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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3




Vaishampayana said, "Formerly, in the Krita age, O king, there was a
foremost of regenerate persons called Arshtishena. Residing in his
preceptor's house, he attended to his lessons every day. Although, O
king, he resided long in the abode of his preceptor, he could not still
acquire the mastery of any branch of knowledge or of the Vedas. O
monarch! In great disappointment, O king, the great ascetic performed
very austere penances. By his penances he then acquired the mastery of
the Vedas, to which there is nothing superior. Acquiring great learning
and a mastery of the Vedas, that foremost of Rishis became crowned with
success in that tirtha. He then bestowed three boons on that place. (He
said), 'From this day, a person, by bathing in this tirtha of the great
river (Sarasvati), shall obtain the great fruit of a horse sacrifice!
From this day there will be no fear in this tirtha from snakes and wild
beasts! By small exertions, again, one shall attain to great result
here!' Having said these words, that Muni of great energy proceeded to
heaven. Even thus the adorable Arshtishena of great energy became crowned
with success. In that very tirtha in the Krita age, Sindhudwipa of great
energy, and Devapi also, O monarch, had acquired the high status of
Brahmanhood. Similarly Kusika's son, devoted to ascetic penances and with
his senses under control, acquired the status of Brahmanhood by
practising well-directed austerities. There was a great Kshatriya,
celebrated over the world, known by the name of Gadhi. He had a son born
to him, of the name of Vishvamitra of great prowess. King Kausika became
a great ascetic. Possessed of great ascetic merit, he wished to install
his son Vishvamitra on his throne, himself having resolved to cast off
his body. His subjects, bowing unto him, said, 'Thou shouldst not go
away, O thou of great wisdom, but do thou protect us from a great fear!'
Thus addressed, Gadhi replied unto his subjects, saying, 'My son will
become the protector of the wide universe!' Having said these words, and
placed Vishvamitra (on the throne), Gadhi, O king, went to heaven, and
Vishvamitra became king. He could not, however, protect the earth with
even his best exertions. The king then heard of the existence of a great
fear of Rakshasas (in his kingdom). With his four kinds of forces, he
went out of his capital. Having proceeded far on his way, he reached the
asylum of Vasishtha. His troops, O king, caused much mischief there. The
adorable Brahmana Vasishtha, when he came to his asylum, saw the
extensive woods in course of destruction. That best of Rishis, Vasishtha,
O king, became angry, O monarch, with Vishvamitra. He commanded his own
(homa) cow, saying, 'Create a number of terrible Savaras!' Thus
addressed, the cow created a swarm of men of frightful visages. These
encountered the army of Vishvamitra and began to cause a great carnage
everywhere. Seeing this, his troops fled away. Vishvamitra, the son of
Gadhi, however, regarding ascetic austerities highly efficacious, set his
heart upon them. In this foremost of tirthas of the Sarasvati, O king, he
began to emaciate his own body by means of vows and fasts with fixed
resolve. He made water and air and (the fallen) leaves of trees his food.
He slept on the bare ground, and observed other vows (enjoined for
ascetics). The gods made repeated attempts for impeding him in the
observance of his vows. His heart, however, never swerved from the vows
(he had proposed to himself). Then, having practised diverse kinds of
austerities with great devotion, the son of Gadhi became like the Sun
himself in effulgence. The boon-giving Grandsire, of great energy,
resolved to grant Vishvamitra, when he had become endued with ascetic
merit, the boon the latter desired. The boon that Vishvamitra solicited
was that he should be permitted to become a Brahmana. Brahma the
Grandsire of all the worlds, said unto him, 'So be it.' Having by his
austere penances acquired the status of Brahmanhood, the illustrious
Vishvamitra, after the attainment of his wish, wandered over the whole
Earth like a celestial. Giving away diverse kinds of wealth in that
foremost of tirthas, Rama also cheerfully gave away milch cows and
vehicles and beds, ornaments, and food and drink of the best kinds, O
king, unto many foremost of Brahmanas, after having worshipped them duly.
Then, O king, Rama proceeded to the asylum of Vaka which was not very
distant from where he was, that asylum in which, as heard by us, Dalvya
Vaka had practised the austerest of penances."



41

Vaishampayana said, "The delighter of the Yadus then proceeded to the
asylum (of Vaka) which resounded with the chanting of the Vedas. There
the great ascetic, O king, named Dalvyavaka poured the kingdom of
Dhritarashtra, the son of Vichitravirya, as a libation (on the
sacrificial fire). By practising very austere penances he emaciated his
own body. Endued with great energy, the virtuous Rishi, filled with great
wrath, (did that act). In former times, the Rishis residing in the
Naimisha forest had performed a sacrifice extending for twelve years. In
course of that sacrifice, after a particular one called Viswajit had been
completed, the Rishis set out for the country of the Pancalas. Arrived
there, they solicited the king for giving them one and twenty strong and
healthy calves to be given away as Dakshina (in the sacrifice they have
completed). Dalvya Vaka, however, (calling those Rishis), said unto them,
'Do you divide those animals (of mine) among you! Giving away these (unto
you), I shall solicit a great king (for some).' Having said so unto all
those Rishis, Vaka of great energy, that best of Brahmanas, then
proceeded to the abode of Dhritarashtra. Arrived at the presence of king
Dhritarashtra, Dalvya begged some animals of him. That best of kings,
however, seeing that some of his kine died without any cause, angrily
said unto him. 'Wretch of a Brahmana, take, if thou likest, these animals
that (are dead)!' Hearing these words, the Rishi, conversant with duties,
thought, 'Alas, cruel are the words that have been addressed to me in the
assembly!' Having reflected in this strain, that best of Brahmanas,
filled with wrath, set his heart upon the destruction of king
Dhritarashtra. Cutting the flesh from off the dead animals, that best of
sages, having ignited a (sacrificial) fire on the tirtha of the
Sarasvati, poured those pieces as libations for the destruction of king
Dhritarashtra's kingdom. Observant of rigid vows, the great Dalvya Vaka,
O monarch, poured Dhritarashtra's kingdom as a libation on the fire, with
the aid of those pieces of meat. Upon the commencement of that fierce
sacrifice according to due rites, the kingdom of Dhritarashtra, O
monarch, began to waste away. Indeed, O lord, the kingdom of that monarch
began to waste away, even as a large forest begins to disappear when men
proceed to cut it down with the axe. Overtaken by calamities, the kingdom
began to lose its prosperity and life. Seeing his kingdom thus afflicted,
the puissant monarch, O king, became very cheerless and thoughtful.
Consulting with the Brahmanas, he began to make great endeavours for
freeing his territories (from affliction). No good, however, came of his
efforts, for the kingdom continued to waste away. The king became very
cheerless. The Brahmanas also, O sinless one, became filled with grief.
When at last the king failed to save his kingdom, he asked his
counsellors. O Janamejaya, (about the remedy). The counsellors reminded
him of the evil he had done in connection with the dead kine. And they
said, 'The sage Vaka is pouring thy kingdom as a libation on the fire
with the aid of the flesh (of those animals). Thence is this great waste
of thy kingdom! This is the consequence of ascetic rites. Thence is this
great calamity! Go, O king, and gratify that Rishi by the side of a
receptacle of water on the bank of the Sarasvati!' Repairing to the bank
of the Sarasvati, the king falling at his feet and touching them with his
head, joined his hands and said, O thou of Bharata's race, these words,
'I gratify thee, O adorable one, forgive my offence. I am a senseless
fool, a wretch inspired with avarice. Thou art my refuge, thou art my
protector, it behoveth thee to show me thy grace!' Beholding him thus
overwhelmed with grief and indulging in lamentations like these, Vaka
felt compassion for him and freed his kingdom. The Rishi became gratified
with him, having dismissed his angry feelings. For freeing his kingdom,
the sage again poured libations on the fire. Having freed the kingdom
(from calamities) and taken many animals in grief, he became pleased at
heart and once more proceeded to the Naimisha woods. The liberal-minded
king Dhritarashtra also, of righteous soul, with a cheerful heart,
returned to his own capital full of prosperity.

"In that tirtha, Brihaspati also, of great intelligence, for the
destruction of the Asuras and the prosperity of the denizens of heaven,
poured libations on the sacrificial fire, with the aid of flesh. Upon
this, the Asuras began to waste away and were destroyed by the gods,
inspired by desire of victory in battle. Having with due rites given unto
the Brahmanas steeds and elephants and vehicles with mules yoked unto
them and jewels of great value and much wealth, and much corn, the
illustrious and mighty-armed Rama then proceeded, O king, to the tirtha
called Yayata. There, O monarch, at the sacrifice of the high-souled
Yayati, the son of Nahusha, the Sarasvati produced milk and clarified
butter. That tiger among men, king Yayati, having performed a sacrifice
there, went cheerfully to heaven and obtained many regions of
blessedness. Once again, O lord, king Yayati performed a sacrifice there.
Beholding his great magnanimity of soul and his immutable devotion to
herself, the river Sarasvati gave unto the Brahamanas (invited to that
sacrifice) everything for which each of them cherished only a wish in his
heart. That foremost of rivers gave unto each where he was, amongst those
that were invited to the sacrifice, houses and beds and food of the six
different kinds of taste, and diverse other kinds of things. The
Brahmanas regarded those valuable gifts as made to them by the king.
Cheerfully they praised the monarch and bestowed their auspicious
blessings upon him. The gods and the Gandharvas were all pleased with the
profusion of articles in that sacrifice. As regards human beings, they
were filled with wonder at sight of that profusion. The illustrious
Baladeva, of soul subdued and restrained and cleansed, having the palmyra
on his banner, distinguished by great righteousness, and ever giving away
the most valuable things, then proceeded to that tirtha of fierce current
called Vasishthapavaha."



42

Janamejaya said, "Why is the current of (the tirtha known by the name of)
Vasishthapavaha so rapid? For what reason did the foremost of rivers bear
away Vasishtha? What, O lord, was the cause of the dispute between
Vasishtha and Vishvamitra? Questioned by me, O thou of great wisdom, tell
me all this! I am never satiated with hearing thee!"

Vaishampayana said, "A great enmity arose between Vishvamitra and
Vasishtha, O Bharata, due to their rivalry in respect of ascetic
austerities. The high abode of Vasishtha was in the tirtha called Sthanu
on the eastern bank of the Sarasvati. On the opposite bank was the asylum
of the intelligent Vishvamitra. There, in that tirtha, O monarch, Sthanu
(Mahadeva) had practised the austerest penances. Sages still speak of
those fierce feats. Having performed a sacrifice there and worshipped the
river Sarasvati, Sthanu established that tirtha there. Hence it is known
by the name Sthanu-tirtha, O lord. In that tirtha, the celestials had, in
days of yore, O king, installed Skanda, that slayer of the enemies of the
gods, in the supreme command of their army. Unto that tirtha of the
Sarasvati, the great Rishi Vishvamitra, by the aid of his austere
penances, brought Vasishtha. Listen to that history. The two ascetics
Vishvamitra and Vasishtha, O Bharata, every day challenged each other
very earnestly in respect of the superiority of their penances. The great
Muni Vishvamitra, burning (with jealousy) at sight of the energy of
Vasishtha, began to reflect on the matter. Though devoted to the
performance of his duties, this, however, is the resolution, O Bharata,
that he formed: 'This Sarasvati shall quickly bring, by force of her
current, that foremost of ascetics, Vasishtha, to my presence. After he
shall have been brought hither, I shall, without doubt, slay that
foremost of regenerate ones.' Having settled this, the illustrious and
great Rishi Vishvamitra with eyes red in wrath, thought of that foremost
of rivers. Thus remembered by the ascetic, she became exceedingly
agitated. The fair lady, however, repaired to that Rishi of great energy
and great wrath. Pale and trembling, Sarasvati, with joined hands
appeared before that foremost of sages. Indeed, the lady was much
afflicted with grief, even like a woman who has lost her mighty lord. And
she said unto that best of sages, 'Tell me what is there that I shall do
for thee.' Filled with rage, the ascetic said unto her, 'Bring hither
Vasishtha without delay, so that I may slay him.' Hearing these words the
river became agitated. With joined hands the lotus-eyed lady began to
tremble exceedingly in fear like a creeper shaken by the wind. Beholding
the great river in that plight, the ascetic said unto her, 'Without any
scruple, bring Vasishtha unto my presence!' Hearing these words of his,
and knowing the evil he intended to do, and acquainted also with the
prowess of Vasishtha that was unrivalled on earth, she repaired to
Vasishtha and informed him of what the intelligent Vishvamitra had said
unto her. Fearing the curse of both, she trembled repeatedly. Indeed, her
heart was on the grievous curse (that either of them might pronounce on
her). She stood in terror of both. Seeing her pale and plunged in
anxiety, the righteous-souled Vasishtha, that foremost of men, O king,
said these words unto her.

"Vasishtha said, 'O foremost of rivers, save thyself! O thou of rapid
current, bear me away, otherwise Vishvamitra will curse thee. Do not feel
any scruple.' Hearing these words of that compassionate Rishi, the river
began to think, O Kauravya, as to what course would be best for her to
follow. Even these were the thoughts that arose in her mind: 'Vasishtha
showeth great compassion for me. It is proper for me that I should serve
him.' Beholding then that best of Rishis, (Vasishtha) engaged in silent
recitation (of mantras) on her bank, and seeing Kusika's son
(Vishvamitra) also engaged in homa, Sarasvati thought, 'Even this is my
opportunity.' Then that foremost of rivers, by her current, washed away
one of her banks. In washing away that bank, she bore Vasishtha away.
While being borne away, O king, Vasishtha praised the river in these
words: 'From the Grandsire's (manasa) lake thou hast taken thy rise, O
Sarasvati! This whole universe is filled with thy excellent waters!
Wending through the firmament, O goddess, thou impartest thy waters to
the clouds! All the waters are thee! Through thee we exercise our
thinking faculties! Thou art Pushti and Dyuti, Kirti, and Siddhi and Uma!
Thou art Speech, and thou art Svaha! This whole universe is dependent on
thee! It is thou that dwellest in all creatures, in four forms!' Thus
praised by that great Rishi, Sarasvati, O king, speedily bore that
Brahmana towards the asylum of Vishvamitra and repeatedly represented
unto the latter the arrival of the former. Beholding Vasishtha thus
brought before him by Sarasvati, Vishvamitra, filled with rage, began to
look for a weapon wherewith to slay that brahmana. Seeing him filled with
wrath, the river from fear of (witnessing and aiding in) a brahmana's
slaughter, quickly bore Vasishtha away to her eastern bank once more. She
thus obeyed the words of both, although she deceived the son of Gadhi by
her act. Seeing that best of Rishis, Vasishtha, borne away, the
vindictive Vishvamitra, filled with wrath, addressed Sarasvati. saying,
'Since, O foremost of rivers, thou hast gone away, having deceived me,
let thy current be changed into blood that is acceptable to Rakshasas.'
Then, cursed by the intelligent Vishvamitra, Sarasvati flowed for a whole
year, bearing blood mixed with water. The gods, the Gandharvas, and the
Apsaras, beholding the Sarasvati reduced to that plight, became filled
with great sorrow. For this reason, O king, the tirtha came to be called
Vasishthapravaha on earth. The foremost of rivers, however, once more got
back her own proper condition."



43

Vaishampayana said, "Cursed by the intelligent Vishvamitra in anger,
Sarasvati, in that auspicious and best of tirthas, flowed, bearing blood
in her current. Then, O king, many Rakshasas came, O Bharata, and lived
happily there, drinking the blood that flowed. Exceedingly gratified with
that blood, cheerfully and without anxiety of any kind, they danced and
laughed there like persons that have (by merit) attained to heaven. After
some time had passed away, some Rishis, possessed of wealth of
asceticism, came to the Sarasvati, O king, on a sojourn to her tirthas.
Those foremost of Munis, having bathed in all the tirthas and obtained
great happiness, became desirous of acquiring more merit. Those learned
persons at last came, O king, to that tirtha where the Sarasvati ran a
bloody current. Those highly blessed ones, arriving at that frightful
tirtha, saw the water of the Sarasvati mixed with blood and that
innumerable Rakshasas, O monarch, were drinking it. Beholding those
Rakshasas, O king, those ascetics of rigid vows made great endeavours for
rescuing the Sarasvati from that plight. Those blessed ones of high vows,
arrived there, invoked that foremost of rivers and said these words unto
her, 'Tell us the reason, O auspicious lady, why this lake in thee hath
been afflicted with such distress Hearing it, we shall endeavour (to
restore it to its proper condition).' Thus questioned, Sarasvati,
trembling as she spoke, informed them of everything that had occurred.
Seeing her afflicted with woe, those ascetics said, 'We have heard the
reason. We have heard of thy curse, O sinless lady! All of us shall exert
ourselves!' Having said these words unto that foremost of rivers, they
then consulted with one another thus, 'All of us shall emancipate
Sarasvati from her curse.' Then all those Brahmanas, O king, worshipping
Mahadeva, that lord of the universe and protector of all creatures, with
penance and vows and fasts and diverse kinds of abstinences and painful
observances, emancipated that foremost of rivers, the divine Sarasvati.
Beholding the water of Sarasvati purified by those Munis, the Rakshasas
(that had taken up their abode there), afflicted with hunger, sought the
protection of those Munis themselves. Afflicted with hunger, the
Rakshasas, with joined hands, repeatedly said unto those ascetics filled
with compassion, these words, 'All of us are hungry! We have swerved from
eternal virtue! That we are sinful in behaviour is not of our free will!
Through the absence of your, grace and through our own evil acts, as also
through the sexual sins of our women, our demerits increase and we have
become Brahma-Rakshasas! So amongst Vaisyas and Sudras, and Kshatriyas,
those that hate and injure Brahmanas became Rakshasas. Ye best of
Brahmanas, make arrangements then for our relief! Ye are competent to
relieve all the worlds!' Hearing these words of theirs, those ascetics
praised the great river. For the rescue of those Rakshasas, with rapt
minds those ascetics said, 'The food over which one sneezed, that in
which there are worms and insects, that which may be mixed with any
leavings of dishes, that which is mixed with hair, that which is mixed
with tears, that which is trodden upon shall form the portion of these
Rakshasas! The learned man, knowing all this, shall carefully avoid these
kinds of food. He that shall take such food shall be regarded as eating
the food of Rakshasas!' Having purified the tirtha in this way, those
ascetics thus solicited that river for the relief of those Rakshasas.
Understanding the views of those great Rishis, that foremost of rivers
caused her body, O bull among men, to assume a new shape called Aruna.
Bathing in that new river (a branch of the Sarasvati) the Rakshasas cast
off their bodies and went to heaven. Ascertaining all this, the chief of
the celestials, (Indra of a hundred sacrifices), bathed in that foremost
of tirthas and became cleansed of a grievous sin."

Janamejaya said, "For what reason was Indra tainted with the sin of
Brahmanicide? How also did he become cleansed by bathing in that tirtha?"

Vaishampayana said, "Listen to that history, O ruler of men! Hear of
those occurrences as they happened! Hear how Vasava, in days of yore,
broke his treaty with Namuchi! The Asura Namuchi, from fear of Vasava,
had entered a ray of the Sun. Indra then made friends with Namuchi and
entered into a covenant with him, saying, 'O foremost of Asuras, I shall
not slay thee, O friend, with anything that is wet or with anything that
is dry! I shall not slay thee in the night or in the day! I swear this to
thee by truth. Having made this covenant, the lord Indra one day beheld a
fog. He then, O king, cut off Namuchi's head, using the foam of water (as
his weapon). The severed head of Namuchi thereupon pursued Indra from
behind, saying unto him from a near point these words, 'O slayer of a
friend, O wretch!' Urged on incessantly by that head, Indra repaired to
the Grandsire and informed him, in grief, of what had occurred. The
Supreme Lord of the universe said unto him, 'Performing a sacrifice,
bathe with due rites, O chief of the celestials, in Aruna, that tirtha
which saveth from the fear of sin! The water of that river, O Shakra,
hath been made sacred by the Munis! Formerly the presence of that river
at its site was concealed. The divine Sarasvati repaired to the Aruna,
and flooded it with her waters. This confluence of Sarasvati and Aruna is
highly sacred! Thither, O chief of the celestials, perform a sacrifice!
Give away gifts in profusion! Performing thy ablutions there, thou shall
be freed from thy sin.' Thus addressed, Shakra, at these words of Brahma,
O Janamejaya, performed in that abode of Sarasvati diverse sacrifices.
Giving away many gifts and bathing in that tirtha, he of a hundred
sacrifices, the piercer of Vala, duly performed certain sacrifices and
then plunged in the Aruna. He became freed from the sin arising out of
the slaughter of a Brahmana. The lord of heaven then returned to heaven
with a joyful heart. The head of Namuchi also fell into that stream, O
Bharata, and the Asura obtained many eternal regions, O best of kings,
that granted every wish."

Vaishampayana continued, "The high-souled Baladeva having bathed in that
tirtha and given away many kinds of gifts, obtained great merit. Of
righteous deeds, he then proceeded to the great tirtha of Soma. There, in
days of yore, Soma himself, O king of kings, had performed the Rajasuya
sacrifice. The high-souled Atri, that foremost of Brahmanas, gifted with
great intelligence became the Hotri in that grand sacrifice. Upon the
conclusion of that sacrifice, a great battle took place between the gods
(on the one side) and the Danavas, the Daityas, and the Rakshasas (on the
other). That fierce battle is known after the name of (the Asura) Taraka.
In that battle Skanda slew Taraka. There, on that occasion, Mahasena
(Skanda), that destroyer of Daityas, obtained the command of the
celestial forces. In that tirtha is a gigantic Aswattha tree. Under its
shade, Kartikeya, otherwise called Kumara, always resides in person."



44

Janamejaya said, "Thou hast described the merits of the Sarasvati, O best
of Brahmanas! It behoveth thee, O regenerate one, to describe to me the
investiture of Kumara (by the gods). Great is the curiosity I feel. Tell
me everything, therefore, about the time when and the place where and the
manner in which the adorable and puissant lord Skanda was invested (with
the command of the celestial forces). Tell me also, O foremost of
speakers, who they were that invested him and who performed the actual
rites, and how the celestial generalissimo made a great carnage of the
Daityas!"

Vaishampayana said, "This curiosity that thou feelest is worthy of thy
birth in Kuru's race. The words that I shall speak, will, O Janamejaya,
be conducive to thy pleasure. I shall narrate to thee the story of the
investiture of Kumara and the prowess of that high-souled one, since, O
ruler of men thou wishest to hear it! In days of yore the vital seed of
Maheshvara coming out, fell into a blazing fire. The consumer of
everything, the adorable Agni, could not burn that indestructible seed.
On the other hand, the bearer of sacrificial libations, in consequence of
that seed, became possessed of great energy and splendour. He could not
bear within himself that, seed of mighty energy. At the command of
Brahman, the lord Agni, approaching (the river) Ganga, threw into her
that divine seed possessed of the effulgence of the Sun. Ganga also,
unable to hold it, cast it on the beautiful breast of Himavat that is
worshipped by the celestials. Thereupon Agni's son began to grow there,
overwhelming all the worlds by his energy. Meanwhile (the six) Krittikas
beheld that child of fiery splendour. Seeing that puissant lord, that
high-souled son of Agni, lying on a clump of heath, all the six
Krittikas, who were desirous of a son, cried aloud, saying, "This child
is mine, this child is mine!" Understanding the state of mind of those
six mothers, the adorable lord Skanda sucked the breasts of all having
assumed six mouths. Beholding that puissance of the child, the Krittikas,
those goddesses of beautiful forms, became filled with wonder. And since
the adorable child had been cast by the river Ganga upon the summit of
Himavat, that mountain looked beautiful, having, O delighter of the
Kurus, been transformed into gold! With that growing child the whole
Earth became beautiful, and it was for this reason that mountains (from
that time) came to be producers of gold. Possessed of great energy, the
child came to be called by the name of Kartikeya. At first he had been
called by the name of Gangeya. He became possessed of high ascetic
powers. Endued with self-restraint and asceticism and great energy, the
child grew up, O monarch, into a person of highly agreeable features like
Soma himself. Possessed of great beauty, the child lay on that excellent
and golden clump of heath, adored and praised by Gandharvas and ascetics.
Celestial girls, by thousands, conversant with celestial music and dance,
and of very beautiful features, praised him and danced before him. The
foremost of all rivers, Ganga, waited upon that god. The Earth also,
assuming great beauty, held the child (on her lap). The celestial priest
Brihaspati performed the usual rites after birth, in respect of that
child. The Vedas assuming a four-fold form, approached the child with
joined hands. The Science of arms, with its four divisions, and all the
weapons as also all kinds of arrows, came to him. One day, the child, of
great energy, saw that god of gods, the lord of Uma, seated with the
daughter of Himavat, amid a swarm of ghostly creatures. Those ghostly
creatures, of emaciated bodies, were of wonderful features. They were
ugly and of ugly features, and wore awkward ornaments and marks. Their
faces were like those of tigers and lions and bears and cats and makaras.
Others were of faces like those of scorpions; others of faces like those
of elephants and camels and owls. And some had faces like those of
vultures and jackals. And some there were that had faces like those of
cranes and pigeons and Kurus. And many amongst them had bodies like those
of dogs and porcupines and iguanas and goats and sheep and cows. And some
resembled mountains and some oceans, and some stood with uplifted discs
and maces for their weapons. And some looked like masses of antimony and
some like white mountains. The seven Matris also were present there, O
monarch, and the Sadhyas, the Viswedevas, the Maruts, the Vasus, the
Rudras, the Adityas, the Siddhas, the Danavas, the birds, the self-born
and adorable Brahman with his sons, and Vishnu, and Shakra, all went
thither for beholding that child of unfading glory. And many of the
foremost of celestials and Gandharvas, headed by Narada and many
celestial Rishis and Siddhas headed by Brihaspati, and the fathers of the
universe, those foremost ones, they that are regarded as gods of the
gods, and the Yamas and the Dharmas, all went there. Endued with great
strength, the child possessed of great ascetic power, proceeded to the
presence of that Lord of the gods, (Mahadeva), armed with trident and
Pinaka. Seeing the child coming, the thought entered the mind of Siva, as
it did that of Himavat's daughter and that of Ganga and of Agni, as to
whom amongst the four the child would first approach for honouring him or
her. Each of them thought, 'He will come to me!' Understanding that this
was the expectation cherished by each of those four, he had recourse to
his Yoga powers and assumed at the same time four different forms. Indeed
the adorable and puissant lord assumed those four forms in an instant.
The three forms that stood behind were Sakha and Visakha and Naigameya.
The adorable and puissant one, having divided his self into four forms,
(proceeded towards the four that sat expecting him). The form called
Skanda of wonderful appearance proceeded to the spot where Rudra was
sitting. Visakha went to the spot where the divine daughter of Himavat
was. The adorable Sakha, which is Kartikeya's Vayu form proceeded towards
Agni. Naigameya, that child of fiery splendour, proceeded to the presence
of Ganga. All those forms, of similar appearance, were endued with great
effulgence. The four forms proceeded calmly to the four gods and
goddesses (already mentioned). All this seemed exceedingly wonderful. The
gods, the Danavas, and the Rakshasas, made a loud noise at sight of that
exceedingly wonderful incident making the very hair to stand on end. Then
Rudra and the goddess Uma and Agni, and Ganga, all bowed unto the
Grandsire, that Lord of the Universe. Having duly bowed unto him, O bull
among kings, they said these words, O monarch, from desire of doing good
unto Kartikeya. 'It behoveth thee, O Lord of the gods, to grant to this
youth, for the sake of our happiness, some kind of sovereignty that may
be suitable to him and that he may desire. At this, the adorable
Grandsire of all the worlds, possessed of great intelligence, began to
think within his mind as to what he should bestow upon that youth. He had
formerly given away unto the formless ones (gods) all kinds of wealth
over which the high-souled celestials, the Gandharvas, the Rakshasas,
ghosts, Yakshas, birds, and snakes have dominion. Brahma, therefore,
regarded that youth to be fully entitled to that dominion (which had been
bestowed upon the gods). Having reflected for a moment, the Grandsire,
ever mindful of the welfare of the gods, bestowed upon him the status of
a generalissimo among all creatures, O Bharata! And the Grandsire further
ordered all those gods that were regarded as the chief of the celestials
and other formless beings to wait upon him. Then the gods headed by
Brahman, taking that youth with them, together came to Himavat. The spot
they selected was the bank of the sacred and divine Sarasvati, that
foremost of rivers, taking her rise from Himavat, that Sarasvati which,
at Samanta-panchaka, is celebrated over the three worlds. There, on the
sacred bank, possessing every merit, of the Sarasvati, the gods and the
Gandharvas took their seats with hearts well-pleased in consequence of
the gratification of all their desires."

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Poster poems: Ballads
Articles published by guardian.co.uk Books

Fidel and Che: a revolutionary friendship

After last week's fairly open theme, I thought I'd go with something a bit more structured this time. As I type this, I'm listening to Steeleye Span and thinking about the great ballad traditions of Britain and Ireland. What is a ballad? I suppose the most inclusive definition would be that it's a singable narrative poem: that covers a multitude but will do for the moment.

Ballads in English stretch back to the middle ages, with fine examples to be found among the Scottish border ballads and the English Robin Hood poems. These early ballads are among the best-known poems and stories in the language, and form part of the common heritage of English speakers everywhere. They gave rise to a tradition of ballad-making that endures down to the present day.

In fact, most poets since have tried their hand at the ballad at one time or another, and the result has been to deny any definition more specific than the one I ventured in my first paragraph. If you look around the internet, you'll come up with a wide selection of poems that are called ballads but have little in common formally. Stanza length varies from two to 10 or more lines, and all sorts of metrical and rhyming patterns are used. A good number will be singable in only the loosest possible sense, and at times the narrative tends to get lost in a mesh of more-or-less successful verbal embroidery.

So, what should a ballad be? Well, "proper" ballad stanzas are quatrains in which the first and third lines have four stresses and the second and third have three. The lines will rhyme A-B-C-B or A-B-A-B. It's as simple, and as difficult, as that. Here's an example, from Robert Burns's extremely singable Comin Thro' the Rye:

Gin a body meet a body
          Comin thro' the rye,
Gin a body kiss a body –
          Need a body cry.

Burns wrote a good number of ballads, and his lead was followed by many 19th-century poets. Two examples that I particularly like are Robert Browning's Confessions and Christina Rossetti's Up-Hill, but you can find ballads by just about any Romantic or Victorian poet if you look for them.

There is a long, strong tradition of ballads and ballad singers in Ireland, too. It is hardly surprising, then, that the great appropriator of tradition, WB Yeats, tried his hand at the form. At least four of his poems have the word "ballad" in the title; the pick of the bunch, for my money, is The Ballad of Father Gilligan, which may have benefited from having been written with a specific tune in mind.

Ballads continued to be written in the 20th century; perhaps the most unexpected exponents were Ezra Pound, with his Ballad of the Goodly Fere, and WH Auden. In fact, the ballad The Quarry is probably my favourite Auden poem.

And so, this week I invite a chorus of balladeering. You may choose to go the whole hog and write in ballad stanzas or you might prefer to take a more liberal view of the formal requirements. Either way, sing up and – as they say at all the best Irish sessions when calling for a bit of hush for the singer – one voice please.

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