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अम्बोपाख्यानपर्वन् (ambopAkhyAnaparvan)

 
Mahabharata
English
[Ambopākhyānaparvan]
(“the section containing the episode of Ambā, ” the 66th of the minor parvans of Mhbhr. Cf. Ambopākhyāna). § 573. Questioned by Duryodhana why he would not slay Śikhaṇḍin, Bhīshma said: After Śāntanu's death and Citrāṅgada's demise, obedient to the counsels of Satyavatī I installed, according to the ordinance, Vicitravīrya as king. I repaired on a single car to the svayaṃvara of the daughters of the king of Kāśi: Ambā (the eldest), Ambikā (the second), and Ambālikā (the youngest), who were vīryaśalkāḥ. Challenging all the kings, I took the three maidens upon my car, and repeatedly told my name to the kings, and vanquished them all. Then I came back to Hāstinapura and made over those maidens, intending them for Vicitravīrya, to Satyavatī (V, 173). Satyavatī became very glad. When the nuptials approached, Ambā said that she had before mentally chosen the Śālva king (the lord of Saubha, v. 6076, etc.) as her lord, and that he, without her father's knowledge, had privately proposed to her (V, 174). I then laid the matter before Satyavatī and our counsellors (mantrin), ṛtvijes, and purohitas, and permitted Ambā to depart. She came to the city of the Śālva king, escorted by a number of old brahmans, accompanied by her nurse. But he would no longer have her as his wife, because she was to be wedded to another. It was of no avail that she declared she had been carried away by force, weeping and against her will
for Śālva was in terror of Bhīshma. She cursed Bhīshma, her father, herself (because she had not leapt down from Bhīshma's car), Śālva, and Dhātṛ (the creator). She resolved that her vengeance should fall upon Bhīshma. She repaired to a hermitage of ascetics (tāpasāḥ), and stayed there that night. There was the great brahman Śaikhāvatya, a preceptor in the scriptures and the Āraṇyakas (śāstre cāraṇyake guruh) (V, 175). The ascetics counselled her to repair to her father's abode
but she would not, lest she should be slighted by her relatives
she wished to practise ascetic austerities. Then came her maternal grandfather, the Sṛñjaya king, the R.-ṛ. Hotravāhana, and advised her to go to Rāma Jāmadagnya, who would slay Bhīshma in battle if Bhīshma did not obey his behest
he always dwelt on the Mahendra mountain with Ṛ., G., and Aps. While they were speaking there appeared Akṛtavraṇa, a dear companion of Rāma
he said that Rāma would come the next morning to see Hotravāhana
Hotravāhana related the history of Ambā to Akṛtavraṇa (V, 176). The next day Rāma appeared with his disciples, his bow in hand, etc. (description). Ambā asked him to slay Bhīshma (V, 177). Rāma said he would not take up arms except at the command of brahmans. Akṛtavraṇa supported the demand of Ambā. The next morning they all set out for Kurukshetra with the maiden, and quartered themselves on the banks of Sarasvatī. On the third day Rāma sent a message to Bhīshma, who came and worshipped him. Rāma demanded that he should bestow Ambā upon Vicitravīrya, which Bhīshma refused. Rāma threatened to slay him in battle
Bhīshma said that Rāma had himself taught him the four kinds of arms (ishvastraṃ caturvidhaṃ
see the note of PCR.)
and quoted a śloka in the Purāṇa, sung by Marutta (v. 7074). Having first gone to Hāstinapura and represented everything to Satyavatī, Bhīshma set out for Kurukshetra on his car (description). Gaṅgā (“worshipped by Si. and Cā, ” v. 7095) in vain endeavoured to make them desist (V, 178). Bhīshma asked Rāma to mount on a chariot
but Rāma said that the earth was his chariot, the Vedas his steeds, the wind (Mātariśvan) his charioteer, and the mothers of the Vedas (Vedamātaraḥ
see the note of PCR.) his harness. Bhīshma saw him stationed on an excellent car (description), with Akṛtavraṇa as his charioteer. Bhīshma propitiated Rāma by worshipping him, on foot. The combat lasted for many days
at last Bhīshma, from pity and reverence, would not strike Rāma any longer, and the combat ceased at sunset (V, 179). Next morning the battle was taken up again. Bhīshma's Vāyavya weapon was neutralized by Rāma's Guhyaka
Bhīshma's Āgneya by Rāma's Vāruṇa. At a momentary swoon of Bhīshma, Akṛtavraṇa, Ambā, etc., were filled with joy
then Rāma fell into a swoon and dropped down
the ascetics and Ambā comforted him. A conflagration was caused in the welkin. At evening Rāma withdrew (V, 180). The next day they fought again, and at evening they desisted (V, 181). The next day Bhīshma's charioteer was slain
Bhīshma, pierced by an arrow, fell down to the earth
eight brahmans supported him on their arms in mid-air
Gaṅgā was seen on his car
she had controlled his steeds in the combat. Bhīshma dismissed her and fought till evening. When Rāma for a moment lost his consciousness, Rāhu enveloped the sun, etc. At evening the battle ceased
next day it was taken up again, and lasted for twenty-three days (V, 182). During the night the above-mentioned eight brahmans appeared to Bhīshma in a dream, comforted him, and said that the weapon Prasvāpa (Prājāpatyaṃ Viśvakṛtam, v. 7259
PCR., “appertaining to the lord of all creatures and forged by the divine artificer”) would come to his knowledge, for it had been known to him in his former life
neither Rāma nor any person on earth was acquainted with it
Rāma would not be slain by it, but he would fall asleep
“then thou wilt awaken him with the weapon Sambodhana” (V, 183). Next day Akṛtavraṇa must comfort Rāma. Bhīshma and Rāma both used the Brāhma weapon
the welkin seemed to be ablaze, and D., As., Ṛ., G., and Rā. were greatly afflicted, etc. Then the mantras for using the Prasvāpa weapon suddenly came to Bhīshma's mind (V, 184). Voices in the sky (the gods) and Nārada forbade him to let off the Prasvāpa weapon against Rāma, and the above-mentioned brahmans supported the words of Nārada. Beholding the Prasvāpa weapon withdrawn, Rāma declared himself to be vanquished. Rāma then beheld before him his father and father's father, who forbade him any more to fight with kshattriyas, especially with Bhīshma, whom the gods forbade to fight with Rāma. “Arjuna has been ordained by Svayambhū to be the slayer of Bhīshma.” The ascetics with Ṛcīka, Nārada, Gaṅgā, and the Pitṛs succeeded in bringing about peace
the above-mentioned eight brahmans ordered. Bhīshma to go to Rāma, who, summoning Ambā, said (V, 185) that he could do no more for her. Ambā went away, resolved to devote herself to austerities, that she might herself slay Bhīshma. Rāma with the ascetics departed for the Mahendra mountain
Bhīshma entered Hāstinapura, and was blessed by Satyavatī, and he appointed spies to ascertain the doings of Ambā. Bhīshma became afflicted when he heard that she was resolved on ascetic austerities (description), but was consoled by Nārada and Vyāsa. After having lived for six months on air she stood a year in the waters of Yamunā, etc., and thus went on for twelve years. She then went into Vatsabhūmi (resorted to by Si. and Cā.), etc. (). Gaṅgā, angry because she observed these vows for the destruction of Bhīshma, cursed her, saying that after death she would become a river crooked in her course, etc. When Ambā once more came back to Vatsabhūmi she there became the above-mentioned river, but in consequence of her ascetic merit, only with half her body, while as to the other half she remained a maiden as before (V, 186). To the ascetics in Vatsabhūmi she said that she was resolved to obtain manhood in order to be revenged on Bhīshma. Śiva appeared in his own form in the midst of those great ṛshis, and promised her that she would slay Bhīshma and even obtain manhood, and in a new body remember all the incidents
born in the race of Drupada, she would become a mahāratha. Then Śiva disappeared. Ambā burnt herself on the bank of the Yamunā in the very sight of those great Ṛshis (V, 187). Questioned by Duryodhana how Śikhaṇḍin, having before been born a girl, afterwards became a man, Bhīshma related: The eldest queen of king Drupada was childless. During those years Drupada worshipped Śaṅkara for the sake of offspring, resolving to bring about Bhīshma's destruction, and practising the austerest of penances. He begged Śiva for a son
Śiva said he should have a child who would be both female and male. In due time the queen conceived (as told by Nārada), and gave birth to a daughter, whom Drupada gave out for a son, and called her Śikhaṇḍin. Bhīshma alone, from his spies and from Nārada, knew the truth (V, 188). In arrows and weapons she became a disciple of Droṇa. They afterwards wedded her to the daughter of the Daśārṇa king Hiraṇyavarman, quite assured that the words of Śiva would become true. Śikhaṇḍin, after marriage, came back to Kāmpilya. At the discovery of Śikhaṇḍin's sex a war was about to break out with Hiraṇyavarman (V, 189). Drupada was not naturally courageous, and became filled with fear, and, in the presence of others, asked his queen about the truth (though he knew everything) (V, 190). The queen said that, childless as she was, when her daughter Śikhaṇḍinī was born she had, from fear of her co-wives, told Drupada that it was a son, remembering the words of Śiva. Drupada prepared for war, and, with the queen, prayed to the gods. Śikhaṇḍinī went to a forest, the haunt of the powerful Yaksha (Guhyaka, v. 7480) Sthūṇākarṇa, who was a follower of Kubera, resolved on putting an end to her own life. Repeatedly requested by Sthūṇākarṇa to ask a boon, she told him the matter, and wished to become a man, as long as Hiraṇyavarman had not left the city (V, 191). He gave her his manhood and took her womanhood for a certain period, i.e. till Hiraṇyavarman should have departed. Śikhaṇḍin went home and informed Drupada, who with his wife recollected the words of Śiva. Hiraṇyavarman sent a brahman as an envoy to Kāmpilya, threatening to exterminate Drupada with his counsellors, sons, etc. Drupada sent a brahman as his envoy to Hiraṇyavarman, maintaining that Śikhaṇḍin was a male
“let it be made clear by means of witnesses
somebody has spoken falsely to thee.” Hiraṇyavarman despatched a number of young ladies for ascertaining it, and they attested that he was a male. Hiraṇyavarman then passed some days with Drupada in gladness, gave much wealth to Śikhaṇḍin, and then departed, having rebuked his daughter. Kubera, hearing the matter from the Yakshas, cursed Sthūṇākarṇa, saying that his femininity should remain as it was
as the Yakshas began to soften him, he set a limit to the curse, i.e. Śikhaṇḍin's death. When Śikhaṇḍin came to redeem his pledge, Sthūṇākarṇa related his curse and let him go. Drupada gave Śikhaṇḍin as a pupil to Droṇa, who taught him the fourfold (catushpādaṃ) Dhanurveda, along with the Dhārtarāshṭras and Dhṛshṭadyumna. It was Ambā who had been born as Śikhaṇḍin. Bhīshma had made a vow not to shoot weapons against a woman, or one that had before been a woman, or one bearing a feminine name, or one whose form resembled that of a woman (V, 192). Duryodhana asked in what time Bhīma, etc. (), could annihilate the hostile army. Bhīshma said he could do it in a month
Droṇa said the same
Kṛpa mentioned two months
Aśvatthāman, ten nights
Karṇa, five nights. Bhīshma ridiculed Karṇa, saying that he will think otherwise when he had encountered Arjuna and Kṛshṇa (V, 193). Having learnt this from his spies, Yudhishṭhira asked Arjuna the same question. Arjuna said that with Kṛshṇa as his ally he could exterminate the three worlds with the gods, etc., in the twinkling of an eye
the weapon given him by Paśupati (i.e. Śiva) as a hunter (Kairāte dvandvayuddhe), which Paśupati used at the end of the yuga for destroying created things, was not known to Bhīshma, etc. ()
he enumerated Yudhishṭhira's allies ()
Yudhishṭhira was himself competent to exterminate the three worlds (V, 194). Next morning, under a cloudless sky, the Kaurava army marched (description) to the field, first Vinda, etc. ()
Aśvatthāman, etc. (), in the second division
in the rear, Kṛtavarman, etc. (), with the Dhārtarāshṭras at their head. Duryodhana's encampment (description) looked like a second Hāstinapura (V, 195). In the same way Yudhishṭhira also ordered out his troops, headed by Dhṛshṭadyumna, under Dhṛshṭaketu, etc. (), (description)
first Abhimanyu, etc. ()
then Bhīma and Arjuna in the second division
last of all himself with Virāṭa and Drupada, etc. Then he disposed his divisions in a different order, confounding the Dhārtarāshṭras: the Draupadeyas, etc. (), under Bhīmasena
in the middle division, Virāṭa, etc. ()
in that part where Yudhishṭhira himself was, Cekitāna, etc. (). Yudhishṭhira was followed by Saucitti, etc. (), (V, 196).