरजुनॊ गरस्तधनुः खड्गपाणिर अतिष्ठत
     युद्धस्यान्तम अभीप्सन वै वेगेनाभिजगाम तम
41 तस्य मूर्ध्नि शितं खड्गम असक्तं पर्वतेष्व अपि
     मुमॊच भुजवीर्येण पफालासि वरॊ हि सः
     तस्य मूर्धानम आसाद्य पफालासि वरॊ हि सः
42 ततॊ वृक्षैः शिलाभिश च यॊधयाम आस फल्गुनः
     यथा वृक्षान महाकायः परत्यगृह्णाद अथॊ शिलाः
43 किरात रूपी भगवांस ततः पार्थॊ महाबलः
     मुष्टिभिर वज्रसंस्पर्शैर धूमम उत्पादयन मुखे
     परजहार दुराधर्षे किरात समरूपिणि
44 ततः शक्राशनिसमैर मुष्टिभिर भृशदारुणैः
     किरात रूपी भगवान अर्दयाम आस फल्गुनम
45 ततश चटचटा शब्दः सुघॊरः समजायत
     पाण्डावस्य च मुष्टीनां किरातस्य च युध्यतः
46 सुमुहूर्तं महद युद्धम आसीत तल लॊमहर्षणम
     भुजप्रहार संयुक्तं वृत्रवासवयॊर इव
47 जहाराथ ततॊ जिष्णुः किरातम उरसा बली
     पाण्डवं च विचेष्टन्तं किरातॊ ऽपय अहनद बलात
48 तयॊर भुजविनिष्पेषात संघर्षेणॊरसॊस तथा
     समजायत गात्रेषु पावकॊ ऽङगारधूमवान
49 तत एनं महादेवः पीड्य गात्रैः सुपीडितम
     तेजसा वयाक्रमद रॊषाच चेतस तस्य विमॊहयन
50 ततॊ निपीडितैर गात्रैः पिण्डी कृत इवाबभौ
     फल्गुनॊ गात्रसंरुद्धॊ देवदेवेन भारत
51 निरुच्च्वासॊ ऽभवच चैव संनिरुद्धॊ महात्मना
     ततः पपात संमूढस ततः परीतॊ ऽभवद भवः
52 [भगवान]
     भॊ भॊ फल्गुन तुष्टॊ ऽसमि कर्मणाप्रतिमेन ते
     शौर्येणानेन धृत्या च कषत्रियॊ नास्ति ते समः
53 समं तेजश च वीर्यं च ममाद्य तव चानघ
     परीतस ते ऽहं महाबाहॊ पश्य मां पुरुषर्षभ
54 ददानि ते विशालाक्ष चक्षुः पूर्व ऋषिर भवान
     विजेष्यसि रणे शत्रून अपि सर्वान दिवौकसः
55 [वै]
     ततॊ देवं महादेवं गिरिशं शूलपाणिनम
     ददर्श फल्गुनस तत्र सहदेव्या महाद्युतिम
56 स जानुभ्यां महीं गत्वा शिरसा परणिपत्य च
     परसादयाम आस हरं पार्थः परपुरंजयः
57 [अर्ज]
     कपर्दिन सर्वभूतेश भग नेत्रनिपातन
     वयतिक्रमं मे भगवन कषन्तुम अर्हसि शंकर
58 भवगद दर्शनाकाङ्क्षी पराप्तॊ ऽसमीमं महागिरिम
     दयितं तव देवेश तापसालयम उत्तमम
59 परसादये तवां भगवन सर्वभूतनमस्कृत
     न मे सयाद अपराधॊ ऽयं महादेवातिसाहसात
60 कृतॊ मया यद अज्ञानाद विमर्दॊ ऽयं तवया सह
     शरणं संप्रपन्नाय तत्क्षमस्वाद्य शंकर
61 [वै]
     तम उवाच महातेजाः परहस्य वृषभध्वजः
     परगृह्य रुचिरं बाहुं कषान्तम इत्य एव फल्गुनम

  1 [vai]
      gateṣu teṣu sarveṣu tapasviṣu mahātmasu
      pināka pāṇir bhagavān sarvapāpaharo haraḥ
  2 kairātaṃ veṣam āsthāya kāñcanadruma saṃnibham
      vibhrājamāno vapuṣā girir merur ivāparaḥ
  3 śrīmad dhanur upādāya śarāṃś cāśīviṣopamān
      niṣpapāta mahārciṣmān dahan kakṣam ivānalaḥ
  4 devyā sahomayā śrīmān samānavrataveṣayā
      nānāveṣadharair hṛṣṭair bhūtair anugatas tadā
  5 kirāta veṣapracchannaḥ strībhiś cānu sahasraśaḥ
      aśobhata tadā rājan sa devo 'tīva bhārata
  6 kṣaṇena tad vanaṃ sarvaṃ niḥśabdam abhavat tadā
      nādaḥ prasravaṇānāṃ ca pakṣiṇāṃ cāpy upāramat
  7 sa saṃnikarṇam āgamya pārthasyākliṣṭa karmaṇaḥ
      mūkaṃ nāma diteḥ putraṃ dadarśādbhutadarśanam
  8 vārāhaṃ rūpam āsthāya tarkayantam ivārjunam
      hantuṃ paramaduṣṭātmā tam uvācātha phalgunaḥ
  9 gāṇḍīvaṃ dhanur ādāya śarāṃś cāśīviṣopamān
      sajyaṃ dhanurvaraṃ kṛtvā jyāghoṣeṇa ninādayan
  10 yan māṃ prārthayase hantum anāgasam ihāgatam
     tasmāt tvāṃ pūrvam evāhaṃ neṣyāmi yamasādanam
11 taṃ dṛṣṭvā prahariṣyantaṃ phalgunaṃ dṛṣṭha dhanvvinam
     kirāta rūpī sahasā vārayām āsa śaṃkaraḥ
12 mayaiṣa prārthitaḥ pūrvaṃ nīlameghasamaprabhaḥ
     anādṛtyaiva tad vākyaṃ prajahārātha phalgunaḥ
13 kirātaś ca samaṃ tasminn ekalakṣye mahādyutiḥ
     pramumocāśani prakhyaṃ śaram agniśikhopamam
14 tau muktau sāyakau tābhyāṃ samaṃ tatra nipetatuḥ
     mūkasya gātre vistīrṇe śailasaṃhanane tadā
15 yathāśaniviniṣpeṣo vajrasyeva ca parvate
     tathā tayoḥ saṃnipātaḥ śarayor abhavat tadā
16 sa viddho bahubhir bāṇair dīptāsyaiḥ pannagair iva
     mamāra rākṣasaṃ rūpaṃ bhūyaḥ kṛtvā vibhīṣaṇam
17 dadarśātha tato jiṣṇuḥ puruṣaṃ kāñcanaprabham
     kirāta veṣapracchannaṃ strī sahāyam amitrahā
18 tam abravīt prītamanāḥ kaunteyaḥ prahasann iva
     ko bhavān aṭate ghore vibheṣi kanakaprabha
19 kimarthaṃ ca tvayā viddho mṛgo 'yaṃ matparigrahaḥ
     mayābhipannaḥ pūrvaṃ hi rākṣaso 'yam ihāgataḥ
20 kāmāt paribhavād vāpi na me jīvan vimokṣyase
     na hy eṣa mṛgayā dharmo yas tvayādya kṛto mayi
     tena tvāṃ bhraṃśayiṣyāmi jīvitāt parvatāśraya
21 ity uktaḥ pāṇḍaveyena kirātaḥ prahasann iva
     uvāca ślakṣṇayā vācā pāṇḍavaṃ savyasācinam
22 mamaivāyaṃ lakṣyabhūtaḥ pūrvam eva parigrahaḥ
     mamaiva ca prahāreṇa jīvitād vyavaropitaḥ
23 doṣān svān nārhase 'nyasmai vaktuṃ svabaladarpitaḥ
     abhiṣakto 'smi mandātman na me jīvan vimokṣyase
24 sthiro bhavasva mokṣyāmi sāyakān aśanīn iva
     ghaṭasva parayā śaktyā muñca tvam api sāyakān
25 tatas tau tatra saṃrabdhau garjamānau muhur muhuḥ
     śarair āśīviṣākārais tatakṣāte parasparam
26 tato 'rjunaḥ śaravarṣaṃ kirāte samavāsṛjat
     tat prasannena manasā pratijagrāha śaṃkaraḥ
27 muhūrtaṃ śaravarṣaṃ tat pratigṛhya pinākadhṛk
     akṣatena śarīreṇa tasthau girir ivācalaḥ
28 sa dṛṣṭvā bāṇavarṣaṃ tan moghī bhūtaṃ dhanaṃjayaḥ
     paramaṃ vismayaṃ cakre sādhu sādhv iti cābravīt
29 aho 'yaṃ sukumārāṅgo himavacchikharālayaḥ
     gāṇḍīvamuktān nārācān pratigṛhṇāty avihvalaḥ
30 ko 'yaṃ devo bhavet sākṣād rudro yakṣaḥ sureśvaraḥ
     vidyate hi giriśreṣṭhe tridaśānāṃ samāgamaḥ
31 na hi madbāṇajālānām utsṛṣṭānāṃ sahasraśaḥ
     śakto 'nyaḥ sahituṃ vegam ṛte devaṃ pinākinam
32 devo vā yadi vā yakṣo rudrād anyo vyavasthitaḥ
     aham enaṃ śarais tīkṣṇair nayāmi yamasādanam
33 tato hṛṣṭamanā jiṣṇur nārācān marmabhedinaḥ
     vyasṛjac chatadhā rājan mayūkhān iva bhāskaraḥ
34 tān prasannena manasā bhagavāṁl lokabhāvanaḥ
     śūlapāṇiḥ pratyagṛhṇāc chilā varṣam ivācalaḥ
35 kṣaṇena kṣīṇabāṇo 'tha saṃvṛttaḥ phalgunas tadā
     vitrāsaṃ ca jagāmātha taṃ dṛṣṭvā śarasaṃkṣayam
36 cintayām āsa jiṣṇus tu bhagavantaṃ hutāśanam
     purastād akṣayau dattau tūṇau yenāsya khāṇḍave
37 kiṃ nu mokṣyāmi dhanuṣā yan me bāṇāḥ kṣayaṃ gatāḥ
     ayaṃ ca puruṣaḥ ko 'pi bāṇān grasati sarvaśaḥ
38 aham enaṃ dhanuṣkoṭyā śūlāgreṇeva kuñjaram
     nayāmi daṇḍadhārasya yamasya sadanaṃ prati
39 saṃprāyudhyad dhanuṣkoṭyā kaunteyaḥ paravīrahā
     tad apy asya dhanur divyaṃ jagrāsa girigocaraḥ
40 tato 'rjuno grastadhanuḥ khaḍgapāṇir atiṣṭhata
     yuddhasyāntam abhīpsan vai vegenābhijagāma tam
41 tasya mūrdhni śitaṃ khaḍgam asaktaṃ parvateṣv api
     mumoca bhujavīryeṇa paphālāsi varo hi saḥ
     tasya mūrdhānam āsādya paphālāsi varo hi saḥ
42 tato vṛkṣaiḥ śilābhiś ca yodhayām āsa phalgunaḥ
     yathā vṛkṣān mahākāyaḥ pratyagṛhṇād atho śilāḥ
43 kirāta rūpī bhagavāṃs tataḥ pārtho mahābalaḥ
     muṣṭibhir vajrasaṃsparśair dhūmam utpādayan mukhe
     prajahāra durādharṣe kirāta samarūpiṇi
44 tataḥ śakrāśanisamair muṣṭibhir bhṛśadāruṇaiḥ
     kirāta rūpī bhagavān ardayām āsa phalgunam
45 tataś caṭacaṭā śabdaḥ sughoraḥ samajāyata
     pāṇḍāvasya ca muṣṭīnāṃ kirātasya ca yudhyataḥ
46 sumuhūrtaṃ mahad yuddham āsīt tal lomaharṣaṇam
     bhujaprahāra saṃyuktaṃ vṛtravāsavayor iva
47 jahārātha tato jiṣṇuḥ kirātam urasā balī
     pāṇḍavaṃ ca viceṣṭantaṃ kirāto 'py ahanad balāt
48 tayor bhujaviniṣpeṣāt saṃgharṣeṇorasos tathā
     samajāyata gātreṣu pāvako 'ṅgāradhūmavān
49 tata enaṃ mahādevaḥ pīḍya gātraiḥ supīḍitam
     tejasā vyākramad roṣāc cetas tasya vimohayan
50 tato nipīḍitair gātraiḥ piṇḍī kṛta ivābabhau
     phalguno gātrasaṃruddho devadevena bhārata
51 niruccvāso 'bhavac caiva saṃniruddho mahātmanā
     tataḥ papāta saṃmūḍhas tataḥ prīto 'bhavad bhavaḥ
52 [bhagavān]
     bho bho phalguna tuṣṭo 'smi karmaṇāpratimena te
     śauryeṇānena dhṛtyā ca kṣatriyo nāsti te samaḥ
53 samaṃ tejaś ca vīryaṃ ca mamādya tava cānagha
     prītas te 'haṃ mahābāho paśya māṃ puruṣarṣabha
54 dadāni te viśālākṣa cakṣuḥ pūrva ṛṣir bhavān
     vijeṣyasi raṇe śatrūn api sarvān divaukasaḥ
55 [vai]
     tato devaṃ mahādevaṃ giriśaṃ śūlapāṇinam
     dadarśa phalgunas tatra sahadevyā mahādyutim
56 sa jānubhyāṃ mahīṃ gatvā śirasā praṇipatya ca
     prasādayām āsa haraṃ pārthaḥ parapuraṃjayaḥ
57 [arj]
     kapardin sarvabhūteśa bhaga netranipātana
     vyatikramaṃ me bhagavan kṣantum arhasi śaṃkara
58 bhavagad darśanākāṅkṣī prāpto 'smīmaṃ mahāgirim
     dayitaṃ tava deveśa tāpasālayam uttamam
59 prasādaye tvāṃ bhagavan sarvabhūtanamaskṛta
     na me syād aparādho 'yaṃ mahādevātisāhasāt
60 kṛto mayā yad ajñānād vimardo 'yaṃ tvayā saha
     śaraṇaṃ saṃprapannāya tatkṣamasvādya śaṃkara
61 [vai]
     tam uvāca mahātejāḥ prahasya vṛṣabhadhvajaḥ
     pragṛhya ruciraṃ bāhuṃ kṣāntam ity eva phalgunam

1.1.4 Book 3
Chapter 41

  1 [भगवान]
      नरस तवं पूर्वदेहे वै नारायण सहायवान
      बदर्यां तप्तवान उग्रं तपॊ वर्षायुतान बहून
  2 तवयि वा परमं तेजॊविष्णौ वा पुरुषॊत्तमे
      युवाभ्यां पुरुषाग्र्याभ्यां तेजसा धार्यते जगत
  3 शक्राभिषेके सुमहद धनुर जलदनिस्वनम
      परगृह्य दानवाः शस्तास तवया कृष्णेन च परभॊ
  4 एतत तद एव गाण्डीवं तव पार्थ करॊचितम
      मायाम आस्थाय यद गरस्तं मया पुरुषसत्तम
      तूणौ चाप्य अक्षयौ भूयस तव पार्थ यथॊचितौ
  5 परीतिमान अस्मि वै पार्थ तव सत्यपराक्रम
      गृहाण वरम अस्मत्तः काङ्क्षितं यन नरर्षभ
  6 न तवया सदृशः कश चित पुमान मर्त्येषु मानद
      दिवि वा विद्यते कषत्रं तवत परधानम अरिंदम
  7 [अर्ज]
      भगवन ददासि चेन मह्यं कामं परीत्या वृषध्वज
      कामये दिव्यम अस्त्रं तद घॊरं पाशुपतं परभॊ
  8 यत तद बरह्मशिरॊ नाम रौद्रं भीमपराक्रमम
      युगान्ते दारुणे पराप्ते कृत्स्नं संहरते जगत
  9 दहेयं येन संग्रामे दानवान राक्षसांस तथा
      भूतानि च पिशाचांश च गन्धर्वान अथ पन्नगान
  10 यतः शूलसहस्राणि गदाश चॊग्रप्रदर्शनाः
     शराश चाशीविषाकाराः संभवन्त्य अनुमन्त्रिताः
11 युध्येयं येन भीष्मेण दरॊणेन च कृपेण च
     सूतपुत्रेण च रणे नित्यं कटुक भाषिणा
12 एष मे परथमः कामॊ भगवन भव नेत्रहन
     तवत्प्रसादाद विनिर्वृत्तः समर्थः सयाम अहं यथा
13 [भगवान]
     ददानि ते ऽसत्रं दयितम अहं पाशुपतं महत
     समर्थॊ धारणे मॊक्षे संहारे चापि पाण्डव
14 नैतद वेद महेन्द्रॊ ऽपि न यमॊ न च यक्षराट
     वरुणॊ वाथ वा वायुः कुतॊ वेत्स्यन्ति मानवाः
15 न तव एतत सहसा पार्थ मॊक्तव्यं पुरुषे कव चित
     जगद विनिर्दहेत सर्वम अल्पतेजसि पातितम
16 अवध्यॊ नाम नास्त्य अस्य तरैलॊक्ये सचराचरे
     मनसा चक्षुषा वाचा धनुषा च निपात्यते
17 [वै]
     तच छरुत्वा तवरितः पार्थः शुचिर भूत्वा समाहितः
     उपसंगृह्य विश्वेशम अधीष्वेति च सॊ ऽबरवीत
18 ततस तव अध्यापयाम आस सरहस्य निवर्तनम
     तद अस्त्रं पाण्डवश्रेष्ठं मूर्तिमन्तम इवान्तकम
19 उपतस्थे महात्मानं यथा तर्यक्षम उमापतिम
     परतिजग्राह तच चापि परीतिमान अर्जुनस तदा
20 ततश चचाल पृथिवी सपर्वतवनद्रुमा
     ससागरवनॊद्देशा सग्राम नगराकरा
21 शङ्खदुन्दुभिघॊषाश च भेरीणां च सहस्रशः
     तस्मिन मुहूर्ते संप्राप्ते निर्घातश च महान अभूत
22 अथास्त्रं जाज्वलद घॊरं पाण्डवस्यामितौजसः
     मूर्तिमद विष्ठितं पार्श्वे ददृशुर देवदानवाः
23 सपृष्टस्य च तर्यम्बकेन फल्गुनस्यामितौजसः
     यत किं चिद अशुभं देहे तत सर्वं नाशम एयिवत
24 सवर्गं गच्छेत्य अनुज्ञातस तर्यम्बकेन तदार्जुनः
     परणम्य शिरसा पार्थः पराञ्जलिर देवम ऐक्षत
25 ततः परभुस तरिदिव निवासिनां वशी; महामतिर गिरिश उमापतिः शिवः
     धनुर महद दितिजपिशाचसूदनं; ददौ भवः पुरुषवराय गाण्डिवम
26 ततः शुभं गिरिवरम ईश्वरस तदा; सहॊमया सिततट सानु कन्दरम
     विहाय तं पतगमहर्षिसेवितं; जगाम खं पुरुषवरस्य पश्यतः

  1 [bhagavān]
      naras tvaṃ pūrvadehe vai nārāyaṇa sahāyavān
      badaryāṃ taptavān ugraṃ tapo varṣāyutān bahūn
  2 tvayi vā paramaṃ tejoviṣṇau vā puruṣottame
      yuvābhyāṃ puruṣāgryābhyāṃ tejasā dhāryate jagat
  3 śakrābhiṣeke sumahad dhanur jaladanisvanam
      pragṛhya dānavāḥ śastās tvayā kṛṣṇena ca prabho
  4 etat tad eva gāṇḍīvaṃ tava pārtha karocitam
      māyām āsthāya yad grastaṃ mayā puruṣasattama
      tūṇau cāpy akṣayau bhūyas tava pārtha yathocitau
  5 prītimān asmi vai pārtha tava satyaparākrama
      gṛhāṇa varam asmattaḥ kāṅkṣitaṃ yan nararṣabha
  6 na tvayā sadṛśaḥ kaś cit pumān martyeṣu mānada
      divi vā vidyate kṣatraṃ tvat pradhānam ariṃdama
  7 [arj]
      bhagavan dadāsi cen mahyaṃ kāmaṃ prītyā vṛṣadhvaja
      kāmaye divyam astraṃ tad ghoraṃ pāśupataṃ prabho
  8 yat tad brahmaśiro nāma raudraṃ bhīmaparākramam
      yugānte dāruṇe prāpte kṛtsnaṃ saṃharate jagat
  9 daheyaṃ yena saṃgrāme dānavān rākṣasāṃs tathā
      bhūtāni ca piśācāṃś ca gandharvān atha pannagān
  10 yataḥ śūlasahasrāṇi gadāś cograpradarśanāḥ
     śarāś cāśīviṣākārāḥ saṃbhavanty anumantritāḥ
11 yudhyeyaṃ yena bhīṣmeṇa droṇena ca kṛpeṇa ca
     sūtaputreṇa ca raṇe nityaṃ kaṭuka bhāṣiṇā
12 eṣa me prathamaḥ kāmo bhagavan bhava netrahan
     tvatprasādād vinirvṛttaḥ samarthaḥ syām ahaṃ yathā
13 [bhagavān]
     dadāni te 'straṃ dayitam ahaṃ pāśupataṃ mahat
     samartho dhāraṇe mokṣe saṃhāre cāpi pāṇḍava
14 naitad veda mahendro 'pi na yamo na ca yakṣarāṭ
     varuṇo vātha vā vāyuḥ kuto vetsyanti mānavāḥ
15 na tv etat sahasā pārtha moktavyaṃ puruṣe kva cit
     jagad vinirdahet sarvam alpatejasi pātitam
16 avadhyo nāma nāsty asya trailokye sacarācare
     manasā cakṣuṣā vācā dhanuṣā ca nipātyate
17 [vai]
     tac chrutvā tvaritaḥ pārthaḥ śucir bhūtvā samāhitaḥ
     upasaṃgṛhya viśveśam adhīṣveti ca so 'bravīt
18 tatas tv adhyāpayām āsa sarahasya nivartanam
     tad astraṃ pāṇḍavaśreṣṭhaṃ mūrtimantam ivāntakam
19 upatasthe mahātmānaṃ yathā tryakṣam umāpatim
     pratijagrāha tac cāpi prītimān arjunas tadā
20 tataś cacāla pṛthivī saparvatavanadrumā
     sasāgaravanoddeśā sagrāma nagarākarā
21 śaṅkhadundubhighoṣāś ca bherīṇāṃ ca sahasraśaḥ
     tasmin muhūrte saṃprāpte nirghātaś ca mahān abhūt
22 athāstraṃ jājvalad ghoraṃ pāṇḍavasyāmitaujasaḥ
     mūrtimad viṣṭhitaṃ pārśve dadṛśur devadānavāḥ
23 spṛṣṭasya ca tryambakena phalgunasyāmitaujasaḥ
     yat kiṃ cid aśubhaṃ dehe tat sarvaṃ nāśam eyivat
24 svargaṃ gacchety anujñātas tryambakena tadārjunaḥ
     praṇamya śirasā pārthaḥ prāñjalir devam aikṣata
25 tataḥ prabhus tridiva nivāsināṃ vaśī; mahāmatir giriśa umāpatiḥ śivaḥ
     dhanur mahad ditijapiśācasūdanaṃ; dadau bhavaḥ puruṣavarāya gāṇḍivam
26 tataḥ śubhaṃ girivaram īśvaras tadā; sahomayā sitataṭa sānu kandaram
     vihāya taṃ patagamaharṣisevitaṃ; jagāma khaṃ puruṣavarasya paśyataḥ

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